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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="Ebrahim Moosa" 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/35329034/145414738/134947041/s200_ebrahim.moosa.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Ebrahim Moosa</h1><div class="affiliations-container fake-truncate js-profile-affiliations"></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="Ebrahim" data-follow-user-id="35329034" 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="35329034"><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">22</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">2</p></div></a><span><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></span></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35329034" href="https://www.academia.edu/Documents/in/Islamic_thought"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://independent.academia.edu/EbrahimMoosa","location":"/EbrahimMoosa","scheme":"https","host":"independent.academia.edu","port":null,"pathname":"/EbrahimMoosa","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Islamic thought"]}" data-trace="false" data-dom-id="Pill-react-component-c31c97c5-37b4-423c-83e2-af1302dd914a"></div> <div id="Pill-react-component-c31c97c5-37b4-423c-83e2-af1302dd914a"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35329034" href="https://www.academia.edu/Documents/in/Ghazali"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Ghazali"]}" data-trace="false" data-dom-id="Pill-react-component-fb51f0b7-bd7e-4a27-8f72-1429512e4631"></div> <div id="Pill-react-component-fb51f0b7-bd7e-4a27-8f72-1429512e4631"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35329034" href="https://www.academia.edu/Documents/in/Ibn_Arabi"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Ibn Arabi"]}" data-trace="false" data-dom-id="Pill-react-component-63d3686b-c6bf-4d1a-a0bd-c48692630569"></div> <div id="Pill-react-component-63d3686b-c6bf-4d1a-a0bd-c48692630569"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35329034" href="https://www.academia.edu/Documents/in/Alasdair_MacIntyre"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Alasdair MacIntyre"]}" data-trace="false" data-dom-id="Pill-react-component-5fabe4e5-a340-43de-97ed-a8f415e5d61a"></div> <div id="Pill-react-component-5fabe4e5-a340-43de-97ed-a8f415e5d61a"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35329034" href="https://www.academia.edu/Documents/in/Muslim_personal_law"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Muslim personal law"]}" data-trace="false" data-dom-id="Pill-react-component-eb4bed6b-4bb8-4ec4-bd82-a520cdb9be0d"></div> <div id="Pill-react-component-eb4bed6b-4bb8-4ec4-bd82-a520cdb9be0d"></div> </a></div></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="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 Ebrahim Moosa</h3></div><div class="js-work-strip profile--work_container" data-work-id="113698156"><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/113698156/Decolonizing_the_Politics_of_Love_A_Ghaz%C4%81lian_Genealogy_of_Love_in_Islam"><img alt="Research paper thumbnail of Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam" class="work-thumbnail" src="https://attachments.academia-assets.com/110593182/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/113698156/Decolonizing_the_Politics_of_Love_A_Ghaz%C4%81lian_Genealogy_of_Love_in_Islam">Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam</a></div><div class="wp-workCard_item"><span>Political Theologu</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> This article invites a consideration of more diverse conceptions of love. It proposes as a contr...</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 article invites a consideration of more diverse conceptions of love. It proposes as a contribution specific Islamic forms of love, especially those theorized by the medieval Muslim theologian, Abū Ḥāmid al-Ghazālī (d. 1111). The goal is to decolonize the concept of love from dominant Christocentric notions of agape and redemptive forms of love that shape interfaith dialogue. It argues why we need to explore and take account of different conceptions of love. Pope Benedict scandalized the Muslim world with his 2006 Regensberg lecture. The source for many of these misunderstandings is the equation of the ontotheology of love in a particular strand of Christianity with love in Islam. Historically, Islam's ontotheology is centered around incumbent mercy, whereas love is a product within a theological apparatus of experiential relationships of humans with each other as well as with the divine. The article elaborates why Ghazālī's phenomenology of love enriches our understanding of love. Foregrounding knowledge, perception, and obedience, Ghazālī offers a complex experiential conception of love within a Muslim theological ‘apparatus’ and matrix. Proposing that Christianity and Islam have love in common, as some have proposed, does not do justice to the rich, but very different conceptions of love in each tradition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1af70a1eb693db91007aa6acf3abcd05" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":110593182,"asset_id":113698156,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/110593182/download_file?st=MTczMjQ4MTM5MCw4LjIyMi4yMDguMTQ2&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="113698156"><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="113698156"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113698156; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113698156]").text(description); $(".js-view-count[data-work-id=113698156]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113698156; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113698156']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113698156, 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: "1af70a1eb693db91007aa6acf3abcd05" } } $('.js-work-strip[data-work-id=113698156]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113698156,"title":"Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam","translated_title":"","metadata":{"doi":"10.1080/1462317X.2024.2304442","abstract":"\nThis article invites a consideration of more diverse conceptions of love. 