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if ($a.is_logged_in() && $viewedUser.is_current_user()) { $('body').addClass('profile-viewed-by-owner'); } $socialProfiles = [{"id":101482,"link":"http://blogs.uct.ac.za/blog/tayoblog","name":"http://www.cci.uct.ac.za/","link_domain":"blogs.uct.ac.za","icon":"//www.google.com/s2/u/0/favicons?domain=blogs.uct.ac.za"}]</script><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://uct.academia.edu/AbdulkaderTayob","location":"/AbdulkaderTayob","scheme":"https","host":"uct.academia.edu","port":null,"pathname":"/AbdulkaderTayob","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="ProfileCheckPaperUpdate" data-props="{}" data-trace="false" data-dom-id="ProfileCheckPaperUpdate-react-component-69ffd782-b1f7-42dc-bf69-e68817ca968a"></div> <div id="ProfileCheckPaperUpdate-react-component-69ffd782-b1f7-42dc-bf69-e68817ca968a"></div> <div class="DesignSystem"><div class="onsite-ping" id="onsite-ping"></div></div><div class="profile-user-info DesignSystem"><div class="social-profile-container"><div class="left-panel-container"><div class="user-info-component-wrapper"><div class="user-summary-cta-container"><div class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Abdulkader Tayob" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/241149/190372/51489814/s200_abdulkader.tayob.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Abdulkader Tayob</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://uct.academia.edu/">University of Cape Town</a>, <a class="u-tcGrayDarker" href="https://uct.academia.edu/Departments/Department_for_the_Study_of_Religions/Documents">Department for the Study of Religions</a>, <span class="u-tcGrayDarker">Emeritus</span></div><div><a class="u-tcGrayDarker" href="https://uct.academia.edu/">University of Cape Town</a>, <a class="u-tcGrayDarker" href="https://uct.academia.edu/Departments/Religious_Studies/Documents">Religious Studies</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Abdulkader" data-follow-user-id="241149" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" data-broccoli-component="user-info.unfollow-button" data-click-track="profile-user-info-unfollow-button" data-unfollow-user-id="241149"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">done</span>Following</button></div></div><div class="user-stats-container"><a><div class="stat-container js-profile-followers"><p class="label">Followers</p><p class="data">1,353</p></div></a><a><div class="stat-container js-profile-followees" data-broccoli-component="user-info.followees-count" data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">126</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">2</p></div></a><a href="/AbdulkaderTayob/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data">250</p></div></a><a href="https://uct.academia.edu/AbdulkaderTayob/Analytics"><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></a></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">Abdulkader Tayob is Professor of Islamic Studies at the University of Cape Town. He has worked and published on Islam in South Africa, Africa, the history of religions, and the discourse of contemporary Islam. His current projects focus on Religious Studies and Islamic intellectual history, and on religion and ethics in religious traditions.<br /><span class="u-fw700">Supervisors: </span>Professor Ismail Raji al Faruqi; Prof Abdulaziz Sachedina, Dr. Th Emile Homerin<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="241149">View All (29)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="241149" href="https://www.academia.edu/Documents/in/History_of_Religions"><div id="js-react-on-rails-context" style="display:none" 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political life"]}" data-trace="false" data-dom-id="Pill-react-component-3db4ff42-f0d1-4237-ae21-4ae6f1cd237a"></div> <div id="Pill-react-component-3db4ff42-f0d1-4237-ae21-4ae6f1cd237a"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="241149" href="https://www.academia.edu/Documents/in/Religion"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Religion"]}" data-trace="false" data-dom-id="Pill-react-component-f5776a63-2010-484f-971b-44c1edc05ba8"></div> <div id="Pill-react-component-f5776a63-2010-484f-971b-44c1edc05ba8"></div> </a></div></div><div class="external-links-container"><ul class="profile-links new-profile js-UserInfo-social"><li class="profile-profiles js-social-profiles-container"><i class="fa fa-spin fa-spinner"></i></li></ul></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>131</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Talks" data-toggle="tab" href="#talks" role="tab" title="Talks"><span>11</span> <span class="ds2-5-body-sm-bold">Talks</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Proposals" data-toggle="tab" href="#proposals" role="tab" title="Proposals"><span>1</span> <span class="ds2-5-body-sm-bold">Proposals</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Drafts" data-toggle="tab" href="#drafts" role="tab" title="Drafts"><span>3</span> <span class="ds2-5-body-sm-bold">Drafts</span></a></li><li class="nav-chip more-tab" role="presentation"><a class="js-profile-documents-more-tab link-unstyled u-textTruncate" data-toggle="dropdown" role="tab">More  <i class="fa fa-chevron-down"></i></a><ul class="js-profile-documents-more-dropdown dropdown-menu dropdown-menu-right profile-documents-more-dropdown" role="menu"><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Conference-Presentations" data-toggle="tab" href="#conferencepresentations" role="tab" style="border: none;"><span>1</span> Conference Presentations</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Abdulkader Tayob</h3></div><div class="js-work-strip profile--work_container" data-work-id="121929854"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion"><img alt="Research paper thumbnail of Religion after Critique: Postcolonial Reflections on the construction and effects of religion" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion">Religion after Critique: Postcolonial Reflections on the construction and effects of religion</a></div><div class="wp-workCard_item"><span>Religion & Theology</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the last few decades, religion and its terms have shown to be implicated in projects of coloni...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the last few decades, religion and its terms have shown to be implicated in projects of colonial modernity. While this critique of religion is now generally accepted, the term continues to be used in the field with little regard to its history and its colonial construction. This essay aims to bring greater attention to the continuing relevance of religion in contemporary society as articulated in postcolonial scholarship. It pro- poses closer attention to the critique of religion in the work of David Chidester, Talal Asad and Charles Long. Two distinct dimensions of religion are identified in their work. The first is a construction of religion in colonial modernity, while the second suggests ways of studying religions in light of this construction. I show in this essay that their work points to multiple complementary ways of studying religions in the contempo- rary. Their work suggests that the field of religious studies cannot ignore its discursive history and construction.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121929854"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121929854"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121929854; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121929854]").text(description); $(".js-view-count[data-work-id=121929854]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121929854; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121929854']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121929854, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=121929854]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121929854,"title":"Religion after Critique: Postcolonial Reflections on the construction and effects of religion","translated_title":"","metadata":{"doi":"10.1163/15743012-bja10074","abstract":"In the last few decades, religion and its terms have shown to be implicated in projects of colonial modernity. 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The first is a construction of religion in colonial modernity, while the second suggests ways of studying religions in light of this construction. I show in this essay that their work points to multiple complementary ways of studying religions in the contempo- rary. Their work suggests that the field of religious studies cannot ignore its discursive history and construction.","internal_url":"https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion","translated_internal_url":"","created_at":"2024-07-10T03:50:43.511-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies"}],"urls":[{"id":43456600,"url":"https://brill.com/view/journals/rt/rt-overview.xml"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="114876506"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114876506/Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations"><img alt="Research paper thumbnail of Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations" class="work-thumbnail" src="https://attachments.academia-assets.com/112721243/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114876506/Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations">Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations</a></div><div class="wp-workCard_item"><span>In book: Islam and the drive to global justice: principles of justice beyond dominant ethnic and religious communitiesPublisher: Lexington Books</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelati...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelation, nature, and history. This aesthetic is driven by signs and manifestations (āyāt) that point to the distinction between good and evil and between belief and disbelief. This aesthetic of clarity (bayān) is familiar to readers of the Qur’an. This essay points to a more complex aesthetic that occupies a place alongside it. It argues that this aesthetic is exemplified in verses that make a connection between beauty and disbelief and between beauty and belief. I offer an analysis of this ethic in a close reading of the root word z-y-n in the Qur’an. The words zīna (beauty, adornment), zayyana, and izzayyana (beautifying and adorning) intimate that belief and disbelief are mediated by beauty until the end of time. While most verses point to beauty obscuring belief, there are some that suggest that beauty is part of everyday experiences, including belief and truth. I show that this aesthetic mediation of belief and disbelief is a universal condition, one that generates an ethical empathy toward the belief of others. After presenting the semantic map of z-y-n in the Qur’an, I examine this complex aesthetic and its ethical implications in the intellectual history of Islam among theologians (mutakallims) and exegetes (mufassirīn).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="347561a71e978b011178959f6105e033" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112721243,"asset_id":114876506,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112721243/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114876506"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114876506"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114876506; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114876506]").text(description); $(".js-view-count[data-work-id=114876506]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114876506; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114876506']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 114876506, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "347561a71e978b011178959f6105e033" } } $('.js-work-strip[data-work-id=114876506]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114876506,"title":"Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations","translated_title":"","metadata":{"abstract":"In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelation, nature, and history. 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London: Bloomsbury Academic.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter takes the khutbah and related moral exhortations beyond the global and Western publi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter takes the khutbah and related moral exhortations beyond the global and Western public spheres and media images. It argues that the khutbah and pre-khutbah addresses are part of the discourse of Islam, which is both local and global. As creative interventions in the discourse of Islam, they neither sacrifice their link with the past nor their engagement with the present. This chapter offers a close study of a pre-khutbah talk in a prominent mosque in Cape Town in February 2021, which discussed the closing and opening of mosques during the Covid-19 pandemic. Given after some restrictions were lifted, the pre-khutbah talk criticized the decision of some Muslims to evade government measures imposed on social gatherings. At the same time, it presented a vivid account of the significance of mosque practices. I argue that the pre-khutbah talk demonstrates Islamic discourse engaging with an ethical decision, weighing an established mosque performance against the demands of the pandemic. The ethical decision is not made by stepping outside the discourse, but by engaging with it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="113904184"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="113904184"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113904184; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113904184]").text(description); $(".js-view-count[data-work-id=113904184]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113904184; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113904184']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113904184, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=113904184]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113904184,"title":"Moral Exhortation in Islamic Discourse: Performance and Ethics in Islamic Sermons","translated_title":"","metadata":{"doi":"10.5040/9781350408876.ch-003","abstract":"This chapter takes the khutbah and related moral exhortations beyond the global and Western public spheres and media images. It argues that the khutbah and pre-khutbah addresses are part of the discourse of Islam, which is both local and global. As creative interventions in the discourse of Islam, they neither sacrifice their link with the past nor their engagement with the present. This chapter offers a close study of a pre-khutbah talk in a prominent mosque in Cape Town in February 2021, which discussed the closing and opening of mosques during the Covid-19 pandemic. Given after some restrictions were lifted, the pre-khutbah talk criticized the decision of some Muslims to evade government measures imposed on social gatherings. At the same time, it presented a vivid account of the significance of mosque practices. I argue that the pre-khutbah talk demonstrates Islamic discourse engaging with an ethical decision, weighing an established mosque performance against the demands of the pandemic. 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Given after some restrictions were lifted, the pre-khutbah talk criticized the decision of some Muslims to evade government measures imposed on social gatherings. At the same time, it presented a vivid account of the significance of mosque practices. I argue that the pre-khutbah talk demonstrates Islamic discourse engaging with an ethical decision, weighing an established mosque performance against the demands of the pandemic. 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Intellectuals from Muḥammad ʿAbduh (he died in 1905) to recent scholars like Naṣr Ḥāmid Abū Zayd (died in 2010) have used religion as a critical term to develop a critique of tradition and modernity, and a strategy for renewal. This discourse may be compared with the study of religion since the 19th century that has also used religion to develop a perspective on the religious history of humankind. In this contribution, I argue that the two intellectual traditions that have employed religion–Kantian and the modern Islamic–point to very different ways of relating to the world, to the self and the ‘other’, and to the political condition of modernity. Rather than using the hegemonic Western tradition to make a judgment on the modern Islamic, I use the latter to point to the former’s peculiar proclivities. Using the modern tradition among Muslim intellectuals, I invite an inquiry into both from each other’s positions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5c2dd47550937bf7cef70ef93705354a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":99828681,"asset_id":98492699,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/99828681/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="98492699"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="98492699"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 98492699; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=98492699]").text(description); $(".js-view-count[data-work-id=98492699]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 98492699; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='98492699']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 98492699, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5c2dd47550937bf7cef70ef93705354a" } } $('.js-work-strip[data-work-id=98492699]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":98492699,"title":"في تخلیص دراسة الأدیان من الاستعمار: المثقّفون المسلمون ومشروع الدّراسات الدّینیّة التنویري","translated_title":"","metadata":{"abstract":"Translation of English essay published in Journal for the Study of Religion, n°31, 2, 2018, pp7-35, Online ISSN 2413-3027; DOI:\r\nhttp://dx.doi.org/10.17159/2413-3027/2018/v31n2a1\r\nThe term ‘religion’ as a discursive term occupies a dominant, but neglected feature of Muslim intellectual reflections since the 19th century. 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It has been used by economi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The idea of a moral economy has gained salience in the 21 st century. It has been used by economists, political scientists, and to a lesser extent, scholars of religion, for alternative values of money, exchange, debt, poverty, and prosperity. As an actual moral economy seems elusive in the presence of a dominant capitalist market, this essay reflects on the work of Abd al-Rahman Ibn Khaldun, the 14 th-century historian and philosopher. Ibn Khaldun's reflections on the different ways in which individuals seek a livelihood (maʿāsh) reveal systematic and also ethical considerations. The essay examines some key terms which he uses to understand human sustenance and ethical reflections on various crafts. 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It has been used by economists, political scientists, and to a lesser extent, scholars of religion, for alternative values of money, exchange, debt, poverty, and prosperity. As an actual moral economy seems elusive in the presence of a dominant capitalist market, this essay reflects on the work of Abd al-Rahman Ibn Khaldun, the 14 th-century historian and philosopher. Ibn Khaldun's reflections on the different ways in which individuals seek a livelihood (maʿāsh) reveal systematic and also ethical considerations. The essay examines some key terms which he uses to understand human sustenance and ethical reflections on various crafts. His 'moral economy' combines economic considerations with divine beneficence, rational thought, and ethical purpose.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Journal for the Study of Religion"},"translated_abstract":"The idea of a moral economy has gained salience in the 21 st century. 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His 'moral economy' combines economic considerations with divine beneficence, rational thought, and ethical purpose.","internal_url":"https://www.academia.edu/90577762/Beyond_Modernity_The_Moral_Economy_of_Ibn_Khaldun","translated_internal_url":"","created_at":"2022-11-12T01:34:05.604-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":94102888,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94102888/thumbnails/1.jpg","file_name":"4_Tayob_2022_2_Pub.pdf","download_url":"https://www.academia.edu/attachments/94102888/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Beyond_Modernity_The_Moral_Economy_of_Ib.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94102888/4_Tayob_2022_2_Pub-libre.pdf?1668246377=\u0026response-content-disposition=attachment%3B+filename%3DBeyond_Modernity_The_Moral_Economy_of_Ib.pdf\u0026Expires=1733262896\u0026Signature=CJTF7l4dZ61XmeKRSKrntf1Zhla8tqz~gMz8OV2HixN6dYyZVqrTk5mFUG3BdMyY5w6LE4LyCoMRp4VQsL-xAE6tNElANoBviMs2hJwEzw7bMA2HlkMuYfiH3JXpjGB8A2nnducXq6lCC2yKd2-0iZAqz47ZqSrlAw3tCkru0JLp63zgTqjUqSjdNkLvkk0SoVxzHydN3GsOGvKgniOXRS6yOEuWNBCD5Zxa6p7FJ94bkntGCylPgbetWlwU4X9niWb2XZqHuGZNUWSbDgObpro28OEF4nE-ArBdiIzICga2CgnbGo03y~dZpSHoALMlTaETzrl74WYY8U-30YGh~Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Beyond_Modernity_The_Moral_Economy_of_Ibn_Khaldun","translated_slug":"","page_count":17,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":94102888,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94102888/thumbnails/1.jpg","file_name":"4_Tayob_2022_2_Pub.pdf","download_url":"https://www.academia.edu/attachments/94102888/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Beyond_Modernity_The_Moral_Economy_of_Ib.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94102888/4_Tayob_2022_2_Pub-libre.pdf?1668246377=\u0026response-content-disposition=attachment%3B+filename%3DBeyond_Modernity_The_Moral_Economy_of_Ib.pdf\u0026Expires=1733262896\u0026Signature=CJTF7l4dZ61XmeKRSKrntf1Zhla8tqz~gMz8OV2HixN6dYyZVqrTk5mFUG3BdMyY5w6LE4LyCoMRp4VQsL-xAE6tNElANoBviMs2hJwEzw7bMA2HlkMuYfiH3JXpjGB8A2nnducXq6lCC2yKd2-0iZAqz47ZqSrlAw3tCkru0JLp63zgTqjUqSjdNkLvkk0SoVxzHydN3GsOGvKgniOXRS6yOEuWNBCD5Zxa6p7FJ94bkntGCylPgbetWlwU4X9niWb2XZqHuGZNUWSbDgObpro28OEF4nE-ArBdiIzICga2CgnbGo03y~dZpSHoALMlTaETzrl74WYY8U-30YGh~Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":8885,"name":"Ibn Khaldun","url":"https://www.academia.edu/Documents/in/Ibn_Khaldun"},{"id":60198,"name":"Moral Economy","url":"https://www.academia.edu/Documents/in/Moral_Economy"},{"id":1129147,"name":"Ibn Khaldun Muqaddimah","url":"https://www.academia.edu/Documents/in/Ibn_Khaldun_Muqaddimah"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="87376662"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/87376662/Challenges_Facing_Activists"><img alt="Research paper thumbnail of Challenges Facing Activists" class="work-thumbnail" src="https://attachments.academia-assets.com/91602164/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/87376662/Challenges_Facing_Activists">Challenges Facing Activists</a></div><div class="wp-workCard_item"><span>ISIM Review</span><span>, 2005</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Rights at Home Project (R@ H) held an Advanced Training Programme (ATP) in Zahle, Lebanon in ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Rights at Home Project (R@ H) held an Advanced Training Programme (ATP) in Zahle, Lebanon in June and July of 2004. The training focused on challenges and opportunities facing human rights activists in Muslim societies and communities. Trainers and trainees rose to the challenge in an inspiring way.