E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks)

Ebrahim Moosa Ú 6 Characters

Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks

Download õ Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks 106 Ghaz257;l299;'s work epitomizes the idea that the answers to life's complex realities do not reside in a single culture or intellectual tradition Ghaz257;l299;'s emphasis on poiesis creativity imagination and freedom of thought provides a sorely needed model for a cosmopolitan intellectual renewal among Muslims Moosa argues Such a creative and critical inheritance he concludes ought to be heeded by those who seek to cultivate Muslim intellectual traditions in today's tumultuous world. In this book Moosa conducts a historical survey in the Foucauldian sense where trying to understand the past inevitably imposes present categories of understanding upon it Alas from the understanding what can be beneficial for us is the template of a person al Ghazali who ventured into the middle of ideological differences in Wittgenstein s term different grammar and came out triumphant with a new subversive reconstruction of religious understandingIn other words al Ghazali was at the crossroads of a journey which can probably be summed up in a uestion where does the projection of understanding Islam need to go And he found the answer in Sufism And the answer was heteronomous ethicsAlthough interesting I do think that Moosa s understands the phenomena of intra Islam differences uite peculiarly For he understands differences as total although reconciliable While I think sectarian differences in Islam are not total but only a matter of degree Which means that all of these epistemologies were not new innovations but were existing latencies of Islam emphasized differently by different sectsTherefore no reconciliations are needed But only recalibrations or rearrangements of these different in degree epistemologies And this was exactly what al Ghazali did Which then begs the uestion is there such a thing as legitimate subversive discourse in Islam Let the Storm Break understand the past inevitably imposes present categories of Instructors Resource Guide with Test Bank for Criminal Justice Today upon it Alas from the Tryst understanding what can be beneficial for Ruining Angel Ruined #15 us is the template of a person al Ghazali who ventured into the middle of ideological differences in Wittgenstein s term different grammar and came out triumphant with a new subversive reconstruction of religious The End Zone understandingIn other words al Ghazali was at the crossroads of a journey which can probably be summed Breaking from Your Parents up in a Les roses de septembre uestion where does the projection of Drug Use and the Alcohol Dilemma understanding Islam need to go And he found the answer in Sufism And the answer was heteronomous ethicsAlthough interesting I do think that Moosa s Reisen in Canada Und Durch Die Staaten Von New York Und Pennsylvanien understands the phenomena of intra Islam differences The Techniues of Modern Hitting uite peculiarly For he Keystone Battlewagon USS Pennsylvania Bb 38 understands differences as total although reconciliable While I think sectarian differences in Islam are not total but only a matter of degree Which means that all of these epistemologies were not new innovations but were existing latencies of Islam emphasized differently by different sectsTherefore no reconciliations are needed But only recalibrations or rearrangements of these different in degree epistemologies And this was exactly what al Ghazali did Which then begs the Bali uestion is there such a thing as legitimate subversive discourse in Islam

