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There are many ways of living religiously informed ethical Muslim
lives In this book, the author presents two important accounts, one
by the 9th century moral pedagogue, al-Harith al-Muhasibi (d. 857)
and the other by 20th century Kurdish Quran scholar, Said Nursi (d.
1960), of what the psychic states and moral subjectivity of an
authentic, ideal Muslim ought to look like in everyday life. The
book analyzes their accounts of the nature of and the discursive
practices implicated in the self-production, of what the author
calls ideal Muslim subjects. The book draws on Foucault's insights
about ethics and the practices of self-care, to examine Muslim
discourses in a way that enriches contemporary discussions about
identity, individuality, community, authority, agency and virtue in
the fields of religious ethics, Islamic studies and Islamic ethics.
The author deepens our understanding of the fluidity and fragility
of both the more familiar obligation-centered ethics in Islam and
the less familiar, belief-centered mode of Muslim ethical life.
What forms can a religiously informed, ethical Muslim life take?
This book presents two important accounts of ideal Muslim
subjectivity, one by 9th century moral pedagogue, al-Harith
al-Muhasibi (d. 857) and the other by 20th century Kurdish Quran
scholar, Said Nursi (d. 1960). It reconstructs Muhasibi's and
Nursi's accounts of ideal Muslim consciousness and analyzes the
discursive practices implicated in its formation and expression.
The book discusses the range of psychic states and ethical
relations that Muhasibi and Nursi consider critical for living an
authentically Muslim life. It highlights the importance of
discursive practices in Muslim religious and moral self-production.
The author draws on Foucault's insights about ethics and practices
of self-care to examine familiar Muslim discourses in ways that
enrich contemporary conversations about identity, individuality,
community, authority, moral agency and virtue in the fields of
religious studies, Islamic studies and Muslim ethics. The book
deepens our understanding of the fluidity and fragility of both the
more familiar, obligation-centered ethics in Islamic thought and
the less familiar, belief-centered modes of religio-moral being.
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