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="87bd2c55a47fc4fe056ee98a5b0a5938" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91602164,"asset_id":87376662,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91602164/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="87376662"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="87376662"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 87376662; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=87376662]").text(description); $(".js-view-count[data-work-id=87376662]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 87376662; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='87376662']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 87376662, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "87bd2c55a47fc4fe056ee98a5b0a5938" } } $('.js-work-strip[data-work-id=87376662]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":87376662,"title":"Challenges Facing Activists","translated_title":"","metadata":{"abstract":"The Rights at Home Project (R@ H) held an Advanced Training Programme (ATP) in Zahle, Lebanon in June and July of 2004. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82416837"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82416837/An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah"><img alt="Research paper thumbnail of An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah" class="work-thumbnail" src="https://attachments.academia-assets.com/88132855/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82416837/An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah">An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah</a></div><div class="wp-workCard_item"><span>Journal for Islamic Studies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This essay offers a perspective on studying Islam as a complex discourse constituted by unexpecte...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay offers a perspective on studying Islam as a complex discourse constituted by unexpected events (􏰁􏰌􏰊􏰄􏰢􏰄, pl. of faltah). The concept of faltah is developed from a close reading of statements attributed to the companions of the Prophet after his death. It is shown that the experience of faltah introduces fundamental features of Islamic 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰏􏰈􏰙􏰘 􏰌􏰏 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 􏰥􏰀􏰃􏰁􏰂􏰃􏰍􏰌􏰒􏰙􏰀􏰐 􏰋􏰀􏰇􏰌􏰄􏰀 􏰌􏰒􏰋 unresolvable contradictions. While faltah may be disruptive, these features have proven to be productive in the history of Islamic discourse. This essay, then, turns to religion as a discourse of colonial modernity that has impacted societies and traditions across the globe. It argues that religion in this form may be treated as a faltah, like other disruptions that Islamic discourse has encountered in the past. The discussion offers a perspective of Islam in its encounter 􏰔􏰉􏰄􏰘 􏰄􏰘􏰀 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰂􏰁 􏰃􏰀􏰊􏰉􏰑􏰉􏰂􏰒 􏰄􏰘􏰃􏰂􏰈􏰑􏰘 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 performance, debate and unresolvable contradictions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ea75562891032f69acd5148b8cf4a213" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88132855,"asset_id":82416837,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88132855/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82416837"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82416837"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82416837; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82416837]").text(description); $(".js-view-count[data-work-id=82416837]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82416837; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82416837']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 82416837, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ea75562891032f69acd5148b8cf4a213" } } $('.js-work-strip[data-work-id=82416837]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82416837,"title":"An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah","translated_title":"","metadata":{"abstract":"This essay offers a perspective on studying Islam as a complex discourse constituted by unexpected events (􏰁􏰌􏰊􏰄􏰢􏰄, pl. of faltah). The concept of faltah is developed from a close reading of statements attributed to the companions of the Prophet after his death. It is shown that the experience of faltah introduces fundamental features of Islamic 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰏􏰈􏰙􏰘 􏰌􏰏 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 􏰥􏰀􏰃􏰁􏰂􏰃􏰍􏰌􏰒􏰙􏰀􏰐 􏰋􏰀􏰇􏰌􏰄􏰀 􏰌􏰒􏰋 unresolvable contradictions. While faltah may be disruptive, these features have proven to be productive in the history of Islamic discourse. This essay, then, turns to religion as a discourse of colonial modernity that has impacted societies and traditions across the globe. It argues that religion in this form may be treated as a faltah, like other disruptions that Islamic discourse has encountered in the past. The discussion offers a perspective of Islam in its encounter 􏰔􏰉􏰄􏰘 􏰄􏰘􏰀 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰂􏰁 􏰃􏰀􏰊􏰉􏰑􏰉􏰂􏰒 􏰄􏰘􏰃􏰂􏰈􏰑􏰘 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 performance, debate and unresolvable contradictions.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal for Islamic Studies"},"translated_abstract":"This essay offers a perspective on studying Islam as a complex discourse constituted by unexpected events (􏰁􏰌􏰊􏰄􏰢􏰄, pl. of faltah). The concept of faltah is developed from a close reading of statements attributed to the companions of the Prophet after his death. It is shown that the experience of faltah introduces fundamental features of Islamic 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰏􏰈􏰙􏰘 􏰌􏰏 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 􏰥􏰀􏰃􏰁􏰂􏰃􏰍􏰌􏰒􏰙􏰀􏰐 􏰋􏰀􏰇􏰌􏰄􏰀 􏰌􏰒􏰋 unresolvable contradictions. While faltah may be disruptive, these features have proven to be productive in the history of Islamic discourse. This essay, then, turns to religion as a discourse of colonial modernity that has impacted societies and traditions across the globe. It argues that religion in this form may be treated as a faltah, like other disruptions that Islamic discourse has encountered in the past. The discussion offers a perspective of Islam in its encounter 􏰔􏰉􏰄􏰘 􏰄􏰘􏰀 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰂􏰁 􏰃􏰀􏰊􏰉􏰑􏰉􏰂􏰒 􏰄􏰘􏰃􏰂􏰈􏰑􏰘 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 performance, debate and unresolvable contradictions.","internal_url":"https://www.academia.edu/82416837/An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah","translated_internal_url":"","created_at":"2022-06-30T10:44:30.249-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88132855,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88132855/thumbnails/1.jpg","file_name":"Tayob_2021_543.pdf","download_url":"https://www.academia.edu/attachments/88132855/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"An_Intellectual_Journey_in_Islamic_Studi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88132855/Tayob_2021_543-libre.pdf?1656612275=\u0026response-content-disposition=attachment%3B+filename%3DAn_Intellectual_Journey_in_Islamic_Studi.pdf\u0026Expires=1733262896\u0026Signature=GCMIpqm-RhS4vRes0YC8X1sLUwejgUJJLjpNKapvetM2EiA~cz444NfGsz8FJFnrwzYrbWp9W5eIvjOy91-DIYvnpGrkdIN4zqrw-hkDz0zOu1LHHo9VeGzz4pnc97O9~wH-is2R688n7S1HCwgN7iYvMJLmG0MbWkwjS5STBzhwSrw6vdnXgTy9t9FIMU1u~JkZ5Dnr-Hk5xy-Hx2hSTHf7sedk4U8krFoVbIID~ou461u9sFWWuRCQAaAYIm6lse8Pb2yDLuKL44TbsQ9gTMpVLxtKX42tVghYM2fVa51lWOfJ6oHn5mQ1V2wA2C1Bg5yYC0eVmfEb1AreLCOzQA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":88132855,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88132855/thumbnails/1.jpg","file_name":"Tayob_2021_543.pdf","download_url":"https://www.academia.edu/attachments/88132855/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"An_Intellectual_Journey_in_Islamic_Studi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88132855/Tayob_2021_543-libre.pdf?1656612275=\u0026response-content-disposition=attachment%3B+filename%3DAn_Intellectual_Journey_in_Islamic_Studi.pdf\u0026Expires=1733262896\u0026Signature=GCMIpqm-RhS4vRes0YC8X1sLUwejgUJJLjpNKapvetM2EiA~cz444NfGsz8FJFnrwzYrbWp9W5eIvjOy91-DIYvnpGrkdIN4zqrw-hkDz0zOu1LHHo9VeGzz4pnc97O9~wH-is2R688n7S1HCwgN7iYvMJLmG0MbWkwjS5STBzhwSrw6vdnXgTy9t9FIMU1u~JkZ5Dnr-Hk5xy-Hx2hSTHf7sedk4U8krFoVbIID~ou461u9sFWWuRCQAaAYIm6lse8Pb2yDLuKL44TbsQ9gTMpVLxtKX42tVghYM2fVa51lWOfJ6oHn5mQ1V2wA2C1Bg5yYC0eVmfEb1AreLCOzQA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":476196,"name":"Semiotics of Religious Discourse","url":"https://www.academia.edu/Documents/in/Semiotics_of_Religious_Discourse"},{"id":835103,"name":"Religius and Islamic Studies","url":"https://www.academia.edu/Documents/in/Religius_and_Islamic_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="67456276"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/67456276/Islamic_Sufi_Networks_in_the_Western_Indian_Ocean_C_1880_1940_Ripples_of_Reform_written_by_Anne_K_Bang"><img alt="Research paper thumbnail of Islamic Sufi Networks in the Western Indian Ocean (C. 1880–1940): Ripples of Reform, written by Anne K. Bang" class="work-thumbnail" src="https://attachments.academia-assets.com/98073479/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/67456276/Islamic_Sufi_Networks_in_the_Western_Indian_Ocean_C_1880_1940_Ripples_of_Reform_written_by_Anne_K_Bang">Islamic Sufi Networks in the Western Indian Ocean (C. 1880–1940): Ripples of Reform, written by Anne K. Bang</a></div><div class="wp-workCard_item"><span>Social Sciences and Missions</span><span>, 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="44e8818937786d79c3be850e45382434" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98073479,"asset_id":67456276,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98073479/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67456276"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67456276"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67456276; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67456276]").text(description); $(".js-view-count[data-work-id=67456276]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67456276; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67456276']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 67456276, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "44e8818937786d79c3be850e45382434" } } $('.js-work-strip[data-work-id=67456276]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67456276,"title":"Islamic Sufi Networks in the Western Indian Ocean (C. 1880–1940): Ripples of Reform, written by Anne K. 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In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e0d124cce515a47958780351a537cd5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78439994,"asset_id":67456221,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78439994/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67456221"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67456221"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67456221; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67456221]").text(description); $(".js-view-count[data-work-id=67456221]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67456221; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67456221']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 67456221, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e0d124cce515a47958780351a537cd5" } } $('.js-work-strip[data-work-id=67456221]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67456221,"title":"Religion as Culture and Text","translated_title":"","metadata":{"doi":"10.1163/15743012-02303007","volume":"23","abstract":"Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. 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It has been spurred by flows of pilgrimage, migration, political formations, and knowledge exchanges. This chapter focuses on colonial and postcolonial manifestations of reform in African Muslim societies. While it recognizes the value of identifying various movements from Islamic modernism to radicalism, it stresses the fluid boundaries in performances and ever-present debate and deliberation. Tajdid is a focusing lens for reflecting on reform in the discourse of Islam. Through recognizing its appropriation in history, the chapter proposes that religious reform may be examined as part of a complex and dynamic discourse constituted by crisis, performance, and deliberation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f872a7f2b8a3d21fe1a317710f87fb09" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77185896,"asset_id":65705501,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77185896/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="65705501"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="65705501"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 65705501; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=65705501]").text(description); $(".js-view-count[data-work-id=65705501]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 65705501; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='65705501']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 65705501, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f872a7f2b8a3d21fe1a317710f87fb09" } } $('.js-work-strip[data-work-id=65705501]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":65705501,"title":"Tayob","translated_title":"","metadata":{"doi":"10.4324/9780367144241-20","abstract":"\nThe discourse of reform in Africa is recognizable as a dialectic of religious practices, norms, and values between the past and present, the local and global. 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Through recognizing its appropriation in history, the chapter proposes that religious reform may be examined as part of a complex and dynamic discourse constituted by crisis, performance, and deliberation.","internal_url":"https://www.academia.edu/65705501/Tayob","translated_internal_url":"","created_at":"2021-12-23T07:56:57.789-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":37313442,"work_id":65705501,"tagging_user_id":241149,"tagged_user_id":241604,"co_author_invite_id":null,"email":"o***o@ufl.edu","affiliation":"University of Florida","display_order":1,"name":"Terje Østebø","title":"Tayob"}],"downloadable_attachments":[{"id":77185896,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/77185896/thumbnails/1.jpg","file_name":"Tayob_2022.pdf","download_url":"https://www.academia.edu/attachments/77185896/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Tayob.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/77185896/Tayob_2022-libre.pdf?1640292563=\u0026response-content-disposition=attachment%3B+filename%3DTayob.pdf\u0026Expires=1733262896\u0026Signature=MPoAn3kQXKw~ks8OWubnZktBT7YNuydzZZ1AXv5dij6iSz-Sku-FdvOstxMLllWyhW1Ypem5iJ0xSsNNOyO2qULzd5xXJhtVrP4-rHgmwUKWI34xu9H9aWBn5upREzWxmPOB8hWg1fEkR1tRGcsq~keOa6WZRSUv1jysOsk6WCuynsvwNb596ku7Hc54XCosjsLPtartPS~Eck9oezXjQb5f0HM-gLZNHarnemALVPpV~ksH4K0Ig8sQwIgpsl-Z41Wds8pCpzGjThizTw7UWhSVAjz1iQOLF1-QCCD-UdTzB9hZGTC3qZaop7nTrZV0oH-pBf~~tSrEd6ELED28tA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Tayob","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":77185896,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/77185896/thumbnails/1.jpg","file_name":"Tayob_2022.pdf","download_url":"https://www.academia.edu/attachments/77185896/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Tayob.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/77185896/Tayob_2022-libre.pdf?1640292563=\u0026response-content-disposition=attachment%3B+filename%3DTayob.pdf\u0026Expires=1733262896\u0026Signature=MPoAn3kQXKw~ks8OWubnZktBT7YNuydzZZ1AXv5dij6iSz-Sku-FdvOstxMLllWyhW1Ypem5iJ0xSsNNOyO2qULzd5xXJhtVrP4-rHgmwUKWI34xu9H9aWBn5upREzWxmPOB8hWg1fEkR1tRGcsq~keOa6WZRSUv1jysOsk6WCuynsvwNb596ku7Hc54XCosjsLPtartPS~Eck9oezXjQb5f0HM-gLZNHarnemALVPpV~ksH4K0Ig8sQwIgpsl-Z41Wds8pCpzGjThizTw7UWhSVAjz1iQOLF1-QCCD-UdTzB9hZGTC3qZaop7nTrZV0oH-pBf~~tSrEd6ELED28tA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3897,"name":"Islam in Africa","url":"https://www.academia.edu/Documents/in/Islam_in_Africa"},{"id":65338,"name":"Islamic revival and reform movements","url":"https://www.academia.edu/Documents/in/Islamic_revival_and_reform_movements"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="56703608"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/56703608/Issue_Publication_Date_2011_Pages_2_3"><img alt="Research paper thumbnail of Issue: Publication Date: 2011 Pages: 2-3" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/56703608/Issue_Publication_Date_2011_Pages_2_3">Issue: Publication Date: 2011 Pages: 2-3</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: This issue of the Journal for Islamic Studies consists of a diverse set of articles, bo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: This issue of the Journal for Islamic Studies consists of a diverse set of articles, book reviews and a report. They cover issues dealt with in previous volumes of the Journal for Islamic Studies, with an important and nuanced caveat. The articles begin with Loimeier&#x27;s study of Islamic political discourse in Zanzibar, and conclude with Mraja&#x27;s review of al-Amin Mazrui&#x27;s popular legal text. Cobbett&#x27;s essay on Islamic finance examines the workings of an increasingly popular field, while Mathee searches Timbuktu Muftis&#x27; fatwas for women&#x27;s ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="56703608"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="56703608"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 56703608; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=56703608]").text(description); $(".js-view-count[data-work-id=56703608]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 56703608; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='56703608']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 56703608, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=56703608]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":56703608,"title":"Issue: Publication Date: 2011 Pages: 2-3","translated_title":"","metadata":{"abstract":"Abstract: This issue of the Journal for Islamic Studies consists of a diverse set of articles, book reviews and a report. 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The articles begin with Loimeier\u0026#x27;s study of Islamic political discourse in Zanzibar, and conclude with Mraja\u0026#x27;s review of al-Amin Mazrui\u0026#x27;s popular legal text. Cobbett\u0026#x27;s essay on Islamic finance examines the workings of an increasingly popular field, while Mathee searches Timbuktu Muftis\u0026#x27; fatwas for women\u0026#x27;s ...","internal_url":"https://www.academia.edu/56703608/Issue_Publication_Date_2011_Pages_2_3","translated_internal_url":"","created_at":"2021-10-08T21:18:11.530-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Issue_Publication_Date_2011_Pages_2_3","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53213756"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53213756/Muslim_Schools_in_South_Africa_between_Social_Integration_and_Islamization"><img alt="Research paper thumbnail of Muslim Schools in South Africa between Social Integration and Islamization" class="work-thumbnail" src="https://attachments.academia-assets.com/70108422/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53213756/Muslim_Schools_in_South_Africa_between_Social_Integration_and_Islamization">Muslim Schools in South Africa between Social Integration and Islamization</a></div><div class="wp-workCard_item"><span>Impulse fuer die Migrationsgesellschaft: Bildung, Politik und Religion</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into the broader society, and into a framework of new Islamic schooling. This paper discusses these two imperatives, showing that national integration and Islamization take on very distinctive forms. It also argues that demands for integration are seldom focussed on one path. There are more than one imperatives placed upon schools, and they have to balance between these. Christian, Jewish, Islamic and other culturally based schools are constantly changing and evolving. At the same, they have to integrate in nations and societies that are constantly being re-imagined.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7616fc779a7ad0542a2411356c5fbae9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70108422,"asset_id":53213756,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70108422/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53213756"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53213756"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53213756; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53213756]").text(description); $(".js-view-count[data-work-id=53213756]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53213756; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53213756']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 53213756, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7616fc779a7ad0542a2411356c5fbae9" } } $('.js-work-strip[data-work-id=53213756]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53213756,"title":"Muslim Schools in South Africa between Social Integration and Islamization","translated_title":"","metadata":{"abstract":"Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into the broader society, and into a framework of new Islamic schooling. 