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Was Guenon an folgender Stelle über den Islam schreibt, ist keine eigens von ihm gemachte Entdeckung, sondern ist so oder so ähnlich in den meisten Glaubensgemeinschaften, seien sie klein oder gro beobachtbar.
Of all traditional doctrines, perhaps Islamic doctrine most clearly
distinguishes the two complementary parts, which can be labeled
exoterism and esoterism. In Arabic terminology, these are the sharīʿa,
literally the “great way,” common to all, and the ḥaqīqa, literally the
“inward truth,” reserved to an elite, not because of some arbitrary
decision, but by the very nature of things, since not all men possess
the aptitudes or “qualifications” required to reach knowledge of the
truth. To express their respective “outward” and “inward” natures,
exoterism and esoterism are often compared to the “shell” (qishr) and
the “kernel” (lubb), or to the circumference and its center. The sharīʿa
comprises everything that in Western languages would be called
“religious,” and especially the whole of the social and legislative side
which, in Islam, is essentially integrated into the religion. It could be
said that the sharīʿa is first and foremost a rule of action, whereas the
ḥaqīqa is pure knowledge; but it must be well understood that it is this
knowledge that gives even the sharīʿa its higher and deeper meaning and
its true raison d’être, so that even though not all those participating in
the religion are aware of it, the ḥaqīqa is nevertheless its true principle,
just as the center is the principle of the circumference
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