The Body In Islam

This project will aim explore theories of the body within the religion of Islam; which will be presented using empirical examples. References will be drawn from Peter Burger, Anthony Giddiness, Nick Crossley's, Fuad Khuri's and Imam Ghazali work. We will consider how certain practices of the body within the Islamic tradition assist in individual identity within the scope of the social world.

Islam is a major world religion with the second largest followers in the world. It is conceptualized as a way of life setting certain guidelines drawn from the prophetic Sunnah1, and the Divine scripture: the Quran. The tradition relates to human behaviour proposing a set of methods and processes for the spiritual development of mankind. Prophets are used as models; therefore Muslims2 have roles to imitate.

Belief in the existence of a supreme being and the strength of that belief helps the individual follow the rules and regulations laid down by that particular religion. Whilst analysing religion Max Weber found that the behaviour of those who followed the teachings of a faith, affected certain aspects of the society.

'Sociology concerns itself with social action' .This acting consists of individuals attaching a subjective meaning to their behaviour (1921/1968, p.4). Sociology of the body concentrates on how our bodies are affected by social pressures. Theorists have introduced concepts of 'social pressure' and the extent to which they aid forms of human embodiment.

In traditional society when religion was professed as an effective force, it had an effect on the structure of society as the set of beliefs proposed by the religion infused devout practices/rituals and social attitudes among many individuals. Therefore although belief is internal, much of it is manifested into outward actions. Muslims believe every action is alleged to be accounted for; this has an elementary effect on the way Muslims choose to conduct themselves.

Human assumption concerning self identity, in turn can also have an effect on how individuals confront their bodies. Peter Berger proposes that religion offers humans the 'sacred canopy' which preserves a collective idea of 'the world, the body and self identity'. Religion can give meaning to ones self identity, thus affecting the body. Accordingly we will discuss what religion offers which determines our perception of self identity, our embodied selves and the social world we live in. (Shilling C 1993)

Certain practices of the body within the Islamic tradition assist in individual identity.

Al-Ghazali is one of the greatest Islamic Jurists, theologians and mystical philosopher. He proposed that humans should recognize that "nothing is nearer to them then themselves, and if individuals are not familiar with themselves, then how can they know anything else?" whilst discussing knowledge of self, he does not refer to our understanding of the outward shape of our body or internal aspects such as our face, limbs, and so forth, but awareness of who we are, where we have come from, where we are going and our sole purpose of life. Thus, Al-Ghazali comments if one was to closely examine the details of a fine poem, it would expose gradually the intellect of its creator, in the same context if mankind contemplated and understood the true meaning of their bodies it would lead to a enhanced understanding of there creator. Hence Al-Ghazali suggests that the primary stage of self knowledge in Islam, understands individuals as being 'composed of an outward shape', labelled the body, and an internal article categorized as the heart. The division of the body and soul is a common belief; however it differs in reference to diverse societies.
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The Qur'an refers to the body as 'jasad', which is composed of organic materials. As indicated by the Holy Scripture, mankind is fashioned through God 'breathing' into him a soul and creating him from 'clay and mud'. (Quran 15:28-29). The soul 'nafs' is united with the human body.

(Rene Descartes) Cartesian dualism states that humans consist of two entities; the mind and the body. The mind or soul is seen as an immaterial substance that is not destructible by death whilst the body is the material substance which is only temporary. He believed that the two ...

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