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By drawing on Western and Muslim traditions, this archive occupies a place of exile that does more than constructing a representation of the Muslim world. Like Said's work, it continues the critique of Orientalism. In addition, it includes a deliberation on ethics that has generally eluded the dominant discourse on the making and unmaking of the Islamic World. I contrast this archive with a post-Orientalist discourse that sometimes takes a deconstructivist approach to Islam, and sometimes one that emphasizes agency. The use of agency draws attention to Muslim imbrication in the social, political, and religious fields, but fails to account for political and economic hegemonies. Such strategies side-step the continuing dominance of Western political power games in Muslim societies and states. I therefore turn to scholars in exile and propose that their interest in critique and ethics offers a different way of imagining the Islamic world. Their questions and concern offer a different perspective to 'post-Saidian' Islamic Studies.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cb9a5fd5096894e1f8a2e8dad6f1e56b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67835240,"asset_id":49495923,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67835240/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49495923"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49495923"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49495923; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49495923]").text(description); $(".js-view-count[data-work-id=49495923]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49495923; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49495923']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49495923, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cb9a5fd5096894e1f8a2e8dad6f1e56b" } } $('.js-work-strip[data-work-id=49495923]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49495923,"title":"Representation and Ethics","translated_title":"","metadata":{"doi":"10.1515/9783110726534-012","abstract":"I use Edward Said's metaphor of exile to identify an archive that offers an alternative discourse in the study of Islam. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48189207"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48189207/Politics_and_Islamization_in_African_public_spheres"><img alt="Research paper thumbnail of Politics and Islamization in African public spheres" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48189207/Politics_and_Islamization_in_African_public_spheres">Politics and Islamization in African public spheres</a></div><div class="wp-workCard_item"><span>Islamic Africa</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Public Islam and Muslim publics provide a useful framework for understanding how techno...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Public Islam and Muslim publics provide a useful framework for understanding how technology and new social and political contexts have impacted discourses of religion in the public sphere. This article proposes that scholarly attention on Muslim publics has been guided by the different impacts of Wilfred Cantwell Smith and Jürgen Habermas. Smith&#x27;s theory of reification has focused attention on the production of Islam (s), while Habermas&#x27;s work has focused attention on the production of new values for democratic politics. Muslim ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48189207"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48189207"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48189207; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48189207]").text(description); $(".js-view-count[data-work-id=48189207]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48189207; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48189207']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 48189207, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=48189207]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48189207,"title":"Politics and Islamization in African public spheres","translated_title":"","metadata":{"abstract":"Abstract: Public Islam and Muslim publics provide a useful framework for understanding how technology and new social and political contexts have impacted discourses of religion in the public sphere. 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Muslim ...","internal_url":"https://www.academia.edu/48189207/Politics_and_Islamization_in_African_public_spheres","translated_internal_url":"","created_at":"2021-05-04T04:10:38.450-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Politics_and_Islamization_in_African_public_spheres","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":3897,"name":"Islam in Africa","url":"https://www.academia.edu/Documents/in/Islam_in_Africa"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":15866,"name":"Islam","url":"https://www.academia.edu/Documents/in/Islam"}],"urls":[{"id":9995597,"url":"http://www.africabib.org/rec.php?RID=364202513\u0026DB=i"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48189204"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48189204/Muslim_publics_contents_and_discontents_introduction"><img alt="Research paper thumbnail of Muslim publics : contents and discontents : introduction" class="work-thumbnail" src="https://attachments.academia-assets.com/94331067/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48189204/Muslim_publics_contents_and_discontents_introduction">Muslim publics : contents and discontents : introduction</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: The concept of Muslim publics has been helpful in delineating at least two distinct asp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: The concept of Muslim publics has been helpful in delineating at least two distinct aspects of modern Islamic developments. The first, and the most successful of such applications, has been the idea that Muslim publics provided the spaces for the construction of new and modern identities. These have been the conceptual and physical sites for the flourishing trends of Sufis, feminists, Wahhabis, traditionalists, Islamists and progressives.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3490e66fc796c4b2b7f8ac597b509110" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94331067,"asset_id":48189204,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94331067/download_file?st=MTczMzI2OTAxMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48189204"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48189204"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48189204; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48189204]").text(description); $(".js-view-count[data-work-id=48189204]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48189204; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48189204']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 48189204, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3490e66fc796c4b2b7f8ac597b509110" } } $('.js-work-strip[data-work-id=48189204]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48189204,"title":"Muslim publics : contents and discontents : introduction","translated_title":"","metadata":{"abstract":"Abstract: The concept of Muslim publics has been helpful in delineating at least two distinct aspects of modern Islamic developments. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48189202"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48189202/Tabar%C4%AB_on_the_companions_of_the_Prophet_Moral_and_political_contours_in_Islamic_historical_writing"><img alt="Research paper thumbnail of Tabarī on the companions of the Prophet : Moral and political contours in Islamic historical writing" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48189202/Tabar%C4%AB_on_the_companions_of_the_Prophet_Moral_and_political_contours_in_Islamic_historical_writing">Tabarī on the companions of the Prophet : Moral and political contours in Islamic historical writing</a></div><div class="wp-workCard_item"><span>Journal of the American Oriental Society</span><span>, 1999</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48189202"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48189202"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48189202; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="34062" id="papers"><div class="js-work-strip profile--work_container" data-work-id="121929854"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion"><img alt="Research paper thumbnail of Religion after Critique: Postcolonial Reflections on the construction and effects of religion" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion">Religion after Critique: Postcolonial Reflections on the construction and effects of religion</a></div><div class="wp-workCard_item"><span>Religion & Theology</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the last few decades, religion and its terms have shown to be implicated in projects of coloni...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the last few decades, religion and its terms have shown to be implicated in projects of colonial modernity. While this critique of religion is now generally accepted, the term continues to be used in the field with little regard to its history and its colonial construction. This essay aims to bring greater attention to the continuing relevance of religion in contemporary society as articulated in postcolonial scholarship. It pro- poses closer attention to the critique of religion in the work of David Chidester, Talal Asad and Charles Long. Two distinct dimensions of religion are identified in their work. The first is a construction of religion in colonial modernity, while the second suggests ways of studying religions in light of this construction. I show in this essay that their work points to multiple complementary ways of studying religions in the contempo- rary. Their work suggests that the field of religious studies cannot ignore its discursive history and construction.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121929854"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121929854"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121929854; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121929854]").text(description); $(".js-view-count[data-work-id=121929854]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121929854; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121929854']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121929854, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=121929854]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121929854,"title":"Religion after Critique: Postcolonial Reflections on the construction and effects of religion","translated_title":"","metadata":{"doi":"10.1163/15743012-bja10074","abstract":"In the last few decades, religion and its terms have shown to be implicated in projects of colonial modernity. 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Their work suggests that the field of religious studies cannot ignore its discursive history and construction.","internal_url":"https://www.academia.edu/121929854/Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion","translated_internal_url":"","created_at":"2024-07-10T03:50:43.511-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Religion_after_Critique_Postcolonial_Reflections_on_the_construction_and_effects_of_religion","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies"}],"urls":[{"id":43456600,"url":"https://brill.com/view/journals/rt/rt-overview.xml"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="114876506"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114876506/Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations"><img alt="Research paper thumbnail of Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations" class="work-thumbnail" src="https://attachments.academia-assets.com/112721243/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114876506/Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations">Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations</a></div><div class="wp-workCard_item"><span>In book: Islam and the drive to global justice: principles of justice beyond dominant ethnic and religious communitiesPublisher: Lexington Books</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelati...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelation, nature, and history. This aesthetic is driven by signs and manifestations (āyāt) that point to the distinction between good and evil and between belief and disbelief. This aesthetic of clarity (bayān) is familiar to readers of the Qur’an. This essay points to a more complex aesthetic that occupies a place alongside it. It argues that this aesthetic is exemplified in verses that make a connection between beauty and disbelief and between beauty and belief. I offer an analysis of this ethic in a close reading of the root word z-y-n in the Qur’an. The words zīna (beauty, adornment), zayyana, and izzayyana (beautifying and adorning) intimate that belief and disbelief are mediated by beauty until the end of time. While most verses point to beauty obscuring belief, there are some that suggest that beauty is part of everyday experiences, including belief and truth. I show that this aesthetic mediation of belief and disbelief is a universal condition, one that generates an ethical empathy toward the belief of others. After presenting the semantic map of z-y-n in the Qur’an, I examine this complex aesthetic and its ethical implications in the intellectual history of Islam among theologians (mutakallims) and exegetes (mufassirīn).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="347561a71e978b011178959f6105e033" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112721243,"asset_id":114876506,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112721243/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114876506"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114876506"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114876506; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114876506]").text(description); $(".js-view-count[data-work-id=114876506]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114876506; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114876506']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 114876506, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "347561a71e978b011178959f6105e033" } } $('.js-work-strip[data-work-id=114876506]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114876506,"title":"Sensory Aesthetics of Belief and Unbelief in the Qur'an and its Impact on Interreligious and Intersocietal Relations","translated_title":"","metadata":{"abstract":"In the well-known understanding of Qur’anic aesthetics, truth may be apprehended through revelation, nature, and history. 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This aesthetic of clarity (bayān) is familiar to readers of the Qur’an. This essay points to a more complex aesthetic that occupies a place alongside it. It argues that this aesthetic is exemplified in verses that make a connection between beauty and disbelief and between beauty and belief. I offer an analysis of this ethic in a close reading of the root word z-y-n in the Qur’an. The words zīna (beauty, adornment), zayyana, and izzayyana (beautifying and adorning) intimate that belief and disbelief are mediated by beauty until the end of time. While most verses point to beauty obscuring belief, there are some that suggest that beauty is part of everyday experiences, including belief and truth. I show that this aesthetic mediation of belief and disbelief is a universal condition, one that generates an ethical empathy toward the belief of others. After presenting the semantic map of z-y-n in the Qur’an, I examine this complex aesthetic and its ethical implications in the intellectual history of Islam among theologians (mutakallims) and exegetes (mufassirīn).","internal_url":"https://www.academia.edu/114876506/Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations","translated_internal_url":"","created_at":"2024-02-13T21:16:17.531-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":112721243,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/112721243/thumbnails/1.jpg","file_name":"Tayob_2024_GJ.pdf","download_url":"https://www.academia.edu/attachments/112721243/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sensory_Aesthetics_of_Belief_and_Unbelie.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/112721243/Tayob_2024_GJ-libre.pdf?1711338524=\u0026response-content-disposition=attachment%3B+filename%3DSensory_Aesthetics_of_Belief_and_Unbelie.pdf\u0026Expires=1733262895\u0026Signature=gMjllxsffAbxrSeNy4AOsHXHfOaY8GgyqfM~~zfRLbpVqoyIHfomGgsgVSY-1CMc0OpdUS0bkrM6-8yREnEjUtxGDzfXbwijemiwFLyfk8eT6DWNgAS4C-lcZqlMZN7I9hgdRI64MH7vmpDD241aRH-Wit3-lb7oTPXUK-ZD38lYXIH2vglUXdisNpsMYLwmVqt9G2rnzqRrOMeej8-8tSzqvdwdByGf5JGv43le9llhogy6EeCfI624OdpO1Cx7sV8qeI0gLmjYL6~qbsPRZz4lwsBmQQ-zELpWycDe2Nnjl69TLgRzkodz0WzdbpGiObc-EhOVs9yiTSz44bzFmA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sensory_Aesthetics_of_Belief_and_Unbelief_in_the_Quran_and_its_Impact_on_Interreligious_and_Intersocietal_Relations","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":112721243,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/112721243/thumbnails/1.jpg","file_name":"Tayob_2024_GJ.pdf","download_url":"https://www.academia.edu/attachments/112721243/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sensory_Aesthetics_of_Belief_and_Unbelie.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/112721243/Tayob_2024_GJ-libre.pdf?1711338524=\u0026response-content-disposition=attachment%3B+filename%3DSensory_Aesthetics_of_Belief_and_Unbelie.pdf\u0026Expires=1733262895\u0026Signature=gMjllxsffAbxrSeNy4AOsHXHfOaY8GgyqfM~~zfRLbpVqoyIHfomGgsgVSY-1CMc0OpdUS0bkrM6-8yREnEjUtxGDzfXbwijemiwFLyfk8eT6DWNgAS4C-lcZqlMZN7I9hgdRI64MH7vmpDD241aRH-Wit3-lb7oTPXUK-ZD38lYXIH2vglUXdisNpsMYLwmVqt9G2rnzqRrOMeej8-8tSzqvdwdByGf5JGv43le9llhogy6EeCfI624OdpO1Cx7sV8qeI0gLmjYL6~qbsPRZz4lwsBmQQ-zELpWycDe2Nnjl69TLgRzkodz0WzdbpGiObc-EhOVs9yiTSz44bzFmA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":6248,"name":"Religious Ethics","url":"https://www.academia.edu/Documents/in/Religious_Ethics"},{"id":6869,"name":"Qur'anic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies"}],"urls":[{"id":39445246,"url":"https://rowman.com/ISBN/9781666954029/Islam-and-the-Drive-to-Global-Justice-Principles-of-Justice-Beyond-Dominant-Ethnic-and-Religious-Communities"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="113904184"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/113904184/Moral_Exhortation_in_Islamic_Discourse_Performance_and_Ethics_in_Islamic_Sermons"><img alt="Research paper thumbnail of Moral Exhortation in Islamic Discourse: Performance and Ethics in Islamic Sermons" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/113904184/Moral_Exhortation_in_Islamic_Discourse_Performance_and_Ethics_in_Islamic_Sermons">Moral Exhortation in Islamic Discourse: Performance and Ethics in Islamic Sermons</a></div><div class="wp-workCard_item"><span>Ritual and Social Dynamics in Christian and Islamic Preaching, edited by Ruth Conrad, Roland Hardenburg, Hanna Miethner, and Max Stille. London: Bloomsbury Academic.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter takes the khutbah and related moral exhortations beyond the global and Western publi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter takes the khutbah and related moral exhortations beyond the global and Western public spheres and media images. It argues that the khutbah and pre-khutbah addresses are part of the discourse of Islam, which is both local and global. As creative interventions in the discourse of Islam, they neither sacrifice their link with the past nor their engagement with the present. This chapter offers a close study of a pre-khutbah talk in a prominent mosque in Cape Town in February 2021, which discussed the closing and opening of mosques during the Covid-19 pandemic. Given after some restrictions were lifted, the pre-khutbah talk criticized the decision of some Muslims to evade government measures imposed on social gatherings. At the same time, it presented a vivid account of the significance of mosque practices. I argue that the pre-khutbah talk demonstrates Islamic discourse engaging with an ethical decision, weighing an established mosque performance against the demands of the pandemic. The ethical decision is not made by stepping outside the discourse, but by engaging with it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="113904184"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="113904184"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113904184; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113904184]").text(description); $(".js-view-count[data-work-id=113904184]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113904184; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113904184']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113904184, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=113904184]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113904184,"title":"Moral Exhortation in Islamic Discourse: Performance and Ethics in Islamic Sermons","translated_title":"","metadata":{"doi":"10.5040/9781350408876.ch-003","abstract":"This chapter takes the khutbah and related moral exhortations beyond the global and Western public spheres and media images. 