Dalam paradigma seni sastra dan Islam, konsep baku seni sastra dalam perspektif Islam belum disepakati secara menyeluruh. Hal tersebut disebabkan karena adanya perdebatan dan kontroversi yang tidak pernah tuntas tentang seni sastra dalam perspektif Islam. Di satu sisi sebagian besar orang muslim mengatakan bahwa Islam sama sekali tidak bertentangan, apalagi melarang seni sastra. Menurut Sayyed Hosen Nasr, sastra menjadi kajian penting untuk memahami hubungan antara seni dan spiritualitas Islam. Karena ajaran Islam berdasarkan pada firman Tuhan yang diwahyukan sebagai kitab suci, maka sastra menempati posisi yang utama dan istimewa di antara berbagai bentuk seni yang ada di hampir seluruh masyarakat Islam. Mereka yang menerima seni dan sastra akan menunjukkan dengan penuh semangat berbagai dalil baik aqliyah: bahwa al-Quran sendiri mengandung nilai artistik yang sangat tinggi, histories: bahwa hingga kini tilawah al-Quran dan khat atau kaligrafi tersebar luas, maupun naqliyah: semacam hadis yang mengatakan bahwa Allah itu indah dan menyukai keindahan. Akan tetapi di sisi lain sejarah menjadi saksi bahwa umat Islam belum pernah memiliki lembaga sekecil apapun yang secara formal dan sistematis guna melakukan kajian tentang seni secara utuh. Karena itulah hingga sekarang kita belum memiliki konsep yang mapan dalam bidang ini, baik secara filosofis, teoritis, praktis maupun apresiatif. In the paradigm of literary arts and Islam, the basic concepts of literary art in an Islamic perspective have not been agreed upon as a whole. It is caused by the debate and controversy that is never complete about the literary arts in an Islamic perspective. On the one hand most Muslims say that Islam is not contradictory, moreover forbid literary art. According to Sayyed Hosen Nasr, literature is an important study to understand the relationship between art and Islamic spirituality. Because the teachings of Islam are based on the word of God that was revealed as a holy book, so the literature occupies a primary and special position among the various forms of art that exist in almost all Islamic societies. They who accept art and literature will show with enthusiasm a variety of good propositions, they are aqliyah: that the al-Quran contains a very high artistic value, history: that until now the recitations of the al-Quran and khat or calligraphy are widespread, and naqliyah: a kind of hadis said that God is beautiful and loves beauty. But on the other hand history became witness that Muslims have never had the institution that is formally and systematically to study of art as a whole. That's why until now we do not have an established concept in this field, both philosophically, theoretically, practically and appreciatively.