Characters Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks

Download õ Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks 106 Ter with the Muslim intellectual tradition in a modern and postmodern context Moosa employs the theme of the threshold or dihliz the space from which Ghaz257;l299; himself engaged the different currents of thought in his day and proposes that contemporary Muslims who wish to place their own traditions in conversation with modern traditions consider the same vantage point Moosa argues that by incorporating elements of Islamic theology neoplatonic mysticism and Aristotelian philosophy. Moosa seemed to me to be pretentious and showy at first dry and terse but as I kept reading I am grateful we have thinkers such as him He doesn t hesitate to use new terminology or coin his own terms and ideas which is refreshing and direly needed in Muslim discourse His insights and message can be drowned out by using the language of western social theory ethics instead of adabtasawwuf or subjectivity instead of nafs or ruh conscience instead of sirr But he draws from a lot of sources massive bibliography of books I want to follow up on and its good to see some real analysis of Ghazali s thought through combining Islamo centric and Euro centric viewopints I found it challenging but I grew into it I still can t grasp poeisis to clearly though Some interesting concepts so dihliz bricolage heteroglossia hikaya islamic style narrative When he gets to the discuss of ta bir oneiromancy or dream interpretation in Islam you begin to finally get a grasp on dissecting Ghazali s imagination This was my initially very favorite part of the book This book is good if only for that to get an idea of the Muslim imagination and creatively employing it for the purposes of piety But then again one can pick up that style too just from reading GhazaliI really liked his chapter on imagination heart writing and the role of learning and and writing on Ghazali s development Very important to read for any Muslim trying to find his way through the Word Moosa dedicates 1 3 chapters on Ghazali s bouts with the philosophers and his opponents Ibn Rushd al Ma ari and Ibn Taymiyyah etc but these criticisms aren t denouncements but in my view provide greater elaboration to the Islamic tradition and a strong sign of the tradition being alive Ghazali was not for this or that he was if anything for ihsan or arete as the Greeks say excellence he criticized talid kalam scholars and the jurist theatrics of his day I admit I skipped the chapter that went into his relation with Mutazili an Asharism wayyy too boring if you ask me and so overdone The chapter on liminality and exile is important not very often you hear Muslims talking about exile and talking of searching for one s soul The last chapter Technologies of the Self is by far my favorite bc he expounds the fih an nafs the importance of tasawwuf and tazkiya and recommends the reader to take his development into his own hands rather than blindly follow others Learning the movements of your own heart and constantly finding new ways to refine your soul is the life mission and fruit of a Muslim I ll try and put up a few great uotes from this awesome read The Photographers Quick Guide to Photoshop Cs6 use new terminology or coin his own terms and ideas which is refreshing and direly needed in Muslim discourse His insights and message can be drowned out by Petals Drifting up on and its good to see some real analysis of Ghazali s thought through combining Islamo centric and Euro centric viewopints I found it challenging but I grew into it I still can t grasp poeisis to clearly though Some interesting concepts so dihliz bricolage heteroglossia hikaya islamic style narrative When he gets to the discuss of ta bir oneiromancy or dream interpretation in Islam you begin to finally get a grasp on dissecting Ghazali s imagination This was my initially very favorite part of the book This book is good if only for that to get an idea of the Muslim imagination and creatively employing it for the purposes of piety But then again one can pick uyền Sư up that style too just from reading GhazaliI really liked his chapter on imagination heart writing and the role of learning and and writing on Ghazali s development Very important to read for any Muslim trying to find his way through the Word Moosa dedicates 1 3 chapters on Ghazali s bouts with the philosophers and his opponents Ibn Rushd al Ma ari and Ibn Taymiyyah etc but these criticisms aren t denouncements but in my view provide greater elaboration to the Islamic tradition and a strong sign of the tradition being alive Ghazali was not for this or that he was if anything for ihsan or arete as the Greeks say excellence he criticized talid kalam scholars and the jurist theatrics of his day I admit I skipped the chapter that went into his relation with Mutazili an Asharism wayyy too boring if you ask me and so overdone The chapter on liminality and exile is important not very often you hear Muslims talking about exile and talking of searching for one s soul The last chapter Technologies of the Self is by far my favorite bc he expounds the fih an nafs the importance of tasawwuf and tazkiya and recommends the reader to take his development into his own hands rather than blindly follow others Learning the movements of your own heart and constantly finding new ways to refine your soul is the life mission and fruit of a Muslim I ll try and put An Introduction to the Old Testament Prophetic Books up a few great Kate Douglas uotes from this awesome read

Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa

Download õ Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks 106 Abu Hamid al Ghaz257;l299; a Muslim jurist theologian and polymath who lived from the mid eleventh to the early twelfth century in present day Iran is a figure euivalent in stature to Maimonides in Judaism and Thomas Auinas in Christianity He is best known for his work in philosophy ethics law and mysticism In an engaged re reading of the ideas of this preeminent Muslim thinker Ebrahim Moosa argues that Ghaz257;l299;'s work has lasting relevance today as a model for a critical encoun. an observation that stems from my reading of classical Islamic texts whether they be law theology history mysticism or philosophy When studying the ancients I am struck the epistemic openness and the liberty with which many thinkers and authors energetically engaged with a wide variety of knowledge traditions They did so without allowing the provenance of knowledge be a decisive veto factor Hence a good portion of early Muslim intellectuals were open to the spirit of knowledge whether it came from Greek Indian Biblical or other philosophical traditions Some strains of thought did resist this intellectual orientation but they were hardly successful in dampening itThis picture contrasts radically with many strains of contemporary Muslim intellectual thought especially religious discourse The provenance of an idea or a practice is significant in contemporary thought than the substance of the idea The prevalence of this condition has not only resulted in the atrophy of knowledge but the process of knowledge production itself has suffocated Knowledge related to religious discourse such as ethics law theology and philosophy is uarantined from intercourse with ideas that have a non Islamic genealogy Only in the realm of science and technology is knowledge of a non Islamic provenance tolerated since these are viewed as secular discourses This symptomatic response of course is partly explicable in the light of the harsh aftermath of colonialism and the conseuent loss of self confidence among Muslim societies pg 25 26 This attempt to foster a conversation among iterations of different intellectual traditions aims to advance an emancipator and humane discursive tradition one to which the Muslim intellectual legacy can make a meaningful contribution despite the double marginalization that Muslim thought suffers Western humanities and modern philosophical traditions intentionally overlook Muslim thought as a sustainable inspiration for knowledge this is one form of marginalization And certain contemporary Muslim knowledge practices often consciously refrain from articulating Muslim thought in an accessible idiom or engaging with the historical Muslim tradition in an empowering manner from their multiple locations in the present This is a form of surrender to the hegemonic discursivity of modernity even though Islamist proponents would claim to resist modernity by means of such actions For indeed those who chose isolation and absence unconsciously endorse the dominant knowledge practices as normative while reducing the knowledge of their own tradition to a subaltern status veiled in its alleged purity and suffocating in its isolation pg 35 Bimbo Invasion (English Edition) uarantined from intercourse with ideas that have a non Islamic genealogy Only in the realm of science and technology is knowledge of a non Islamic provenance tolerated since these are viewed as secular discourses This symptomatic response of course is partly explicable in the light of the harsh aftermath of colonialism and the conseuent loss of self confidence among Muslim societies pg 25 26 This attempt to foster a conversation among iterations of different intellectual traditions aims to advance an emancipator and humane discursive tradition one to which the Muslim intellectual legacy can make a meaningful contribution despite the double marginalization that Muslim thought suffers Western humanities and modern philosophical traditions intentionally overlook Muslim thought as a sustainable inspiration for knowledge this is one form of marginalization And certain contemporary Muslim knowledge practices often consciously refrain from articulating Muslim thought in an accessible idiom or engaging with the historical Muslim tradition in an empowering manner from their multiple locations in the present This is a form of surrender to the hegemonic discursivity of modernity even though Islamist proponents would claim to resist modernity by means of such actions For indeed those who chose isolation and absence Sideways in Neverland Life in the Santa Ynez Valley California unconsciously endorse the dominant knowledge practices as normative while reducing the knowledge of their own tradition to a subaltern status veiled in its alleged purity and suffocating in its isolation pg 35


4 thoughts on “E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks)

  1. says: Characters Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa

    Characters Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa Ebrahim Moosa Ú 6 Characters “an observation that stems from my reading of classical Islamic texts whether they be law theology history mysticism or philosophy When studying the ancients I am struck the epistemic openness and the liberty with which many thinkers and authors energetically engaged with a wide variety of knowledge traditions They did

  2. says: E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa

    E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Moosa seemed to me to be pretentious and showy at first dry and terse but as I kept reading I am grateful we have thinkers such as hi

  3. says: E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Ebrahim Moosa Ú 6 Characters Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa

    Characters Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Ebrahim Moosa Ú 6 Characters In this book Moosa conducts a historical survey in the Foucauldian sense where trying to understand the past inevitably imposes present categories of understanding upon it Alas from the understanding what can be beneficial for us is the template of a person al Ghazali who ventured into the middle of ideological differences in Wittgenstein's term different grammar and came out triumphant with a new subversive reconstru

  4. says: E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) Read & download ☆ PDF, eBook or Kindle ePUB Ú Ebrahim Moosa

    E–pub/E–book (Ghazali and the Poetics of Imagination Islamic Civilization and Muslim Networks) So overall I was impressed by both the scope and the content of the book Moosa attempts to present Ghazali a seminal Islamic intellectual and religious figure as template for the encounter of contemporary Muslims with modern knowle

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