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Given after some restrictions were lifted, the pre-khutbah talk criticized the decision of some Muslims to evade government measures imposed on social gatherings. At the same time, it presented a vivid account of the significance of mosque practices. I argue that the pre-khutbah talk demonstrates Islamic discourse engaging with an ethical decision, weighing an established mosque performance against the demands of the pandemic. The ethical decision is not made by stepping outside the discourse, but by engaging with it.","internal_url":"https://www.academia.edu/113904184/Moral_Exhortation_in_Islamic_Discourse_Performance_and_Ethics_in_Islamic_Sermons","translated_internal_url":"","created_at":"2024-01-22T21:51:42.151-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Moral_Exhortation_in_Islamic_Discourse_Performance_and_Ethics_in_Islamic_Sermons","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":3897,"name":"Islam in Africa","url":"https://www.academia.edu/Documents/in/Islam_in_Africa"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":152876,"name":"Homiletics and Hermeneutics","url":"https://www.academia.edu/Documents/in/Homiletics_and_Hermeneutics"},{"id":1943687,"name":"Sermons and Homilies","url":"https://www.academia.edu/Documents/in/Sermons_and_Homilies"},{"id":3791467,"name":"Khutbah Jumat PDF","url":"https://www.academia.edu/Documents/in/Khutbah_Jumat_PDF"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="98492699"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/98492699/%D9%81%D9%8A_%D8%AA%D8%AE%D9%84%DB%8C%D8%B5_%D8%AF%D8%B1%D8%A7%D8%B3%D8%A9_%D8%A7%D9%84%D8%A3%D8%AF%DB%8C%D8%A7%D9%86_%D9%85%D9%86_%D8%A7%D9%84%D8%A7%D8%B3%D8%AA%D8%B9%D9%85%D8%A7%D8%B1_%D8%A7%D9%84%D9%85%D8%AB%D9%82%D9%91%D9%81%D9%88%D9%86_%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%88%D9%86_%D9%88%D9%85%D8%B4%D8%B1%D9%88%D8%B9_%D8%A7%D9%84%D8%AF%D9%91%D8%B1%D8%A7%D8%B3%D8%A7%D8%AA_%D8%A7%D9%84%D8%AF%D9%91%DB%8C%D9%86%DB%8C%D9%91%D8%A9_%D8%A7%D9%84%D8%AA%D9%86%D9%88%DB%8C%D8%B1%D9%8A"><img alt="Research paper thumbnail of في تخلیص دراسة الأدیان من الاستعمار: المثقّفون المسلمون ومشروع الدّراسات الدّینیّة التنویري" class="work-thumbnail" src="https://attachments.academia-assets.com/99828681/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/98492699/%D9%81%D9%8A_%D8%AA%D8%AE%D9%84%DB%8C%D8%B5_%D8%AF%D8%B1%D8%A7%D8%B3%D8%A9_%D8%A7%D9%84%D8%A3%D8%AF%DB%8C%D8%A7%D9%86_%D9%85%D9%86_%D8%A7%D9%84%D8%A7%D8%B3%D8%AA%D8%B9%D9%85%D8%A7%D8%B1_%D8%A7%D9%84%D9%85%D8%AB%D9%82%D9%91%D9%81%D9%88%D9%86_%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%88%D9%86_%D9%88%D9%85%D8%B4%D8%B1%D9%88%D8%B9_%D8%A7%D9%84%D8%AF%D9%91%D8%B1%D8%A7%D8%B3%D8%A7%D8%AA_%D8%A7%D9%84%D8%AF%D9%91%DB%8C%D9%86%DB%8C%D9%91%D8%A9_%D8%A7%D9%84%D8%AA%D9%86%D9%88%DB%8C%D8%B1%D9%8A">في تخلیص دراسة الأدیان من الاستعمار: المثقّفون المسلمون ومشروع الدّراسات الدّینیّة التنویري</a></div><div class="wp-workCard_item"><span>Naqḍ wa tanwīr</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Translation of English essay published in Journal for the Study of Religion, n°31, 2, 2018, pp7-3...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Translation of English essay published in Journal for the Study of Religion, n°31, 2, 2018, pp7-35, Online ISSN 2413-3027; DOI: <br /><a href="http://dx.doi.org/10.17159/2413-3027/2018/v31n2a1" rel="nofollow">http://dx.doi.org/10.17159/2413-3027/2018/v31n2a1</a> <br />The term ‘religion’ as a discursive term occupies a dominant, but neglected feature of Muslim intellectual reflections since the 19th century. Intellectuals from Muḥammad ʿAbduh (he died in 1905) to recent scholars like Naṣr Ḥāmid Abū Zayd (died in 2010) have used religion as a critical term to develop a critique of tradition and modernity, and a strategy for renewal. This discourse may be compared with the study of religion since the 19th century that has also used religion to develop a perspective on the religious history of humankind. In this contribution, I argue that the two intellectual traditions that have employed religion–Kantian and the modern Islamic–point to very different ways of relating to the world, to the self and the ‘other’, and to the political condition of modernity. Rather than using the hegemonic Western tradition to make a judgment on the modern Islamic, I use the latter to point to the former’s peculiar proclivities. Using the modern tradition among Muslim intellectuals, I invite an inquiry into both from each other’s positions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5c2dd47550937bf7cef70ef93705354a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":99828681,"asset_id":98492699,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/99828681/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="98492699"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="98492699"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 98492699; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=98492699]").text(description); $(".js-view-count[data-work-id=98492699]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 98492699; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='98492699']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 98492699, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5c2dd47550937bf7cef70ef93705354a" } } $('.js-work-strip[data-work-id=98492699]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":98492699,"title":"في تخلیص دراسة الأدیان من الاستعمار: المثقّفون المسلمون ومشروع الدّراسات الدّینیّة التنویري","translated_title":"","metadata":{"abstract":"Translation of English essay published in Journal for the Study of Religion, n°31, 2, 2018, pp7-35, Online ISSN 2413-3027; DOI:\r\nhttp://dx.doi.org/10.17159/2413-3027/2018/v31n2a1\r\nThe term ‘religion’ as a discursive term occupies a dominant, but neglected feature of Muslim intellectual reflections since the 19th century. 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In this contribution, I argue that the two intellectual traditions that have employed religion–Kantian and the modern Islamic–point to very different ways of relating to the world, to the self and the ‘other’, and to the political condition of modernity. Rather than using the hegemonic Western tradition to make a judgment on the modern Islamic, I use the latter to point to the former’s peculiar proclivities. Using the modern tradition among Muslim intellectuals, I invite an inquiry into both from each other’s positions.","internal_url":"https://www.academia.edu/98492699/%D9%81%D9%8A_%D8%AA%D8%AE%D9%84%DB%8C%D8%B5_%D8%AF%D8%B1%D8%A7%D8%B3%D8%A9_%D8%A7%D9%84%D8%A3%D8%AF%DB%8C%D8%A7%D9%86_%D9%85%D9%86_%D8%A7%D9%84%D8%A7%D8%B3%D8%AA%D8%B9%D9%85%D8%A7%D8%B1_%D8%A7%D9%84%D9%85%D8%AB%D9%82%D9%91%D9%81%D9%88%D9%86_%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%88%D9%86_%D9%88%D9%85%D8%B4%D8%B1%D9%88%D8%B9_%D8%A7%D9%84%D8%AF%D9%91%D8%B1%D8%A7%D8%B3%D8%A7%D8%AA_%D8%A7%D9%84%D8%AF%D9%91%DB%8C%D9%86%DB%8C%D9%91%D8%A9_%D8%A7%D9%84%D8%AA%D9%86%D9%88%DB%8C%D8%B1%D9%8A","translated_internal_url":"","created_at":"2023-03-14T02:46:45.078-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":39618642,"work_id":98492699,"tagging_user_id":241149,"tagged_user_id":2802458,"co_author_invite_id":null,"email":"j***r@yahoo.fr","affiliation":"University of Manouba, Tunisia","display_order":1,"name":"Jihene Ameur","title":"في تخلیص دراسة الأدیان من الاستعمار: المثقّفون المسلمون ومشروع الدّراسات الدّینیّة التنویري"}],"downloadable_attachments":[{"id":99828681,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/99828681/thumbnails/1.jpg","file_name":"NAQED_WA_TANWAIR_15EDTH_428_455.pdf","download_url":"https://www.academia.edu/attachments/99828681/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"99828681.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/99828681/NAQED_WA_TANWAIR_15EDTH_428_455-libre.pdf?1678790336=\u0026response-content-disposition=attachment%3B+filename%3D99828681.pdf\u0026Expires=1733262895\u0026Signature=GhYBKNK9xLj2Z37qb5nfbv3n-IAJYoMfb0Qfrj~apgBLJ2I8B0ny9MBtiXnVVbFLriI9pfx3lugZ6mzuXzYb-bEfjBSBZX~sc3p2TYl5wzJOI7ahtyQ~ViaFbd3p1Wn02AOSkTDsGDQvyEOP8QTu3dQlBgizl8omIkclwz1KR3so0olamyxBhgh2P-z~nFL-T8kCdFAxkZh2k19LC~axs~oWDNZFS2giFVI8l9OOfjeXftpgMEghpI-epDzVLqMWl0rzG9oFk9QfuQ4wtUjUibX3Iu21bBX2bjc~DOTvk3c6Qf7UG6uQ74rH4AG-evtA0~x3ViK~iOa2OSVZY7lnpQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"في_تخلیص_دراسة_الأدیان_من_الاستعمار_المثقّفون_المسلمون_ومشروع_الدّراسات_الدّینیّة_التنویري","translated_slug":"","page_count":28,"language":"ar","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":99828681,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/99828681/thumbnails/1.jpg","file_name":"NAQED_WA_TANWAIR_15EDTH_428_455.pdf","download_url":"https://www.academia.edu/attachments/99828681/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"99828681.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/99828681/NAQED_WA_TANWAIR_15EDTH_428_455-libre.pdf?1678790336=\u0026response-content-disposition=attachment%3B+filename%3D99828681.pdf\u0026Expires=1733262895\u0026Signature=GhYBKNK9xLj2Z37qb5nfbv3n-IAJYoMfb0Qfrj~apgBLJ2I8B0ny9MBtiXnVVbFLriI9pfx3lugZ6mzuXzYb-bEfjBSBZX~sc3p2TYl5wzJOI7ahtyQ~ViaFbd3p1Wn02AOSkTDsGDQvyEOP8QTu3dQlBgizl8omIkclwz1KR3so0olamyxBhgh2P-z~nFL-T8kCdFAxkZh2k19LC~axs~oWDNZFS2giFVI8l9OOfjeXftpgMEghpI-epDzVLqMWl0rzG9oFk9QfuQ4wtUjUibX3Iu21bBX2bjc~DOTvk3c6Qf7UG6uQ74rH4AG-evtA0~x3ViK~iOa2OSVZY7lnpQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies"},{"id":57971,"name":"Modern Islamic Thought","url":"https://www.academia.edu/Documents/in/Modern_Islamic_Thought"},{"id":1134293,"name":"Nahda (Renaissance Arabe Du XIXe Siècle)","url":"https://www.academia.edu/Documents/in/Nahda_Renaissance_Arabe_Du_XIXe_Siecle_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="92937487"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/92937487/10_The_Shifting_Politics_of_Identity"><img alt="Research paper thumbnail of 10. The Shifting Politics of Identity" class="work-thumbnail" src="https://attachments.academia-assets.com/97072392/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/92937487/10_The_Shifting_Politics_of_Identity">10. The Shifting Politics of Identity</a></div><div class="wp-workCard_item"><span>Islam and Modernity</span><span>, 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0fd3e9b734efd1b78d0f9b0a6abcccc1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97072392,"asset_id":92937487,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97072392/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="92937487"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="92937487"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 92937487; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=92937487]").text(description); $(".js-view-count[data-work-id=92937487]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 92937487; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='92937487']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 92937487, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0fd3e9b734efd1b78d0f9b0a6abcccc1" } } $('.js-work-strip[data-work-id=92937487]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":92937487,"title":"10. 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It has been used by economi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The idea of a moral economy has gained salience in the 21 st century. It has been used by economists, political scientists, and to a lesser extent, scholars of religion, for alternative values of money, exchange, debt, poverty, and prosperity. As an actual moral economy seems elusive in the presence of a dominant capitalist market, this essay reflects on the work of Abd al-Rahman Ibn Khaldun, the 14 th-century historian and philosopher. Ibn Khaldun's reflections on the different ways in which individuals seek a livelihood (maʿāsh) reveal systematic and also ethical considerations. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82416837"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82416837/An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah"><img alt="Research paper thumbnail of An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah" class="work-thumbnail" src="https://attachments.academia-assets.com/88132855/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82416837/An_Intellectual_Journey_in_Islamic_Studies_Navigating_Islamic_Discourse_with_Faltah">An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah</a></div><div class="wp-workCard_item"><span>Journal for Islamic Studies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This essay offers a perspective on studying Islam as a complex discourse constituted by unexpecte...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay offers a perspective on studying Islam as a complex discourse constituted by unexpected events (􏰁􏰌􏰊􏰄􏰢􏰄, pl. of faltah). The concept of faltah is developed from a close reading of statements attributed to the companions of the Prophet after his death. It is shown that the experience of faltah introduces fundamental features of Islamic 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰏􏰈􏰙􏰘 􏰌􏰏 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 􏰥􏰀􏰃􏰁􏰂􏰃􏰍􏰌􏰒􏰙􏰀􏰐 􏰋􏰀􏰇􏰌􏰄􏰀 􏰌􏰒􏰋 unresolvable contradictions. While faltah may be disruptive, these features have proven to be productive in the history of Islamic discourse. This essay, then, turns to religion as a discourse of colonial modernity that has impacted societies and traditions across the globe. It argues that religion in this form may be treated as a faltah, like other disruptions that Islamic discourse has encountered in the past. The discussion offers a perspective of Islam in its encounter 􏰔􏰉􏰄􏰘 􏰄􏰘􏰀 􏰋􏰉􏰏􏰙􏰂􏰈􏰃􏰏􏰀 􏰂􏰁 􏰃􏰀􏰊􏰉􏰑􏰉􏰂􏰒 􏰄􏰘􏰃􏰂􏰈􏰑􏰘 􏰏􏰀􏰊􏰁􏰣􏰃􏰀􏰤􏰀􏰙􏰄􏰉􏰂􏰒􏰐 performance, debate and unresolvable contradictions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ea75562891032f69acd5148b8cf4a213" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88132855,"asset_id":82416837,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88132855/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82416837"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82416837"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82416837; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82416837]").text(description); $(".js-view-count[data-work-id=82416837]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82416837; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82416837']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 82416837, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ea75562891032f69acd5148b8cf4a213" } } $('.js-work-strip[data-work-id=82416837]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82416837,"title":"An Intellectual Journey in Islamic Studies: Navigating Islamic Discourse with Faltah","translated_title":"","metadata":{"abstract":"This essay offers a perspective on studying Islam as a complex discourse constituted by unexpected events (􏰁􏰌􏰊􏰄􏰢􏰄, pl. of faltah). 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In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e0d124cce515a47958780351a537cd5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78439994,"asset_id":67456221,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78439994/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67456221"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67456221"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67456221; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67456221]").text(description); $(".js-view-count[data-work-id=67456221]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67456221; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67456221']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 67456221, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e0d124cce515a47958780351a537cd5" } } $('.js-work-strip[data-work-id=67456221]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67456221,"title":"Religion as Culture and Text","translated_title":"","metadata":{"doi":"10.1163/15743012-02303007","volume":"23","abstract":"Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. 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I provide the justification for these frameworks from reflections in the study of religions.","publisher":"Brill","page_numbers":"403-418","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Religion \u0026 Theology"},"translated_abstract":"Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.","internal_url":"https://www.academia.edu/67456221/Religion_as_Culture_and_Text","translated_internal_url":"","created_at":"2022-01-06T20:11:55.945-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":78439994,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78439994/thumbnails/1.jpg","file_name":"Tayob_2016_159.pdf","download_url":"https://www.academia.edu/attachments/78439994/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Religion_as_Culture_and_Text.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78439994/Tayob_2016_159-libre.pdf?1641795958=\u0026response-content-disposition=attachment%3B+filename%3DReligion_as_Culture_and_Text.pdf\u0026Expires=1733262896\u0026Signature=cGG1fFUHWYTVk0-HJbf~FvHMyWWehwULmYjeo8pXnHk8hE7lK2dbHPZnZjelxaOYsEzWr6B7HJnqAjImavTtkBVvfD51k7aBxL5OECYywOjHd3LOuTogZRtWqwa7ZyK2YLT0zahynqNTOVPN5~YhAlBpHVysRxug0EynXesdjVyBnDAfCOHRYn-XUofiVkj2XBKTt2sFiPjOC8BLCrA3suO2iO6nZ~zJuzsPlSFpIbbyySmyS9qco1BMgBfXSB6-kHwvQbGzkKqaVVE4RopHWwdX27l9Tb-SGXfUqQatf9MZj4fZZRaYzOHIWw8EyRNaXD5liJhvqBd5PaAgJHapKQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Religion_as_Culture_and_Text","translated_slug":"","page_count":16,"language":"ru","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":78439994,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78439994/thumbnails/1.jpg","file_name":"Tayob_2016_159.pdf","download_url":"https://www.academia.edu/attachments/78439994/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Religion_as_Culture_and_Text.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78439994/Tayob_2016_159-libre.pdf?1641795958=\u0026response-content-disposition=attachment%3B+filename%3DReligion_as_Culture_and_Text.pdf\u0026Expires=1733262896\u0026Signature=cGG1fFUHWYTVk0-HJbf~FvHMyWWehwULmYjeo8pXnHk8hE7lK2dbHPZnZjelxaOYsEzWr6B7HJnqAjImavTtkBVvfD51k7aBxL5OECYywOjHd3LOuTogZRtWqwa7ZyK2YLT0zahynqNTOVPN5~YhAlBpHVysRxug0EynXesdjVyBnDAfCOHRYn-XUofiVkj2XBKTt2sFiPjOC8BLCrA3suO2iO6nZ~zJuzsPlSFpIbbyySmyS9qco1BMgBfXSB6-kHwvQbGzkKqaVVE4RopHWwdX27l9Tb-SGXfUqQatf9MZj4fZZRaYzOHIWw8EyRNaXD5liJhvqBd5PaAgJHapKQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":286502,"name":"Theology and Religion","url":"https://www.academia.edu/Documents/in/Theology_and_Religion"}],"urls":[{"id":16187386,"url":"https://brill.com/view/journals/rt/23/3-4/article-p403_7.xml"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="65705501"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/65705501/Tayob"><img alt="Research paper thumbnail of Tayob" class="work-thumbnail" src="https://attachments.academia-assets.com/77185896/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/65705501/Tayob">Tayob</a></div><div class="wp-workCard_item"><span>Reform in the discourse of Islam and the making of Muslim subjects</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> The discourse of reform in Africa is recognizable as a dialectic of religious practices, norms, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The discourse of reform in Africa is recognizable as a dialectic of religious practices, norms, and values between the past and present, the local and global. It has been spurred by flows of pilgrimage, migration, political formations, and knowledge exchanges. This chapter focuses on colonial and postcolonial manifestations of reform in African Muslim societies. While it recognizes the value of identifying various movements from Islamic modernism to radicalism, it stresses the fluid boundaries in performances and ever-present debate and deliberation. Tajdid is a focusing lens for reflecting on reform in the discourse of Islam. Through recognizing its appropriation in history, the chapter proposes that religious reform may be examined as part of a complex and dynamic discourse constituted by crisis, performance, and deliberation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f872a7f2b8a3d21fe1a317710f87fb09" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77185896,"asset_id":65705501,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77185896/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="65705501"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="65705501"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 65705501; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=65705501]").text(description); $(".js-view-count[data-work-id=65705501]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 65705501; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='65705501']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 65705501, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f872a7f2b8a3d21fe1a317710f87fb09" } } $('.js-work-strip[data-work-id=65705501]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":65705501,"title":"Tayob","translated_title":"","metadata":{"doi":"10.4324/9780367144241-20","abstract":"\nThe discourse of reform in Africa is recognizable as a dialectic of religious practices, norms, and values between the past and present, the local and global. 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They cover issues dealt with in previous volumes of the Journal for Islamic Studies, with an important and nuanced caveat. The articles begin with Loimeier&#x27;s study of Islamic political discourse in Zanzibar, and conclude with Mraja&#x27;s review of al-Amin Mazrui&#x27;s popular legal text. Cobbett&#x27;s essay on Islamic finance examines the workings of an increasingly popular field, while Mathee searches Timbuktu Muftis&#x27; fatwas for women&#x27;s ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="56703608"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="56703608"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 56703608; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=56703608]").text(description); $(".js-view-count[data-work-id=56703608]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 56703608; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='56703608']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 56703608, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=56703608]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":56703608,"title":"Issue: Publication Date: 2011 Pages: 2-3","translated_title":"","metadata":{"abstract":"Abstract: This issue of the Journal for Islamic Studies consists of a diverse set of articles, book reviews and a report. 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Cobbett\u0026#x27;s essay on Islamic finance examines the workings of an increasingly popular field, while Mathee searches Timbuktu Muftis\u0026#x27; fatwas for women\u0026#x27;s ...","internal_url":"https://www.academia.edu/56703608/Issue_Publication_Date_2011_Pages_2_3","translated_internal_url":"","created_at":"2021-10-08T21:18:11.530-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Issue_Publication_Date_2011_Pages_2_3","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53213756"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53213756/Muslim_Schools_in_South_Africa_between_Social_Integration_and_Islamization"><img alt="Research paper thumbnail of Muslim Schools in South Africa between Social Integration and Islamization" class="work-thumbnail" src="https://attachments.academia-assets.com/70108422/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53213756/Muslim_Schools_in_South_Africa_between_Social_Integration_and_Islamization">Muslim Schools in South Africa between Social Integration and Islamization</a></div><div class="wp-workCard_item"><span>Impulse fuer die Migrationsgesellschaft: Bildung, Politik und Religion</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into the broader society, and into a framework of new Islamic schooling. This paper discusses these two imperatives, showing that national integration and Islamization take on very distinctive forms. It also argues that demands for integration are seldom focussed on one path. There are more than one imperatives placed upon schools, and they have to balance between these. Christian, Jewish, Islamic and other culturally based schools are constantly changing and evolving. At the same, they have to integrate in nations and societies that are constantly being re-imagined.