Description

Book Synopsis

Heidegger, Ontology, and the Destiny of Islam: Thoughts and Reflections on the Nature of Islam in the World critiques Islam as a phenomenon set into motion from its beginning. It is a reflective work that addresses difficult questions about Islam through familiar historical concerns and grapples with the issues that arise in that process. Notably, it attests to making no substantive claims about Muslims and instead keeps to the course of analysis of the phenomenon that is Islam, which is taken as an assessable entity rather than a categorical construct. Understood largely in light of a history of observable realities, the ontological analysis of Islam reveals the general acquaintance with it to be imperfect. This suggests the reality of Islam is based on a primal truth that is only partially seen. The analysis then confronts two problems: firstly, that Islam is not what its historical story, as it were, proclaims and, secondly, that Islam is therefore not what is traditionally made out of the surviving historical narratives. It is not a question of what Islam is, but more critically, how Islam appears in the world.

Heidegger Ontology and the Destiny of Islam

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    A Hardback by Milad Milani

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      Publisher: Lexington Books
      Publication Date: 1/20/2024
      ISBN13: 9781666965339, 978-1666965339
      ISBN10: 1666965332
      Also in:
      Islam

      Description

      Book Synopsis

      Heidegger, Ontology, and the Destiny of Islam: Thoughts and Reflections on the Nature of Islam in the World critiques Islam as a phenomenon set into motion from its beginning. It is a reflective work that addresses difficult questions about Islam through familiar historical concerns and grapples with the issues that arise in that process. Notably, it attests to making no substantive claims about Muslims and instead keeps to the course of analysis of the phenomenon that is Islam, which is taken as an assessable entity rather than a categorical construct. Understood largely in light of a history of observable realities, the ontological analysis of Islam reveals the general acquaintance with it to be imperfect. This suggests the reality of Islam is based on a primal truth that is only partially seen. The analysis then confronts two problems: firstly, that Islam is not what its historical story, as it were, proclaims and, secondly, that Islam is therefore not what is traditionally made out of the surviving historical narratives. It is not a question of what Islam is, but more critically, how Islam appears in the world.

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