The Other in the Light of the One: The Universality of the Qur'an and Interfaith Dialogue

Features

• Cover Type: Paperback with 240 pages
• Published by: Islamic Texts Society August 1, 2006
• Written in: English
• ISBN 10 Number: 1903682479
• ISBN 13 Number: 978-1903682470
• Book Dimensions: 9.1 x 5.8 x 1.1 inches
• Weighs: 1 pounds

Product Description
Based on a profound study of Sufi spiritual teachers that includes Ibn al-Arabi, Rumi, and Ghazali, this book attempts to answer questions about the place of the Qur'an in the world today, such as Does the Qur'an promote peace and harmony or discord and conflict? Does it contribute to pluralism or exclusivism? and Is its message spiritual or fanatical? As an invitation to study the universality that is undoubtedly present in the Qur'an, the book's aim is to relate some of the most profound interpretations of the Qur'an to philosophical and spiritual questions concerning interfaith dialogue. Rather than merely reproducing the ideas of the Sufis, it builds upon principles, takes advantage of insights, and applies them creatively to contemporary conditions, illustrating how a universalist perspective based on Sufi hermeneutics provides a third path between liberal pluralism and conservative exclusivism.


About The Author
Reza Shah-Kazemi is a research associate at the Institute of Ismaili Studies–London. His areas of research include comparative religion, Islamic studies, and Sufism.


Reader Reviews
Islam itself is based on the very idea of Universality and Finality. This quality is ultimately found in the Quran itself. This universality and finality has been understood on many levels, from the juridical, to the theological and ultimately to the metaphysical. At times these levels of understanding have interpenetrated eachother to reveal a diversity of understandings and expressions. The Beauty of Islam has always been its Unity in Diversity and its Diversity in Unity. This theme of Unity in Diversity itself being God's way of manifesting His Mercy in creation so that we "may know one another', as the Quran puts it. Shah-Kazemi magnificently demonstrates that this 'knowledge of the other' can be seen as a Divine command or an Ontological imperative. It is this knowing, which is ultimately our participation in God's knowing Himself through the 'other' that- whether this 'other' be viewed as our own self, our ethnicity, our nation, or our religion-is the central drama and Divine raison d'etre of the whole cosmos. Muslim Sages, such as Rumi, Ibn Arabi and al-Ghazali, have had much to say about this universal aspect of Islam within the contexts of Sufism and Islamic Theology. Sometimes these two contexts-of Theology and Sufism-have been intertwined and have interpenetrated eachother to such an extent, that many levels of meaning can be taken from the great sayings/commentaries of these sages. Applying Ibn Arabi's hermeunetical principles regarding the understanding and interpreting of the Quran, Shah-Kazemi demonstrates that all applications of "Quranic Universality' can be seen as legitimate interpretations if it is demonstrated that they do not betray the syntax and grammar of the Quranic verses. These authenticated sayings and commentaries can then be considered as legitimate understandings 'Intended' by God, who is Omniscent and is aware of all the possible legitimate readings of His Holy Book; and Who is also aware of the particular contexts-such as our contemporary context-in which such understandings may be read and applied (in an appropriate manner). Some of these 'readings' being more particularistic and others more universalistic; and still others a combination of the two. Shah-Kazemi applies these hermeunetical principles beautifully through demonstrating that 'Islam' as understood in the Quran can mean not only a particular religion, but quintessential religion and also Universal-or Ontological-Submission. The beauty of Shah-Kazemi's demonstration lies in the fact that all the Traditional understandings of verses of the Quran are never betrayed by this kind of hermeunetic-which he calls Sufi hermeunetics. Infact, Shah-Kazemi also demonstrates the inherent dangers of a fanatical and also a post-modernist hermeunetical reading of the Sacred text which is known by the phrase 'hermeunetics of suspicion'. This kind of hermeunetic, is infact diametrically opposed to the kind of heremeunetic Shah-Kazemi has originally termed, 'the hermeunetics of Sufism'. Moreover this book studies in depth the Sufi Understanding of 'Wahdatul Wujud' (The Transcendent Unity of Being), and how this relates to God and His spiritual 'Dialogue' with each and every man, collectivity, race and religion. Dr. Kazemi bases his whole thesis on many Quranic verses along with their hermeunetical applications by the Sufis of the past. Originally and creatively applying the insights and principles as eludicdated by Islam's greatest Sages, Shah-Kazemi discusses the many problems that exclusivists-of any religion- may face in the light of such universalist understandings of the Quran. He demonstrates, in a masterful and pioneering fashion, that metaphysical universalism need not compromise religious particularism. The genius-and miracle-of Islam has always been its quality of synthesis (due precisely to its univerality and finality), such that in the sayings of the famous Sufis of Islam, such as the supreme Sage Rumi, or Ibn Arabi, never has 'Islam'-as understood particularly- been compromised by the universal understanding of this term. At times one has been emphasized over the other-in terms of expression and opportuneness- but never has this emphasis meant a compromise of the particularist understanding of Islam. Infact Shah-Kazemi demonstrates that these two understandings of Islam need not be mutually exclusive, and that the universal understanding of Islam can infact allow one to more deeply appreciate one's particular understanding of Islam. And this especially in our times, in which a more universal understanding of 'Islam' and Religion as such, is what is so direly needed to revive Relgion and Traditional Spirituality in the Modern World. To fully appreciate a profound demonstratrion of this paradoxical complimentarity of universalism and particularism, and its possible implications for contemporary man (muslim or non-muslim), I would invite all who are interested, to read Dr. Reza Shah Kazemi's "The Other in the Light of The One: The Universality of the Quran and Interfaith Dialogue". A work that does full justice to this remarkable miracle of the synthesis of Universality and Particularity in the Quranic understanding of 'Islam'. It is precisely this kind of 'spiritual dialogue' that Shah-Kazemi invites us to realize and participate in when attempting to understand our true self through dialogue with the 'other'. It is this kind of dialogue that is so direly needed in our times of political upheavel and religious turmoil. The unique quality of the work is namely Shah-Kazemi's original application of Unity in Diversity, to the virutes and the vices of our contemporary psycho-social-political, global, and spiritual conditions through a multitude of Quranic verses, as understood through Islam's greatest sages. For these reasons, Dr. Shah-Kazemi's title should be graciously welcomed as a much needed endeavour, that does as much justice to Islam as it does to the times we live in; thereby truly offering a genuine 'middle way' between relgious exclusivism and secular pluralism. Indeed, never has an authentic metaphysical understanding of Quranic Universality been so pertinent than in our contemporary world, that is paradoxically as multi-religious as it is anti-spiritual. Comment | | (Report this)