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7616fc779a7ad0542a2411356c5fbae9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70108422,"asset_id":53213756,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70108422/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53213756"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53213756"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53213756; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53213756]").text(description); $(".js-view-count[data-work-id=53213756]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53213756; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53213756']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 53213756, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7616fc779a7ad0542a2411356c5fbae9" } } $('.js-work-strip[data-work-id=53213756]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53213756,"title":"Muslim Schools in South Africa between Social Integration and Islamization","translated_title":"","metadata":{"abstract":"Muslim schools founded in South Africa since the 1980s face two imperatives of integration – into the broader society, and into a framework of new Islamic schooling. 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By drawing on Western and Muslim traditions, this archive occupies a place of exile that does more than constructing a representation of the Muslim world. Like Said's work, it continues the critique of Orientalism. In addition, it includes a deliberation on ethics that has generally eluded the dominant discourse on the making and unmaking of the Islamic World. I contrast this archive with a post-Orientalist discourse that sometimes takes a deconstructivist approach to Islam, and sometimes one that emphasizes agency. The use of agency draws attention to Muslim imbrication in the social, political, and religious fields, but fails to account for political and economic hegemonies. Such strategies side-step the continuing dominance of Western political power games in Muslim societies and states. I therefore turn to scholars in exile and propose that their interest in critique and ethics offers a different way of imagining the Islamic world. Their questions and concern offer a different perspective to 'post-Saidian' Islamic Studies.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cb9a5fd5096894e1f8a2e8dad6f1e56b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67835240,"asset_id":49495923,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67835240/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49495923"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49495923"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49495923; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49495923]").text(description); $(".js-view-count[data-work-id=49495923]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49495923; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49495923']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49495923, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cb9a5fd5096894e1f8a2e8dad6f1e56b" } } $('.js-work-strip[data-work-id=49495923]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49495923,"title":"Representation and Ethics","translated_title":"","metadata":{"doi":"10.1515/9783110726534-012","abstract":"I use Edward Said's metaphor of exile to identify an archive that offers an alternative discourse in the study of Islam. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48189207"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48189207/Politics_and_Islamization_in_African_public_spheres"><img alt="Research paper thumbnail of Politics and Islamization in African public spheres" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48189207/Politics_and_Islamization_in_African_public_spheres">Politics and Islamization in African public spheres</a></div><div class="wp-workCard_item"><span>Islamic Africa</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Public Islam and Muslim publics provide a useful framework for understanding how techno...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Public Islam and Muslim publics provide a useful framework for understanding how technology and new social and political contexts have impacted discourses of religion in the public sphere. This article proposes that scholarly attention on Muslim publics has been guided by the different impacts of Wilfred Cantwell Smith and Jürgen Habermas. Smith&#x27;s theory of reification has focused attention on the production of Islam (s), while Habermas&#x27;s work has focused attention on the production of new values for democratic politics. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="225341" id="talks"><div class="js-work-strip profile--work_container" data-work-id="32712020"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/32712020/Rereading_Habermas_for_Religion_Education_Discourse_and_Representation_in_Public_Life_and_Schools"><img alt="Research paper thumbnail of Rereading Habermas for Religion Education: Discourse and Representation in Public Life and Schools" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32712020/Rereading_Habermas_for_Religion_Education_Discourse_and_Representation_in_Public_Life_and_Schools">Rereading Habermas for Religion Education: Discourse and Representation in Public Life and Schools</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Habermas is well known for supporting deliberation in public life. What is less well-known is tha...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Habermas is well known for supporting deliberation in public life. What is less well-known is that he recognized a representative publicness of religion in early modernity, and in the contemporary context. In this paper, I propose that deliberation and representation be regarded as two modes of religion in public life. And I also want to suggest that they continue their place in Religion education  policies and practices.  <br />In the South African case, the policy on religion and education (2003) attempted to support deliberation and representation. But the responses in schools and among academic commentators show that representative publicness so far dominated the conception of religion education. Those who supported the policy found a way to extend  the representation of religion to all learners in school. Through their own and others’ religions, learners found self and other. Those opposed to the policy did not see themselves in this vision of diversity. They wanted to maintain a representative publicness of religion, of their religion, that dominated schools in the past. They wanted religions in their uniqueness to dominate the national stage. Religion education should, therefore, not only be seen as a transition from confession to science. Such a view ignores different modes of religion in public life in general, and in schools in particular.  The essay has been published (see my published papers)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32712020"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32712020"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32712020; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32712020]").text(description); $(".js-view-count[data-work-id=32712020]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32712020; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32712020']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 32712020, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=32712020]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32712020,"title":"Rereading Habermas for Religion Education: Discourse and Representation in Public Life and Schools","translated_title":"","metadata":{"abstract":"Habermas is well known for supporting deliberation in public life. What is less well-known is that he recognized a representative publicness of religion in early modernity, and in the contemporary context. In this paper, I propose that deliberation and representation be regarded as two modes of religion in public life. And I also want to suggest that they continue their place in Religion education policies and practices. \r\nIn the South African case, the policy on religion and education (2003) attempted to support deliberation and representation. But the responses in schools and among academic commentators show that representative publicness so far dominated the conception of religion education. Those who supported the policy found a way to extend the representation of religion to all learners in school. Through their own and others’ religions, learners found self and other. Those opposed to the policy did not see themselves in this vision of diversity. They wanted to maintain a representative publicness of religion, of their religion, that dominated schools in the past. They wanted religions in their uniqueness to dominate the national stage. Religion education should, therefore, not only be seen as a transition from confession to science. Such a view ignores different modes of religion in public life in general, and in schools in particular. The essay has been published (see my published papers)\r\n","location":"Ekaterinburg","more_info":"International Disciplinary Conference: Religion in the Public Sphere: Paradoxical Presence","conference_end_date":{"day":29,"month":4,"year":2017,"errors":{}},"conference_start_date":{"day":28,"month":4,"year":2017,"errors":{}}},"translated_abstract":"Habermas is well known for supporting deliberation in public life. What is less well-known is that he recognized a representative publicness of religion in early modernity, and in the contemporary context. In this paper, I propose that deliberation and representation be regarded as two modes of religion in public life. And I also want to suggest that they continue their place in Religion education policies and practices. \r\nIn the South African case, the policy on religion and education (2003) attempted to support deliberation and representation. But the responses in schools and among academic commentators show that representative publicness so far dominated the conception of religion education. Those who supported the policy found a way to extend the representation of religion to all learners in school. Through their own and others’ religions, learners found self and other. Those opposed to the policy did not see themselves in this vision of diversity. They wanted to maintain a representative publicness of religion, of their religion, that dominated schools in the past. They wanted religions in their uniqueness to dominate the national stage. Religion education should, therefore, not only be seen as a transition from confession to science. Such a view ignores different modes of religion in public life in general, and in schools in particular. The essay has been published (see my published papers)\r\n","internal_url":"https://www.academia.edu/32712020/Rereading_Habermas_for_Religion_Education_Discourse_and_Representation_in_Public_Life_and_Schools","translated_internal_url":"","created_at":"2017-04-28T19:46:36.423-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[],"slug":"Rereading_Habermas_for_Religion_Education_Discourse_and_Representation_in_Public_Life_and_Schools","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":2397,"name":"Religious Education","url":"https://www.academia.edu/Documents/in/Religious_Education"},{"id":5340,"name":"Jurgen Habermas","url":"https://www.academia.edu/Documents/in/Jurgen_Habermas"},{"id":26995,"name":"Habermas","url":"https://www.academia.edu/Documents/in/Habermas"},{"id":200040,"name":"Religion and Education","url":"https://www.academia.edu/Documents/in/Religion_and_Education"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="15278300"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/15278300/Religion_Examined_though_Life_Trajectories_Islamists_Against_Self_and_Other"><img alt="Research paper thumbnail of Religion Examined though Life Trajectories: Islamists Against Self and Other" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/15278300/Religion_Examined_though_Life_Trajectories_Islamists_Against_Self_and_Other">Religion Examined though Life Trajectories: Islamists Against Self and Other</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Rituals, narratives, beliefs, performances and artistic expressions have become part of the data ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Rituals, narratives, beliefs, performances and artistic expressions have become part of the data that scholars of religions use to understand and explain the meaning and significance of religions. Life trajectories may be added to this list, complementing and challenging what they tell us about religious phenomena and developments. I am of course aware of von Gennep’s contribution to the rites of passage that has helped to identify key moments in the life cycle of a culture or religious tradition. And Victor Turner has turned attention to movement and change in his study of pilgrimage rituals. But these transitions do not capture the experiences of individuals in their life trajectories. With the lives and trajectories of an identifiable group of individuals, I suggest that we can examine journeys for their uniqueness and their cultural significance in a tradition or with regard to a religious phenomenon. I  test this suggestion with a sample of trajectories and journeys that I have collected over the last few years of individuals who have been involved in Islamist activism in South Africa since the 1970s. The paper has been published</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="15278300"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="15278300"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 15278300; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=15278300]").text(description); $(".js-view-count[data-work-id=15278300]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 15278300; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='15278300']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 15278300, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=15278300]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":15278300,"title":"Religion Examined though Life Trajectories: Islamists Against Self and Other","translated_title":"","metadata":{"abstract":"Rituals, narratives, beliefs, performances and artistic expressions have become part of the data that scholars of religions use to understand and explain the meaning and significance of religions. Life trajectories may be added to this list, complementing and challenging what they tell us about religious phenomena and developments. I am of course aware of von Gennep’s contribution to the rites of passage that has helped to identify key moments in the life cycle of a culture or religious tradition. And Victor Turner has turned attention to movement and change in his study of pilgrimage rituals. But these transitions do not capture the experiences of individuals in their life trajectories. With the lives and trajectories of an identifiable group of individuals, I suggest that we can examine journeys for their uniqueness and their cultural significance in a tradition or with regard to a religious phenomenon. I test this suggestion with a sample of trajectories and journeys that I have collected over the last few years of individuals who have been involved in Islamist activism in South Africa since the 1970s. The paper has been published\r\n","location":"Erfurt, Germany","event_date":{"day":24,"month":8,"year":2015,"errors":{}},"organization":"International Association for the History of Religions"},"translated_abstract":"Rituals, narratives, beliefs, performances and artistic expressions have become part of the data that scholars of religions use to understand and explain the meaning and significance of religions. Life trajectories may be added to this list, complementing and challenging what they tell us about religious phenomena and developments. I am of course aware of von Gennep’s contribution to the rites of passage that has helped to identify key moments in the life cycle of a culture or religious tradition. And Victor Turner has turned attention to movement and change in his study of pilgrimage rituals. But these transitions do not capture the experiences of individuals in their life trajectories. With the lives and trajectories of an identifiable group of individuals, I suggest that we can examine journeys for their uniqueness and their cultural significance in a tradition or with regard to a religious phenomenon. I test this suggestion with a sample of trajectories and journeys that I have collected over the last few years of individuals who have been involved in Islamist activism in South Africa since the 1970s. The paper has been published\r\n","internal_url":"https://www.academia.edu/15278300/Religion_Examined_though_Life_Trajectories_Islamists_Against_Self_and_Other","translated_internal_url":"","created_at":"2015-08-30T04:21:04.164-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[],"slug":"Religion_Examined_though_Life_Trajectories_Islamists_Against_Self_and_Other","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[],"research_interests":[{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":13626,"name":"Microhistory","url":"https://www.academia.edu/Documents/in/Microhistory"},{"id":14578,"name":"Method and Theory in the Study of Religion","url":"https://www.academia.edu/Documents/in/Method_and_Theory_in_the_Study_of_Religion"},{"id":25399,"name":"Islamism","url":"https://www.academia.edu/Documents/in/Islamism"},{"id":33180,"name":"Political Islam","url":"https://www.academia.edu/Documents/in/Political_Islam"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10532950"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10532950/Political_Islam_is_a_Journey"><img alt="Research paper thumbnail of Political Islam is a Journey" class="work-thumbnail" src="https://attachments.academia-assets.com/37265129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10532950/Political_Islam_is_a_Journey">Political Islam is a Journey</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An enormous body of literature has been produced on political Islam, but relatively little has be...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An enormous body of literature has been produced on political Islam, but relatively little has been written on the individual journeys of religious activism. I argue in this presentation that political Islam is the sum of these journeys; that political Islam is best represented as a journey writ large. <br />The journeys of political Islam have not been entirely ignored, but they are usually told in an overly simplistic form. Sayyid Qutb’s journey to the United States and his return to Egypt and to Islam has become a template for others. The journey from sinfulness represented by the West to the dynamism and beauty of Islam has been repeatedly told. A life of debauchery and temptation is left behind for a life of commitment and sometimes martyrdom. Journeys told in such ways create a caricature where good and evil are white and black. There are no grey areas in this binary vision of the world, promoted by insiders and uncritically repeated by many observers.  <br />The journeys that make political Islam, the real journeys, are much more complex. They include intellectual tribulations, but also deeply personal struggles with regard to beliefs, practices and attitudes, but also in relation to parents, teachers, partners, children, friends and associates. Islamists want a better society, a more vibrant Islam, and a greater commitment to Islam from themselves and others. Such aspirations demand commitment, choices, temptations, and confrontations. <br />Political Islam lends itself easily to the metaphor of journeying. It has some distinguishing features that suite the metaphor. Most organizations use the word ḥarakah somewhere to denote dynamism, movement and change. On an individual level, this ‘movement’ almost always includes a departure from one place to another, from one lifestyle to another. Political Islam means taking a position different from the one given at birth. There are journeys in space and time, from the rural to the urban, from the East to the West and back again, from the present to the past and back again. The journeys of political Islam are promoted by unusual influences and paradoxes, and include moments of enlightenment and darkness. The journeys are focused, some may say obsessed, with the Other. They pass through a conscious construction and reconstruction of the self in relation to a significant Other. In these and other key ways, I submit, Political Islam is best thought of as journeying.