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Explains my concept of a paradise (6 pages).
Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam offers a multi-disciplinary study of Muslim thinking about paradise, death, apocalypse, and the hereafter. It focuses on eschatological concepts in the Quran and its exegesis, Sunni and Shi‘i traditions, Islamic theology, philosophy, mysticism, and other scholarly disciplines reflecting Islamicate pluralism and cosmopolitanism. Gathering material from all parts of the Muslim world, ranging from Islamic Spain to Indonesia, and the entirety of Islamic history, this publication in two volumes also integrates research from comparative religion, art history, sociology, anthropology and literary studies. Unparalleled and unprecedented in its scope and comprehensiveness, Roads to Paradise promises to become the definitive reference work on Islamic eschatology for the years to come.
The dominant approaches to Kabbalah in modern scholarship are basically historical and philological. This is the manner in which the founder of modern scholarship in the field, Gershom Scholem, described his school. Though he also embraced more phenomenological analyses, this approach is less represented in the first stages of Kabbalah scholarship, though it becomes more evident in the last decades. In the writings of Schlomo G. Shoham, an existential approach to Kabbalah -as to humanities in generalhas been offered, one in which the experiential dimensions of this lore have been put in sharp relief. In the following pages I shall attempt to underscore some existential interpretations of the concept of Paradise in Jewish mysticism, emphasizing the different spiritual structures that informed the various schools. In a manner reminiscent of Shoham's emphasis on different structures that explain human spiritual life and behaviour, the following remarks will juxtapose the divergences between the ecstatic and theosophical-theurgical schools of Kabbalah.
2012
This is a draft in English which was not yet published .
In the first lines, I would like to share my enthusiasm and gratitude. Being able to read and, even, add my professional (in Jungian terms, Persona-filtered) and intimate (Ego-complex driven) opinion on one publication that tackles the major metaphysical and cosmological question. I dare to add that Leibniz's famous quote 2 is also psychological dilemma, in ontological way, as human-individual and human-species. This review will follow the narrative Drob's article. 1.1 Drob gives an overview of philosophical attempts to answer why there is something instead of nothing. However, although mentioned, the teaching of the Neoplatonists stay unexplored which is, in my opinion, a great pity. Their extensive work and their semantics could be an interesting addition to the next chapters of this publication. Staying with "The Good" of Plato, there is a bias. Moral quality of the word "good" is probably a way to connect with Leslie's axiarchism. Pleroma 3 (πλήρωμα, old Greek word meaning "fullness") is less human, social and ethical context-related term. It is fulness 3 , so the chapter on evil (ch. 4.1) becomes superfluous. Drob says early in his text: "For example, if the origins of existence are to be found in its actualization (i.e. its "beginning" is to be found in its "end") does this count as a complete explanation or does it simply leave us with a "circle" that itself needs to be explained? Here, my comment goes on the amplification of the term "actualization". "Its "beginning" is to be found in its "end"" sounds as simplification and I am not sure if the author was searching for this impact of that word. Presuming that the end defines
Journal of Hamdard University Bangladesh , 2018
The story of human creation and angels' loyalt,v to',vards the Creator are very nluclr alike in Islam and Christian theology. The Creator ordered the angel to bow down to Adarn but one of them (Satan) refused. Some time reaclers become confused aboLrt Satan's refusal. A story such as this one nrakes connectiorr between Islam and Christianity from the ancient time. John Milton composecl Pttraclise Losr based on the verses fi'om the Book of Genesis of the Bible. Pararlise Lost is taught at the tertiary level in the universities as a literary text all over the world. In Bangladesh, this book is in-iportant to the university level students. If the students do not know the stories of Adam, E,ve and Satan. they might misinterpret both Islam and Christian theolo,ey. This paper discusses the possible misconception the Bangladeshi students mi-eht-uet after reading Milton's ParcLclise Lost. It also suggests how a teacher can teaclt PcLraclise Lost from Islamic point of view. A questionnaire \!'as administered on forty-nine students fr"orn the Department of English of Hamdard L niiersity Bangladesh in order to determine their knowledge in Islam and Chrisrian theologr,. In aciciition, all teachers were also informally intervierved for rhe same pltrpose. The result of this paper suggests that the students have misconcepiiurn Ie:ardin_e the race of Satan. Keyrvords: Satan. Angel. Doctrine. Surah INTRODLCTIO\ Puraclise lo.sr is one of thr ,qre;test poetic creations by John Milton. This poem is based on the Book of Genesrs oi the Ho1.y Bible, arrl is composed in il books. Among them. the last book is incomplete. The poet vividly describes rhe scenario of the paradise and the earth, Horvever, in this paper. we have concentratecl on the Book 9 which ltas some srrnilarities with the stor'1, sf expatriation of Aadorn i Assistant Professor,
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