[PDF] ✅ Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks) ✈ Ebrahim Moosa – Marjoriejane.co.uk

Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks) chapter 1 Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks), meaning Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks), genre Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks), book cover Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks), flies Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks), Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks) fdbd0c63a915a 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 Equivalent In Stature To Maimonides In Judaism And Thomas Aquinas 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 Encounter 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, 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.


10 thoughts on “Ghazali and the Poetics of Imagination (Islamic Civilization and Muslim Networks)

  1. says:

    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 it.This 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 quarantined 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 lig...


  2. says:

    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 adab tasawwuf 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 dedic...


  3. says:

    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 knowledge and the profound social changes which have occasioned this new knowledge At times the text is dense, and Moosa sometimes gets carried away But his basic thesis is that Ghazali became a seminal figure in the Islamic intellectual tradition because he was able to think on the threshold dihliz between multiple disciplines and modes of thought, which allowed him to synthesise the...


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