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48ccd615a880e3382ac5fa12aaef8eec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37265129,"asset_id":10532950,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37265129/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10532950"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10532950"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10532950; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10532950]").text(description); $(".js-view-count[data-work-id=10532950]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10532950; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10532950']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10532950, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48ccd615a880e3382ac5fa12aaef8eec" } } $('.js-work-strip[data-work-id=10532950]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10532950,"title":"Political Islam is a Journey","translated_title":"","metadata":{"abstract":"An enormous body of literature has been produced on political Islam, but relatively little has been written on the individual journeys of religious activism. I argue in this presentation that political Islam is the sum of these journeys; that political Islam is best represented as a journey writ large. \r\nThe journeys of political Islam have not been entirely ignored, but they are usually told in an overly simplistic form. Sayyid Qutb’s journey to the United States and his return to Egypt and to Islam has become a template for others. The journey from sinfulness represented by the West to the dynamism and beauty of Islam has been repeatedly told. A life of debauchery and temptation is left behind for a life of commitment and sometimes martyrdom. Journeys told in such ways create a caricature where good and evil are white and black. There are no grey areas in this binary vision of the world, promoted by insiders and uncritically repeated by many observers. \r\nThe journeys that make political Islam, the real journeys, are much more complex. They include intellectual tribulations, but also deeply personal struggles with regard to beliefs, practices and attitudes, but also in relation to parents, teachers, partners, children, friends and associates. Islamists want a better society, a more vibrant Islam, and a greater commitment to Islam from themselves and others. Such aspirations demand commitment, choices, temptations, and confrontations. \r\nPolitical Islam lends itself easily to the metaphor of journeying. It has some distinguishing features that suite the metaphor. Most organizations use the word ḥarakah somewhere to denote dynamism, movement and change. On an individual level, this ‘movement’ almost always includes a departure from one place to another, from one lifestyle to another. Political Islam means taking a position different from the one given at birth. There are journeys in space and time, from the rural to the urban, from the East to the West and back again, from the present to the past and back again. The journeys of political Islam are promoted by unusual influences and paradoxes, and include moments of enlightenment and darkness. The journeys are focused, some may say obsessed, with the Other. They pass through a conscious construction and reconstruction of the self in relation to a significant Other. In these and other key ways, I submit, Political Islam is best thought of as journeying. \r\n","location":"Pretoria","event_date":{"day":19,"month":1,"year":2015,"errors":{}},"organization":"Afro-Arab Middle East Centre"},"translated_abstract":"An enormous body of literature has been produced on political Islam, but relatively little has been written on the individual journeys of religious activism. I argue in this presentation that political Islam is the sum of these journeys; that political Islam is best represented as a journey writ large. \r\nThe journeys of political Islam have not been entirely ignored, but they are usually told in an overly simplistic form. Sayyid Qutb’s journey to the United States and his return to Egypt and to Islam has become a template for others. The journey from sinfulness represented by the West to the dynamism and beauty of Islam has been repeatedly told. A life of debauchery and temptation is left behind for a life of commitment and sometimes martyrdom. Journeys told in such ways create a caricature where good and evil are white and black. There are no grey areas in this binary vision of the world, promoted by insiders and uncritically repeated by many observers. \r\nThe journeys that make political Islam, the real journeys, are much more complex. They include intellectual tribulations, but also deeply personal struggles with regard to beliefs, practices and attitudes, but also in relation to parents, teachers, partners, children, friends and associates. Islamists want a better society, a more vibrant Islam, and a greater commitment to Islam from themselves and others. Such aspirations demand commitment, choices, temptations, and confrontations. \r\nPolitical Islam lends itself easily to the metaphor of journeying. It has some distinguishing features that suite the metaphor. Most organizations use the word ḥarakah somewhere to denote dynamism, movement and change. On an individual level, this ‘movement’ almost always includes a departure from one place to another, from one lifestyle to another. Political Islam means taking a position different from the one given at birth. There are journeys in space and time, from the rural to the urban, from the East to the West and back again, from the present to the past and back again. The journeys of political Islam are promoted by unusual influences and paradoxes, and include moments of enlightenment and darkness. The journeys are focused, some may say obsessed, with the Other. They pass through a conscious construction and reconstruction of the self in relation to a significant Other. In these and other key ways, I submit, Political Islam is best thought of as journeying. \r\n","internal_url":"https://www.academia.edu/10532950/Political_Islam_is_a_Journey","translated_internal_url":"","created_at":"2015-02-05T03:33:41.005-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[{"id":37265129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37265129/thumbnails/1.jpg","file_name":"Political_Islam_is_a_Journey.pdf","download_url":"https://www.academia.edu/attachments/37265129/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Political_Islam_is_a_Journey.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37265129/Political_Islam_is_a_Journey-libre.pdf?1428657419=\u0026response-content-disposition=attachment%3B+filename%3DPolitical_Islam_is_a_Journey.pdf\u0026Expires=1733262896\u0026Signature=VS2c2mBs7mhYSkB1NcP2a6EzMLBUnNNLfVMTybyFAzCTNjdp85DNPpDkeox~i2goWL7RE5AsY5OWWiKxTu0ZbMNV0maLwsLgEWxmKDqyGbbPd56UgSBwfPapYm1LJOoxwj37xcrKTJjZrSJY3l3OBry51fg~c6H1YekQfSlyrob8ugJL6s5JwzJRydQDtzdz3JEgcVXkUIPp8SJ8Ngy64kqVYH3YMOeRlOdR4~O1-x016SGBWHmMTGu8mSnl~Y1irqfdY2eP9S1KTjoOhxIKs8l-1rZiv9c1rUg9jG1fG0uYeDPTIsjmfC54WET7Zz5y~nyJsqZF-BSXT~B7Cc1SAA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Political_Islam_is_a_Journey","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":37265129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37265129/thumbnails/1.jpg","file_name":"Political_Islam_is_a_Journey.pdf","download_url":"https://www.academia.edu/attachments/37265129/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Political_Islam_is_a_Journey.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37265129/Political_Islam_is_a_Journey-libre.pdf?1428657419=\u0026response-content-disposition=attachment%3B+filename%3DPolitical_Islam_is_a_Journey.pdf\u0026Expires=1733262896\u0026Signature=VS2c2mBs7mhYSkB1NcP2a6EzMLBUnNNLfVMTybyFAzCTNjdp85DNPpDkeox~i2goWL7RE5AsY5OWWiKxTu0ZbMNV0maLwsLgEWxmKDqyGbbPd56UgSBwfPapYm1LJOoxwj37xcrKTJjZrSJY3l3OBry51fg~c6H1YekQfSlyrob8ugJL6s5JwzJRydQDtzdz3JEgcVXkUIPp8SJ8Ngy64kqVYH3YMOeRlOdR4~O1-x016SGBWHmMTGu8mSnl~Y1irqfdY2eP9S1KTjoOhxIKs8l-1rZiv9c1rUg9jG1fG0uYeDPTIsjmfC54WET7Zz5y~nyJsqZF-BSXT~B7Cc1SAA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":4691,"name":"Psychology of Religion","url":"https://www.academia.edu/Documents/in/Psychology_of_Religion"},{"id":8265,"name":"Biography","url":"https://www.academia.edu/Documents/in/Biography"},{"id":11579,"name":"Religious Social Activism","url":"https://www.academia.edu/Documents/in/Religious_Social_Activism"},{"id":25399,"name":"Islamism","url":"https://www.academia.edu/Documents/in/Islamism"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8897684"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8897684/Performing_Tafsir_Exegesis_in_Friday_Sermons_during_South_Africa_s_Transition_from_Apartheid_to_Democracy"><img alt="Research paper thumbnail of Performing Tafsir (Exegesis) in Friday Sermons during South Africa’s Transition from Apartheid to Democracy" class="work-thumbnail" src="https://attachments.academia-assets.com/35879152/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8897684/Performing_Tafsir_Exegesis_in_Friday_Sermons_during_South_Africa_s_Transition_from_Apartheid_to_Democracy">Performing Tafsir (Exegesis) in Friday Sermons during South Africa’s Transition from Apartheid to Democracy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> The performance of the sermon, both at the Friday prayer and other times, seems to carry an int...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The performance of the sermon, both at the Friday prayer and other times, seems to carry an intrinsic instability. It seems to perfectly fit Turner’s defini- tion of a performance that included both “compliance” and “deviation.” The sermon was meticulously choreographed, following the stipulations set out in Islamic jurisprudence. But its very performance, including its mode of deliv- ery, content and social impact was highly unstable, and could be seen as dis- ruptive. But deviations may also be approached as sources of creativity. Per- formances provided opportunity for new directions to be inaugurated, or slipped in within the framework of established traditions. And it is this crea- tivity that I would like to demonstrate in some sermons that I recorded in a small town in South Africa during the transition from apartheid to democracy. In this particular example, I show that the preaching was an exercise in crea- tive exegesis. Exegesis, or tafsIr, of the Qur’an has been a disciplined practice in elaborating the meaning of the Qur’an. I would like to show that a close exam- ination of the sermons in my study reveals a disruptive exegesis. The exegesis in these sermons was not radical in any sense of the term, but departed from standard practices and theologies of the meaning of the Qur’an, its texts and its politics. Exegetical creativity was expressed and produced through creative translations, literary and sound techniques, and political commentary.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2f76844323818ba4c23043e3d4d93de2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35879152,"asset_id":8897684,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35879152/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8897684"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8897684"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8897684; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8897684]").text(description); $(".js-view-count[data-work-id=8897684]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8897684; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8897684']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8897684, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2f76844323818ba4c23043e3d4d93de2" } } $('.js-work-strip[data-work-id=8897684]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8897684,"title":"Performing Tafsir (Exegesis) in Friday Sermons during South Africa’s Transition from Apartheid to Democracy","translated_title":"","metadata":{"abstract":"\r\nThe performance of the sermon, both at the Friday prayer and other times, seems to carry an intrinsic instability. It seems to perfectly fit Turner’s defini- tion of a performance that included both “compliance” and “deviation.” The sermon was meticulously choreographed, following the stipulations set out in Islamic jurisprudence. But its very performance, including its mode of deliv- ery, content and social impact was highly unstable, and could be seen as dis- ruptive. But deviations may also be approached as sources of creativity. Per- formances provided opportunity for new directions to be inaugurated, or slipped in within the framework of established traditions. And it is this crea- tivity that I would like to demonstrate in some sermons that I recorded in a small town in South Africa during the transition from apartheid to democracy. In this particular example, I show that the preaching was an exercise in crea- tive exegesis. Exegesis, or tafsIr, of the Qur’an has been a disciplined practice in elaborating the meaning of the Qur’an. I would like to show that a close exam- ination of the sermons in my study reveals a disruptive exegesis. The exegesis in these sermons was not radical in any sense of the term, but departed from standard practices and theologies of the meaning of the Qur’an, its texts and its politics. Exegetical creativity was expressed and produced through creative translations, literary and sound techniques, and political commentary.\r\n"},"translated_abstract":"\r\nThe performance of the sermon, both at the Friday prayer and other times, seems to carry an intrinsic instability. It seems to perfectly fit Turner’s defini- tion of a performance that included both “compliance” and “deviation.” The sermon was meticulously choreographed, following the stipulations set out in Islamic jurisprudence. But its very performance, including its mode of deliv- ery, content and social impact was highly unstable, and could be seen as dis- ruptive. But deviations may also be approached as sources of creativity. Per- formances provided opportunity for new directions to be inaugurated, or slipped in within the framework of established traditions. And it is this crea- tivity that I would like to demonstrate in some sermons that I recorded in a small town in South Africa during the transition from apartheid to democracy. In this particular example, I show that the preaching was an exercise in crea- tive exegesis. Exegesis, or tafsIr, of the Qur’an has been a disciplined practice in elaborating the meaning of the Qur’an. I would like to show that a close exam- ination of the sermons in my study reveals a disruptive exegesis. The exegesis in these sermons was not radical in any sense of the term, but departed from standard practices and theologies of the meaning of the Qur’an, its texts and its politics. Exegetical creativity was expressed and produced through creative translations, literary and sound techniques, and political commentary.\r\n","internal_url":"https://www.academia.edu/8897684/Performing_Tafsir_Exegesis_in_Friday_Sermons_during_South_Africa_s_Transition_from_Apartheid_to_Democracy","translated_internal_url":"","created_at":"2014-10-21T17:54:35.614-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[{"id":35879152,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/35879152/thumbnails/1.jpg","file_name":"Performing_Khutbah_in_SA_from_apartheid_to_Democracy.pdf","download_url":"https://www.academia.edu/attachments/35879152/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Performing_Tafsir_Exegesis_in_Friday_Ser.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/35879152/Performing_Khutbah_in_SA_from_apartheid_to_Democracy-libre.pdf?1418112939=\u0026response-content-disposition=attachment%3B+filename%3DPerforming_Tafsir_Exegesis_in_Friday_Ser.pdf\u0026Expires=1733262896\u0026Signature=NsOOEHTI8V3ytGBzUdB-8lrRP9ZvXADcm3Klsiwb5GWYgEnAIgoYaD-snHtOgE0ER7mekbFyAcpdjusnYL5ufBCwpuP1hRIw53XDPzsEW2SoJjUS9RL6pqXbR~zmGGyOncTlnk9Xd9dYOg8D1c4Q4cJv8fWHgJ4enCcrVYOIg43m2fEnurKt5ke5xgyIk99skskw-7jyWLbbBySQoG3JJRG0ckZsQK8lS6uG1Jfu~TdeR4qaUjEkMOE5EljTJT0vunzuiQn213ZLXKNeF-XjbYfjHMwEd1vzUTAGEdgdteUtRPL1iE0klBJ196sCRmy1ErbzXLBaxUXPYijBqHAR-w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Performing_Tafsir_Exegesis_in_Friday_Sermons_during_South_Africa_s_Transition_from_Apartheid_to_Democracy","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":35879152,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/35879152/thumbnails/1.jpg","file_name":"Performing_Khutbah_in_SA_from_apartheid_to_Democracy.pdf","download_url":"https://www.academia.edu/attachments/35879152/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Performing_Tafsir_Exegesis_in_Friday_Ser.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/35879152/Performing_Khutbah_in_SA_from_apartheid_to_Democracy-libre.pdf?1418112939=\u0026response-content-disposition=attachment%3B+filename%3DPerforming_Tafsir_Exegesis_in_Friday_Ser.pdf\u0026Expires=1733262896\u0026Signature=NsOOEHTI8V3ytGBzUdB-8lrRP9ZvXADcm3Klsiwb5GWYgEnAIgoYaD-snHtOgE0ER7mekbFyAcpdjusnYL5ufBCwpuP1hRIw53XDPzsEW2SoJjUS9RL6pqXbR~zmGGyOncTlnk9Xd9dYOg8D1c4Q4cJv8fWHgJ4enCcrVYOIg43m2fEnurKt5ke5xgyIk99skskw-7jyWLbbBySQoG3JJRG0ckZsQK8lS6uG1Jfu~TdeR4qaUjEkMOE5EljTJT0vunzuiQn213ZLXKNeF-XjbYfjHMwEd1vzUTAGEdgdteUtRPL1iE0klBJ196sCRmy1ErbzXLBaxUXPYijBqHAR-w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2337,"name":"Performance Studies","url":"https://www.academia.edu/Documents/in/Performance_Studies"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":60851,"name":"Victor Turner","url":"https://www.academia.edu/Documents/in/Victor_Turner"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8161933"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8161933/The_Public_between_Habermas_and_al_Mawardi_Approaching_Public_Debates_in_modern_Muslim_societies"><img alt="Research paper thumbnail of The Public between Habermas and al-Mawardi: Approaching Public Debates in modern Muslim societies" class="work-thumbnail" src="https://attachments.academia-assets.com/34598943/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8161933/The_Public_between_Habermas_and_al_Mawardi_Approaching_Public_Debates_in_modern_Muslim_societies">The Public between Habermas and al-Mawardi: Approaching Public Debates in modern Muslim societies</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The possibility of a new politics, perhaps a democratic politics, is the sub-text of studies on I...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The possibility of a new politics, perhaps a democratic politics, is the sub-text of studies on Islam in the public sphere in general. Against a wide-spread Islamophobia that dominated many public debates in the West,  studies have been at pains to suggest that the public spheres in Muslim societies are diverse in their invocations of Islam, and hold promise for new developments.  Some dissenting voices in this debate have emphasized the religious values promoted within Public Islam, or Public Islam’s global discourse that was insulated from the secular, democratic forms of public sphere debates. Ismail {Ismail, 2007, #80568} proposed that public life is always political, but divided between public and counter-public manifestations. Going further, Hirschkind has written of Islamic counter-publics in Egypt where conformity to religious values and ideals left little room for the deliberation of common values and the common good for the national public {Hirschkind, 2001, #14591}. In a different vein, Bowen has pointed to a global Islamic discourse that dominates Public debates among Muslims, allowing little room for the intrusion of local values, including democratic and liberal values, in Muslim publics {Bowen, 2003, #482}. Both these arguments have raised important critical questions about a hasty judgment on the convergence of Public Islam and a democratic public sphere in any given context. <br />Nevertheless, the impact of inner Islamic debates on morality, culture and tradition are yet to be considered. Hirschkind notes the continuity of the public discourse of da’wah but draws his materials mainly from the movement of the Muslim Brothers. Salvatore and Eickelman pointed to pre-modern formations of public life. They stressed the continuity of public discourses in the “shared standards of anticipation” in both pre-modern and modern contexts {Salvatore and Eickelman, 2002, #92248@95}. But they do not discuss the nature and impact of pre-modern “standards of anticipation.” <br /> <br />In this paper, I argue that some of the debates in classical Islamic law on the public might shed light on aspects of public life that elude a Habermasian framework. In particular, I focus on al-Mawardi’s reflections on religion, law and rights to suggest a more nuanced approach to the public in contemporary Muslim societies. Al-Mawardi helps us to understand the limitations and opportunities in public debates within a religious framework.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="36291984a40dbf9dfde161914932543e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34598943,"asset_id":8161933,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34598943/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8161933"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8161933"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8161933; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8161933]").text(description); $(".js-view-count[data-work-id=8161933]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8161933; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8161933']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8161933, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "36291984a40dbf9dfde161914932543e" } } $('.js-work-strip[data-work-id=8161933]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8161933,"title":"The Public between Habermas and al-Mawardi: Approaching Public Debates in modern Muslim societies","translated_title":"","metadata":{"abstract":"The possibility of a new politics, perhaps a democratic politics, is the sub-text of studies on Islam in the public sphere in general. Against a wide-spread Islamophobia that dominated many public debates in the West, studies have been at pains to suggest that the public spheres in Muslim societies are diverse in their invocations of Islam, and hold promise for new developments. Some dissenting voices in this debate have emphasized the religious values promoted within Public Islam, or Public Islam’s global discourse that was insulated from the secular, democratic forms of public sphere debates. Ismail {Ismail, 2007, #80568} proposed that public life is always political, but divided between public and counter-public manifestations. Going further, Hirschkind has written of Islamic counter-publics in Egypt where conformity to religious values and ideals left little room for the deliberation of common values and the common good for the national public {Hirschkind, 2001, #14591}. In a different vein, Bowen has pointed to a global Islamic discourse that dominates Public debates among Muslims, allowing little room for the intrusion of local values, including democratic and liberal values, in Muslim publics {Bowen, 2003, #482}. Both these arguments have raised important critical questions about a hasty judgment on the convergence of Public Islam and a democratic public sphere in any given context. \r\nNevertheless, the impact of inner Islamic debates on morality, culture and tradition are yet to be considered. Hirschkind notes the continuity of the public discourse of da’wah but draws his materials mainly from the movement of the Muslim Brothers. Salvatore and Eickelman pointed to pre-modern formations of public life. They stressed the continuity of public discourses in the “shared standards of anticipation” in both pre-modern and modern contexts {Salvatore and Eickelman, 2002, #92248@95}. But they do not discuss the nature and impact of pre-modern “standards of anticipation.” \r\n \r\nIn this paper, I argue that some of the debates in classical Islamic law on the public might shed light on aspects of public life that elude a Habermasian framework. In particular, I focus on al-Mawardi’s reflections on religion, law and rights to suggest a more nuanced approach to the public in contemporary Muslim societies. Al-Mawardi helps us to understand the limitations and opportunities in public debates within a religious framework.\r\n","event_date":{"day":1,"month":4,"year":2014,"errors":{}},"ai_title_tag":"Public Debates in Muslim Societies: Habermas vs. al-Mawardi","organization":"Stanford University, 2014 Abbasi Program Conference"},"translated_abstract":"The possibility of a new politics, perhaps a democratic politics, is the sub-text of studies on Islam in the public sphere in general. Against a wide-spread Islamophobia that dominated many public debates in the West, studies have been at pains to suggest that the public spheres in Muslim societies are diverse in their invocations of Islam, and hold promise for new developments. Some dissenting voices in this debate have emphasized the religious values promoted within Public Islam, or Public Islam’s global discourse that was insulated from the secular, democratic forms of public sphere debates. Ismail {Ismail, 2007, #80568} proposed that public life is always political, but divided between public and counter-public manifestations. Going further, Hirschkind has written of Islamic counter-publics in Egypt where conformity to religious values and ideals left little room for the deliberation of common values and the common good for the national public {Hirschkind, 2001, #14591}. In a different vein, Bowen has pointed to a global Islamic discourse that dominates Public debates among Muslims, allowing little room for the intrusion of local values, including democratic and liberal values, in Muslim publics {Bowen, 2003, #482}. Both these arguments have raised important critical questions about a hasty judgment on the convergence of Public Islam and a democratic public sphere in any given context. \r\nNevertheless, the impact of inner Islamic debates on morality, culture and tradition are yet to be considered. Hirschkind notes the continuity of the public discourse of da’wah but draws his materials mainly from the movement of the Muslim Brothers. Salvatore and Eickelman pointed to pre-modern formations of public life. They stressed the continuity of public discourses in the “shared standards of anticipation” in both pre-modern and modern contexts {Salvatore and Eickelman, 2002, #92248@95}. But they do not discuss the nature and impact of pre-modern “standards of anticipation.” \r\n \r\nIn this paper, I argue that some of the debates in classical Islamic law on the public might shed light on aspects of public life that elude a Habermasian framework. In particular, I focus on al-Mawardi’s reflections on religion, law and rights to suggest a more nuanced approach to the public in contemporary Muslim societies. Al-Mawardi helps us to understand the limitations and opportunities in public debates within a religious framework.\r\n","internal_url":"https://www.academia.edu/8161933/The_Public_between_Habermas_and_al_Mawardi_Approaching_Public_Debates_in_modern_Muslim_societies","translated_internal_url":"","created_at":"2014-09-01T17:28:36.770-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[{"id":34598943,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34598943/thumbnails/1.jpg","file_name":"The_Public_between_Habermas_and_al-Mawardi.pdf","download_url":"https://www.academia.edu/attachments/34598943/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Public_between_Habermas_and_al_Mawar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34598943/The_Public_between_Habermas_and_al-Mawardi-libre.pdf?1409619909=\u0026response-content-disposition=attachment%3B+filename%3DThe_Public_between_Habermas_and_al_Mawar.pdf\u0026Expires=1733262896\u0026Signature=N85Szk0VeLzHzUHV~Xqv0j3dG7MKtQbVg1eWrPqf4hWPTs7UPpEXyQetYT9yk~0ELAmA3EN5rpDiNgiWKAWdvJvXsRm73hBYy6uMKzsU~kQPV3zs49ENEz73hWMCWa3syfpPdnBh1fKK8ygcRu8M8lPHp3cZSxZsvQzbsc5Mtc8KqIlRtz7dKbqA51Lmo5ysvwvA8X1N-2-eD2XwHoStIkF1dFvJyVBJTvQaCzK72ZBz0UFXyP5UjtoX~COp1O1mfSXaGAJt9Gswzf5YZG6UpcpRq9vPDUjbxCd06eTtmcgBOdc1UHoAFDjq6s7xsy3QgwoO5Cevx-ZeT~atVK1zow__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Public_between_Habermas_and_al_Mawardi_Approaching_Public_Debates_in_modern_Muslim_societies","translated_slug":"","page_count":8,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":34598943,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34598943/thumbnails/1.jpg","file_name":"The_Public_between_Habermas_and_al-Mawardi.pdf","download_url":"https://www.academia.edu/attachments/34598943/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Public_between_Habermas_and_al_Mawar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34598943/The_Public_between_Habermas_and_al-Mawardi-libre.pdf?1409619909=\u0026response-content-disposition=attachment%3B+filename%3DThe_Public_between_Habermas_and_al_Mawar.pdf\u0026Expires=1733262896\u0026Signature=N85Szk0VeLzHzUHV~Xqv0j3dG7MKtQbVg1eWrPqf4hWPTs7UPpEXyQetYT9yk~0ELAmA3EN5rpDiNgiWKAWdvJvXsRm73hBYy6uMKzsU~kQPV3zs49ENEz73hWMCWa3syfpPdnBh1fKK8ygcRu8M8lPHp3cZSxZsvQzbsc5Mtc8KqIlRtz7dKbqA51Lmo5ysvwvA8X1N-2-eD2XwHoStIkF1dFvJyVBJTvQaCzK72ZBz0UFXyP5UjtoX~COp1O1mfSXaGAJt9Gswzf5YZG6UpcpRq9vPDUjbxCd06eTtmcgBOdc1UHoAFDjq6s7xsy3QgwoO5Cevx-ZeT~atVK1zow__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14648,"name":"Islamic Ethics","url":"https://www.academia.edu/Documents/in/Islamic_Ethics"},{"id":47630,"name":"Debates on public space and public life, urban design theory, urban culture and history","url":"https://www.academia.edu/Documents/in/Debates_on_public_space_and_public_life_urban_design_theory_urban_culture_and_history"},{"id":122848,"name":"Islam in the Public Sphere","url":"https://www.academia.edu/Documents/in/Islam_in_the_Public_Sphere"},{"id":142152,"name":"Religion and Public Life","url":"https://www.academia.edu/Documents/in/Religion_and_Public_Life"},{"id":430004,"name":"Habermas public sphere","url":"https://www.academia.edu/Documents/in/Habermas_public_sphere"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8151358"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8151358/Islam_and_Human_Rights_and_the_Politics_of_Public_Religion"><img alt="Research paper thumbnail of Islam and Human Rights and the Politics of Public Religion" class="work-thumbnail" src="https://attachments.academia-assets.com/34590534/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8151358/Islam_and_Human_Rights_and_the_Politics_of_Public_Religion">Islam and Human Rights and the Politics of Public Religion</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">There is much debate on the appropriate role of religion in the public sphere. Religion is regula...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">There is much debate on the appropriate role of religion in the public sphere. Religion is regularly courted for moral direction, but also castigated for its excesses. In this paper I bring together a neglected insight of Habermas on public religion, and Wittgenstein’s approach to ethics. My contention is that religion in the public sphere is poised between identity-making (representation) and ethical choices. Muslim publics are deeply commitment to ensure that Islam maintains and promotes its publicness in one form or another. At the same, the idea of human rights for all challenges them to rethink ethical action on a daily basis. Wittgenstein’s deliberation on ethics offers a good perspective on thinking about the practices of religion beyond its representative publicness. In this perspective, the interface between human rights and religion will not be negotiated through mutual representations, but through ethical engagement within and between plural life forms.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="58460eca153055546410947671e1c7d9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34590534,"asset_id":8151358,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34590534/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8151358"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8151358"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8151358; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8151358]").text(description); $(".js-view-count[data-work-id=8151358]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8151358; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8151358']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8151358, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "58460eca153055546410947671e1c7d9" } } $('.js-work-strip[data-work-id=8151358]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8151358,"title":"Islam and Human Rights and the Politics of Public Religion","translated_title":"","metadata":{"abstract":"There is much debate on the appropriate role of religion in the public sphere. 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"},"translated_abstract":"There is much debate on the appropriate role of religion in the public sphere. Religion is regularly courted for moral direction, but also castigated for its excesses. In this paper I bring together a neglected insight of Habermas on public religion, and Wittgenstein’s approach to ethics. My contention is that religion in the public sphere is poised between identity-making (representation) and ethical choices. Muslim publics are deeply commitment to ensure that Islam maintains and promotes its publicness in one form or another. At the same, the idea of human rights for all challenges them to rethink ethical action on a daily basis. Wittgenstein’s deliberation on ethics offers a good perspective on thinking about the practices of religion beyond its representative publicness. In this perspective, the interface between human rights and religion will not be negotiated through mutual representations, but through ethical engagement within and between plural life forms. 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Wittgenstein, Rule-following, and the Normativity of Meaning)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Language_esp._Wittgenstein_Rule-following_and_the_Normativity_of_Meaning_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1895802"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1895802/Back_to_the_Beginnings_Islamic_Resurgence_Renewal_Revival_and_the_Comparative_Study_of_Religions"><img alt="Research paper thumbnail of Back to the Beginnings: Islamic Resurgence/Renewal/Revival and the Comparative Study of Religions" class="work-thumbnail" src="https://attachments.academia-assets.com/26964538/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1895802/Back_to_the_Beginnings_Islamic_Resurgence_Renewal_Revival_and_the_Comparative_Study_of_Religions">Back to the Beginnings: Islamic Resurgence/Renewal/Revival and the Comparative Study of Religions</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The revival and return of religion in the last two or three decades has posed a challenge to the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The revival and return of religion in the last two or three decades has posed a challenge to the study of religions. Some stress the continuity of these religions from the past, while others to the reconstruction and re-invention of these post-modern religious traditions. In my presentation, I examine approaches to the renewal of Islam in the 20th century. In particular, I ask how the comparative study of religions may contribute to the study of a familiar trope involving origins and beginnings in the history of Islam. Returning to the teaching of the Prophet Muhammad and his close companions is the professed inspiration and motivation for a diverse range of movements in Muslim societies.  These range from fundamentalist political movements to modernist intellectuals, with Sufi orders and social movements in between. Despite their diversity and divergence, these individuals and groups claim to return to the original teachings of Islam in the past. In this presentation, I present current debates on such renewal movements from the perspectives of the social sciences. I then consider the opportunities of approaching Islamic renewal from the perspective of the history of religions. In particular, I examine and develop an etic term, mujaddid, for a deeper study of Islamic renewal/resurgence/revival. Does it provide a window to the phenomenology of renewal movements in the history of Islam? Can tajdid capture both the diversity and identity of these diverse movements? How can the study of origins and beginnings within a religious tradition make a contribution to the study of religions in general?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="26ea45962abc7fccd1d1e132bd6b2c63" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":26964538,"asset_id":1895802,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/26964538/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1895802"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1895802"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1895802; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1895802]").text(description); $(".js-view-count[data-work-id=1895802]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1895802; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1895802']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1895802, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "26ea45962abc7fccd1d1e132bd6b2c63" } } $('.js-work-strip[data-work-id=1895802]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1895802,"title":"Back to the Beginnings: Islamic Resurgence/Renewal/Revival and the Comparative Study of Religions","translated_title":"","metadata":{"abstract":"The revival and return of religion in the last two or three decades has posed a challenge to the study of religions. 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I then consider the opportunities of approaching Islamic renewal from the perspective of the history of religions. In particular, I examine and develop an etic term, mujaddid, for a deeper study of Islamic renewal/resurgence/revival. Does it provide a window to the phenomenology of renewal movements in the history of Islam? Can tajdid capture both the diversity and identity of these diverse movements? How can the study of origins and beginnings within a religious tradition make a contribution to the study of religions in general? ","more_info":"Keynote Talk at Conference","organization":"European Association for he Study of Religions"},"translated_abstract":"The revival and return of religion in the last two or three decades has posed a challenge to the study of religions. Some stress the continuity of these religions from the past, while others to the reconstruction and re-invention of these post-modern religious traditions. 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In particular, I examine and develop an etic term, mujaddid, for a deeper study of Islamic renewal/resurgence/revival. Does it provide a window to the phenomenology of renewal movements in the history of Islam? Can tajdid capture both the diversity and identity of these diverse movements? How can the study of origins and beginnings within a religious tradition make a contribution to the study of religions in general? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1676299"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1676299/Taking_Religion_Seriously_Finding_a_Place_for_Islam_in_the_History_of_Religions"><img alt="Research paper thumbnail of Taking Religion Seriously: Finding a Place for Islam in the History of Religions" class="work-thumbnail" src="https://attachments.academia-assets.com/31587972/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1676299/Taking_Religion_Seriously_Finding_a_Place_for_Islam_in_the_History_of_Religions">Taking Religion Seriously: Finding a Place for Islam in the History of Religions</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"In this paper, I review the study of Islam within the history of religions following its key ent...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"In this paper, I review the study of Islam within the history of religions following its key entanglements towards becoming a discipline or what some would rather call a field of study. The presentation offers a synopsis of reflections by scholars who have critically examined the appropriateness of applying categories from the History of Religions to the study of Islam. Their reflections tracked some of the critical concerns and insights developed in the discipline. For the purpose of this presentation, I have identified a number of such scholars from Ismail al Faruqi who wrote a two-part essay in 1965 to Carl Ernst and Richard Martin whose edited book was published in 2010. In addition to these methodological essays, I will also turn occasionally to seminal works that have made an important contribution to thinking about Islam in the history of religions. These studies together provide perspective on the possibilities and limitations of focussing on religion in the study of Islam. <br />I suggest three important theoretical moments in the study of Islam as it located itself within the history of religion: grappling with a phenomenological study of Islam; Islam in context; and Islam as discourse. Whilst each was very different, the questions raised were remarkable similar: the question of the place and voice of Muslims, the appropriateness of categories and the meaning of Islam. This latter naturally began with phenomenology and focussed on particularly religious experiences, but has since developed into a broader array of social processes and human conditions. 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Exampels presented on strategies u...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An introduction to gendered readings of the Qur'an and sunnah. Exampels presented on strategies used in Mernissi and Wadud. The talk then related these strategies to how the Qur'an has been interpreted and experiences by Muslims. First, how experiences were related to sensory perception of listerning and reading the Qur'an. Secondly, a hint on how the Qur'an was then read through its language (tafsir), in the presence of the Divine (ladunni and ta'wil). <br /><br />How does modern heremeneutics (gender or otherwise) relate to both experience and exposition?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a8f2a74fb40e358ecf768d42a1f16245" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":1860470,"asset_id":1676148,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/1860470/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1676148"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1676148"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1676148; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1676148]").text(description); $(".js-view-count[data-work-id=1676148]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1676148; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1676148']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1676148, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a8f2a74fb40e358ecf768d42a1f16245" } } $('.js-work-strip[data-work-id=1676148]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1676148,"title":"Interpretations of Qur'an and Sunnah: Gender Impacts and Effects","translated_title":"","metadata":{"abstract":"An introduction to gendered readings of the Qur'an and sunnah. 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This epistemology of belief and unbelief is closely connected to an aesthetics of clarity and unambiguity in the Qur'an. In this essay, I explore a lesser-appreciated aesthetic of belief and unbelief in the Qur'an that is more opaque. Here, aesthetics obscures truth and morality through beautification (z-y-n). Verses of the Qur'an on beautification (tazyīn) and beauty (zīnah) suggest that the sensory experience of the world does not necessary lead to clarity, truth and belief. Exploring on these verses, the essay proposes there is an unstable aesthetics of belief and unbelief in the Qur'an. It argues that beautification often threatens and destabilizes disbelief which in turn contributes to the fragility of belief and commitment to truth as well. This aesthetic style leads to a measure of understanding, perhaps also empathy, towards the other. The article makes a case for a closer study of aesthetic styles in religious texts that are more complex than they appear at first sight.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9266d4ccd582c05712acd87c8d70cc22" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68960821,"asset_id":51115638,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68960821/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51115638"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51115638"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51115638; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51115638]").text(description); $(".js-view-count[data-work-id=51115638]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51115638; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51115638']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 51115638, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9266d4ccd582c05712acd87c8d70cc22" } } $('.js-work-strip[data-work-id=51115638]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51115638,"title":"The Ethics and Aesthetics of Belief and Unbelief in the Qur'an","translated_title":"","metadata":{"abstract":"In a well-known and obvious way, the Qur'an presents itself as \"a clarifying book (al-kitāb al-mubīn)\" whose verses are signs (āyāt) pointing unambiguously to truth, falsehood, belief and unbelief. 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The article makes a case for a closer study of aesthetic styles in religious texts that are more complex than they appear at first sight.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}}},"translated_abstract":"In a well-known and obvious way, the Qur'an presents itself as \"a clarifying book (al-kitāb al-mubīn)\" whose verses are signs (āyāt) pointing unambiguously to truth, falsehood, belief and unbelief. This epistemology of belief and unbelief is closely connected to an aesthetics of clarity and unambiguity in the Qur'an. In this essay, I explore a lesser-appreciated aesthetic of belief and unbelief in the Qur'an that is more opaque. Here, aesthetics obscures truth and morality through beautification (z-y-n). Verses of the Qur'an on beautification (tazyīn) and beauty (zīnah) suggest that the sensory experience of the world does not necessary lead to clarity, truth and belief. Exploring on these verses, the essay proposes there is an unstable aesthetics of belief and unbelief in the Qur'an. It argues that beautification often threatens and destabilizes disbelief which in turn contributes to the fragility of belief and commitment to truth as well. This aesthetic style leads to a measure of understanding, perhaps also empathy, towards the other. The article makes a case for a closer study of aesthetic styles in religious texts that are more complex than they appear at first sight.","internal_url":"https://www.academia.edu/51115638/The_Ethics_and_Aesthetics_of_Belief_and_Unbelief_in_the_Quran","translated_internal_url":"","created_at":"2021-08-31T01:55:24.124-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":68960821,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68960821/thumbnails/1.jpg","file_name":"The_Aesthetics_of_Belief_and_Unbelief.pdf","download_url":"https://www.academia.edu/attachments/68960821/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Ethics_and_Aesthetics_of_Belief_and.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68960821/The_Aesthetics_of_Belief_and_Unbelief-libre.pdf?1630401927=\u0026response-content-disposition=attachment%3B+filename%3DThe_Ethics_and_Aesthetics_of_Belief_and.pdf\u0026Expires=1733262896\u0026Signature=JEumQlEmQp2npNzSjZh9Po53SD-iKw3pGCLH4S4-S4ltIxJrepmEwkb8RKoex5264AvgvLFXj7sLaFSFE4Vf4YlUgQcQB-nw~RFm0JPlwH8UjjU-7iN1akdMX6iEDNd35hHGNUWozcazJ9u~oVuPGC3eidPV8BU9F9GXrlGVSbI9L8RyqwmWd26ZFnnPhDh0Sb~Zc2zmy1PeKK6P5s9j6328JXQ7neY~3r10srl6VZnEwStlc5slNQzuhy9S3dpPmvrrvniaIli~~zW5b3BoGa4penwbCpWyvM-isOa2ZolMPGJQoSHgktas8NAQvRy-AQGw7Murl4e1sn4XWv-cjw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Ethics_and_Aesthetics_of_Belief_and_Unbelief_in_the_Quran","translated_slug":"","page_count":29,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":68960821,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68960821/thumbnails/1.jpg","file_name":"The_Aesthetics_of_Belief_and_Unbelief.pdf","download_url":"https://www.academia.edu/attachments/68960821/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Ethics_and_Aesthetics_of_Belief_and.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68960821/The_Aesthetics_of_Belief_and_Unbelief-libre.pdf?1630401927=\u0026response-content-disposition=attachment%3B+filename%3DThe_Ethics_and_Aesthetics_of_Belief_and.pdf\u0026Expires=1733262896\u0026Signature=JEumQlEmQp2npNzSjZh9Po53SD-iKw3pGCLH4S4-S4ltIxJrepmEwkb8RKoex5264AvgvLFXj7sLaFSFE4Vf4YlUgQcQB-nw~RFm0JPlwH8UjjU-7iN1akdMX6iEDNd35hHGNUWozcazJ9u~oVuPGC3eidPV8BU9F9GXrlGVSbI9L8RyqwmWd26ZFnnPhDh0Sb~Zc2zmy1PeKK6P5s9j6328JXQ7neY~3r10srl6VZnEwStlc5slNQzuhy9S3dpPmvrrvniaIli~~zW5b3BoGa4penwbCpWyvM-isOa2ZolMPGJQoSHgktas8NAQvRy-AQGw7Murl4e1sn4XWv-cjw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2986,"name":"Material culture of religion","url":"https://www.academia.edu/Documents/in/Material_culture_of_religion"},{"id":18017,"name":"Ethics and Religion","url":"https://www.academia.edu/Documents/in/Ethics_and_Religion"},{"id":25930,"name":"Tafsir","url":"https://www.academia.edu/Documents/in/Tafsir"},{"id":61201,"name":"Qur'anic Hermeneutics","url":"https://www.academia.edu/Documents/in/Quranic_Hermeneutics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="47741107"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/47741107/Religion_after_Critique_Decolonial_Strategies_for_the_Study_of_Religion_s"><img alt="Research paper thumbnail of Religion after Critique: Decolonial Strategies for the Study of Religion(s" class="work-thumbnail" src="https://attachments.academia-assets.com/66684981/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/47741107/Religion_after_Critique_Decolonial_Strategies_for_the_Study_of_Religion_s">Religion after Critique: Decolonial Strategies for the Study of Religion(s</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The study of religion has gone through an extensive period of critical self-reflection with regar...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The study of religion has gone through an extensive period of critical self-reflection with regard to its subject, the terms used for analysis, its place in the academy, and its socio-political effects. Through critical and post-colonial deliberations, religion and its terms have been shown to be created for the field and/or implicated in the political projects of colonial modernity. This essay asks how the study of religion may continue after this critique. Rather than looking for an alternative term or set of terms, this essay offers a perspective on religion(s) from a decolonial perspective. It begins by emphasizing the difference between critical postmodernist and postcolonial critiques. Then, using a decolonial lens, it offers a close reading of the postcolonial work of David Chidester, Talal Asad and Charles Long. The reading offers their work as an archive for future religious studies. It points to two dimensions in their postcolonial study of religions. The first is a critique of the discipline of religion that puts colonial modernity in the centre of analysis, while the second suggests ways of studying religion after critique. Using their work, the essay points to the recognition of religion(s) beyond modernity, and for the recognition of self-reflexivity and critique within religious traditions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a36df8e01bc0f50286f589095d933b29" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66684981,"asset_id":47741107,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66684981/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="47741107"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="47741107"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47741107; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47741107]").text(description); $(".js-view-count[data-work-id=47741107]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47741107; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='47741107']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 47741107, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a36df8e01bc0f50286f589095d933b29" } } $('.js-work-strip[data-work-id=47741107]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":47741107,"title":"Religion after Critique: Decolonial Strategies for the Study of Religion(s","translated_title":"","metadata":{"abstract":"The study of religion has gone through an extensive period of critical self-reflection with regard to its subject, the terms used for analysis, its place in the academy, and its socio-political effects. 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Using their work, the essay points to the recognition of religion(s) beyond modernity, and for the recognition of self-reflexivity and critique within religious traditions.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}}},"translated_abstract":"The study of religion has gone through an extensive period of critical self-reflection with regard to its subject, the terms used for analysis, its place in the academy, and its socio-political effects. Through critical and post-colonial deliberations, religion and its terms have been shown to be created for the field and/or implicated in the political projects of colonial modernity. This essay asks how the study of religion may continue after this critique. Rather than looking for an alternative term or set of terms, this essay offers a perspective on religion(s) from a decolonial perspective. It begins by emphasizing the difference between critical postmodernist and postcolonial critiques. Then, using a decolonial lens, it offers a close reading of the postcolonial work of David Chidester, Talal Asad and Charles Long. The reading offers their work as an archive for future religious studies. It points to two dimensions in their postcolonial study of religions. The first is a critique of the discipline of religion that puts colonial modernity in the centre of analysis, while the second suggests ways of studying religion after critique. Using their work, the essay points to the recognition of religion(s) beyond modernity, and for the recognition of self-reflexivity and critique within religious traditions.","internal_url":"https://www.academia.edu/47741107/Religion_after_Critique_Decolonial_Strategies_for_the_Study_of_Religion_s","translated_internal_url":"","created_at":"2021-04-26T01:39:20.892-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":241149,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":66684981,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66684981/thumbnails/1.jpg","file_name":"Religion_after_Critique_Tayob_Delhi_Draft.pdf","download_url":"https://www.academia.edu/attachments/66684981/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Religion_after_Critique_Decolonial_Strat.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66684981/Religion_after_Critique_Tayob_Delhi_Draft-libre.pdf?1619426657=\u0026response-content-disposition=attachment%3B+filename%3DReligion_after_Critique_Decolonial_Strat.pdf\u0026Expires=1733262897\u0026Signature=BB8IHuswH2OfxKP-7rssHecJEXqDj6-sbXqzqgxX9ef7SFg16XXn3jrdNlde3v89kvBM~bhWFv8O-ijc03aws-~Daie2k7kBs3txMlp1rb29walV2I1ZY08Do5ZkxPVlrFmpLMTHU1rlg3BO3EUnuGLGvWqj39B8SM-e-hVA8mC3beV~o9uKrs2C3nvK5dJTrC6hGxB3s8hHYRIbRh-AQDon2f02-kbynLJyVOOE9JeibptR45K02z-7dRLoLqT~61KqKAXnlZbGlWF5vtVEGFiHja1PzUw34XD~Hl6N6xSO9i8MAJ56~jH0khgq7TW7yVVXuaaIrdl9~iYc0cQcvA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Religion_after_Critique_Decolonial_Strategies_for_the_Study_of_Religion_s","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":241149,"first_name":"Abdulkader","middle_initials":null,"last_name":"Tayob","page_name":"AbdulkaderTayob","domain_name":"uct","created_at":"2010-08-31T15:48:56.878-07:00","display_name":"Abdulkader Tayob","url":"https://uct.academia.edu/AbdulkaderTayob"},"attachments":[{"id":66684981,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66684981/thumbnails/1.jpg","file_name":"Religion_after_Critique_Tayob_Delhi_Draft.pdf","download_url":"https://www.academia.edu/attachments/66684981/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Religion_after_Critique_Decolonial_Strat.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66684981/Religion_after_Critique_Tayob_Delhi_Draft-libre.pdf?1619426657=\u0026response-content-disposition=attachment%3B+filename%3DReligion_after_Critique_Decolonial_Strat.pdf\u0026Expires=1733262897\u0026Signature=BB8IHuswH2OfxKP-7rssHecJEXqDj6-sbXqzqgxX9ef7SFg16XXn3jrdNlde3v89kvBM~bhWFv8O-ijc03aws-~Daie2k7kBs3txMlp1rb29walV2I1ZY08Do5ZkxPVlrFmpLMTHU1rlg3BO3EUnuGLGvWqj39B8SM-e-hVA8mC3beV~o9uKrs2C3nvK5dJTrC6hGxB3s8hHYRIbRh-AQDon2f02-kbynLJyVOOE9JeibptR45K02z-7dRLoLqT~61KqKAXnlZbGlWF5vtVEGFiHja1PzUw34XD~Hl6N6xSO9i8MAJ56~jH0khgq7TW7yVVXuaaIrdl9~iYc0cQcvA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7833,"name":"Study of Religions","url":"https://www.academia.edu/Documents/in/Study_of_Religions"},{"id":14578,"name":"Method and Theory in the Study of Religion","url":"https://www.academia.edu/Documents/in/Method_and_Theory_in_the_Study_of_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31250283"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31250283/_Sermons_as_Practical_and_Linguistic_Performances_Insights_from_Theory_and_History"><img alt="Research paper thumbnail of #Sermons as Practical and Linguistic #Performances: Insights from Theory and History" class="work-thumbnail" src="https://attachments.academia-assets.com/51656397/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31250283/_Sermons_as_Practical_and_Linguistic_Performances_Insights_from_Theory_and_History">#Sermons as Practical and Linguistic #Performances: Insights from Theory and History</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, they are easily recognisable practices. They are delivered on particular days of the week, or when special occasions or needs arise. They are usually given in clearly defined places at clearly defined times. They are given by designated or recognized individuals, varying according to their respective religious traditions. On the other hand, sermons are speech performances that may and often do vary from one occasion to the next. While prone to a certain formalism, sermon speech acts are open to variation from time to time, and from preacher to preacher. To extend the possibilities offered by sermons for reflection and analysis, I explore some of the theoretical insights suggested for sermons in ritual studies and from the history of sermons within religious traditions. There is no consensus within ritual studies, but there are some useful ideas and suggestions that cover and extend the practices and speech acts that constitute sermons. More significantly, I found the longue durée of the sermon in the Abrahamic traditions of Judaism, Christianity and Islam to be more resourceful. The historical view of the sermon in comparable religious traditions brings forth enduring elements such as reading texts, employing rhetorics, producing effects (including affect), signifying and challenging authority, and marking time and space. More than the theoretical models for rituals from anthropology and religious, this historical perspective brings out the value of the practices and speech elements that constitute sermons.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="41be0846370beea928fcb5643748eca4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51656397,"asset_id":31250283,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51656397/download_file?st=MTczMzI2OTAxMiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31250283"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31250283"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31250283; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31250283]").text(description); $(".js-view-count[data-work-id=31250283]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31250283; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31250283']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31250283, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "41be0846370beea928fcb5643748eca4" } } $('.js-work-strip[data-work-id=31250283]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31250283,"title":"#Sermons as Practical and Linguistic #Performances: Insights from Theory and History","translated_title":"","metadata":{"abstract":"Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, they are easily recognisable practices. They are delivered on particular days of the week, or when special occasions or needs arise. They are usually given in clearly defined places at clearly defined times. They are given by designated or recognized individuals, varying according to their respective religious traditions. On the other hand, sermons are speech performances that may and often do vary from one occasion to the next. While prone to a certain formalism, sermon speech acts are open to variation from time to time, and from preacher to preacher. To extend the possibilities offered by sermons for reflection and analysis, I explore some of the theoretical insights suggested for sermons in ritual studies and from the history of sermons within religious traditions. There is no consensus within ritual studies, but there are some useful ideas and suggestions that cover and extend the practices and speech acts that constitute sermons. More significantly, I found the longue durée of the sermon in the Abrahamic traditions of Judaism, Christianity and Islam to be more resourceful. The historical view of the sermon in comparable religious traditions brings forth enduring elements such as reading texts, employing rhetorics, producing effects (including affect), signifying and challenging authority, and marking time and space. More than the theoretical models for rituals from anthropology and religious, this historical perspective brings out the value of the practices and speech elements that constitute sermons. "},"translated_abstract":"Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, they are easily recognisable practices. They are delivered on particular days of the week, or when special occasions or needs arise. They are usually given in clearly defined places at clearly defined times. They are given by designated or recognized individuals, varying according to their respective religious traditions. On the other hand, sermons are speech performances that may and often do vary from one occasion to the next. While prone to a certain formalism, sermon speech acts are open to variation from time to time, and from preacher to preacher. To extend the possibilities offered by sermons for reflection and analysis, I explore some of the theoretical insights suggested for sermons in ritual studies and from the history of sermons within religious traditions. There is no consensus within ritual studies, but there are some useful ideas and suggestions that cover and extend the practices and speech acts that constitute sermons. More significantly, I found the longue durée of the sermon in the Abrahamic traditions of Judaism, Christianity and Islam to be more resourceful. The historical view of the sermon in comparable religious traditions brings forth enduring elements such as reading texts, employing rhetorics, producing effects (including affect), signifying and challenging authority, and marking time and space. More than the theoretical models for rituals from anthropology and religious, this historical perspective brings out the value of the practices and speech elements that constitute sermons. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8653718" id="conferencepresentations"><div class="js-work-strip profile--work_container" data-work-id="37592487"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37592487/The_Politics_and_Pedagogy_of_Religion_Education_Policies_Syllabi_and_Future_Prospects"><img alt="Research paper thumbnail of The Politics and Pedagogy of Religion Education: Policies, Syllabi and Future Prospects" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37592487/The_Politics_and_Pedagogy_of_Religion_Education_Policies_Syllabi_and_Future_Prospects">The Politics and Pedagogy of Religion Education: Policies, Syllabi and Future Prospects</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The articles in this special issue emerged from a conference organised at the University of Cape ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The articles in this special issue emerged from a conference organised at the University of Cape Town in March 2018, through the generous support of the National Research Foundation of South Africa. The initial aim of the conference was to further develop the understanding of Religion Education (RE) in South Africa since it was promulgated in a policy published in 2003. RE has been introduced into the curriculum in two ways. In a general sense, the teaching about religion was integrated in compulsory subjects called Life Skills and Life Orientation. Here, learners were appropriately introduced to the diversity of religions in the country and the world. Secondly, a special subject was developed at the senior level called Religion Studies. This subject was an elective and devoted to the study of religions in history and contemporary societies, using the methods and theories developed in the modern study of religions. In recent years, more and more schools were offering this subject for senior learners in the most populous provinces in the country: Gauteng, KwaZulu-Natal and the Western Cape.<br />The conference was designed to bring together researchers in Southern Africa to discuss on what had been achieved so far, and how to further develop the subject. As a special feature of the conference, teachers and subject advisers were also invited to present their experiences of introducing the subject into schools. The conference and the papers assembled here demonstrate a model of partnership between teachers and researchers. But RE cannot be appreciated in South Africa without a good understanding of what other countries have done with the subject and the kind of opportunities and challenges that they were facing. It was decided to specifically invite researchers from countries in the South to promote a South – South discussion and dialogue on RE. But this discussion would not completely ignore developments in Europe and America, so the meeting was also open to some reflection on RE taking place there as well (Jackson et al., 2007). The conference and the proceedings are a testimony to a global discussion on RE, even though it does not lose its focus on the subject and its future in South Africa.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37592487"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37592487"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37592487; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37592487]").text(description); $(".js-view-count[data-work-id=37592487]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37592487; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37592487']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37592487, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=37592487]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37592487,"title":"The Politics and Pedagogy of Religion Education: Policies, Syllabi and Future Prospects","translated_title":"","metadata":{"abstract":"The articles in this special issue emerged from a conference organised at the University of Cape Town in March 2018, through the generous support of the National Research Foundation of South Africa. The initial aim of the conference was to further develop the understanding of Religion Education (RE) in South Africa since it was promulgated in a policy published in 2003. RE has been introduced into the curriculum in two ways. In a general sense, the teaching about religion was integrated in compulsory subjects called Life Skills and Life Orientation. Here, learners were appropriately introduced to the diversity of religions in the country and the world. Secondly, a special subject was developed at the senior level called Religion Studies. This subject was an elective and devoted to the study of religions in history and contemporary societies, using the methods and theories developed in the modern study of religions. 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But RE cannot be appreciated in South Africa without a good understanding of what other countries have done with the subject and the kind of opportunities and challenges that they were facing. It was decided to specifically invite researchers from countries in the South to promote a South – South discussion and dialogue on RE. But this discussion would not completely ignore developments in Europe and America, so the meeting was also open to some reflection on RE taking place there as well (Jackson et al., 2007). 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