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Atalia Omer & Joshua Lupo (Notre Dame, Indiana : University of Notre Dame Press)</span><span>, 2023</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="19e1f138f5554b449db2b1511a16e8ef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":110592683,"asset_id":113697524,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/110592683/download_file?st=MTczMjQ4MTM5MCw4LjIyMi4yMDguMTQ2&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="113697524"><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="113697524"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113697524; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113697524]").text(description); $(".js-view-count[data-work-id=113697524]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113697524; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113697524']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113697524, 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: "19e1f138f5554b449db2b1511a16e8ef" } } $('.js-work-strip[data-work-id=113697524]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113697524,"title":"Going Rogue on Islam: Derrida's Muslim Hauntology and Nationalism's Specters","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Religion, populism, and modernity : confronting White Christian nationalism and racism eds. 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S Afr Med J. 1993 Jun;83(6):385-6. Brain death and organ transplantation--an Islamic opinion. ...</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">1. S Afr Med J. 1993 Jun;83(6):385-6. Brain death and organ transplantation--an Islamic opinion. Moosa E. Department of Religious Studies, University of Cape Town. PMID: 8211452 [PubMed - indexed for MEDLINE]. 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It is, of course, impossible to frame such a...</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">How is human personhood conceived in Muslim thought? It is, of course, impossible to frame such a vast question across the breadth of Muslim thought. But I will begin to explore this question drawing on the work of Abu Hamid al-Ghazali (d. 1111). What are the crucial attributes about being a person? Is it to be a rational person? Or does it also involve the element of being a moral person, who requires some amount of choice in make moral choices. What is the moral authority of nature? What is the relationship between personhood and corporeality? My presentation will attempt an outline of a Muslim anthropology of personhood drawing on the work of Ghazali. 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Abū Ḥāmid al-Ghazālī (d. 505/1111)</a></div><div class="wp-workCard_item"><span>Islamic Legal Thought</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Widely known as the Proof of Islam (Ḥujjat al-Islām), Abū Ḥāmid al-Ghazālī left his imprint on 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">Widely known as the Proof of Islam (Ḥujjat al-Islām), Abū Ḥāmid al-Ghazālī left his imprint on intellectual traditions both inside and outside of Islamdom. His towering role parallels that of, say, Rabbi Akiba or Maimonides in Judaism, that of Origen, Augustine or Aquinas in Christianity, and that of Nagarjuna in Buddhism. In the classical Islamicate world, Jewish and Christian thinkers viewed Ghazali as an intellectual interlocutor in a manner equaled by few other Muslim thinkers. Trained in his early years as a jurist-theologian ( faqīh ), Ghazālī’s significant juristic contributions are often overshadowed by other dimensions of his protean persona. He is frequently remembered as a theologian, an amateur philosopher and an ethicist who developed a strong mystical predisposition. Keywords:Abū Ḥāmid al-Ghazālī; Islamdom; jurist-theologian; philosopher</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="97996993"><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="97996993"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97996993; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97996993]").text(description); $(".js-view-count[data-work-id=97996993]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97996993; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97996993']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97996993, 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" } } $('.js-work-strip[data-work-id=97996993]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97996993,"title":"12. 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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="97996991"><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/97996991/Response_to_Robert_Segal"><img alt="Research paper thumbnail of Response to Robert Segal" 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/97996991/Response_to_Robert_Segal">Response to Robert Segal</a></div><div class="wp-workCard_item"><span>Journal of the American Academy of Religion</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ROBERT SEGAL&amp;#x27;S PIECE IS AN AUDACIOUS, if not trenchant, critique of certain strands of p...</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">ROBERT SEGAL&amp;#x27;S PIECE IS AN AUDACIOUS, if not trenchant, critique of certain strands of postmodern interrogations of religion. It is also simultaneously a spirited defense of a version of modernist constructions of religion. 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Islamic & Near EL</span><span>, 2002</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">SUMMARY: ... This essay attempts to engage talk about women&#x27;s rights and issues in Islamic l...</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">SUMMARY: ... This essay attempts to engage talk about women&#x27;s rights and issues in Islamic law as interrelated discourses. 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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="11214733" id="papers"><div class="js-work-strip profile--work_container" data-work-id="113698156"><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/113698156/Decolonizing_the_Politics_of_Love_A_Ghaz%C4%81lian_Genealogy_of_Love_in_Islam"><img alt="Research paper thumbnail of Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam" class="work-thumbnail" src="https://attachments.academia-assets.com/110593182/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/113698156/Decolonizing_the_Politics_of_Love_A_Ghaz%C4%81lian_Genealogy_of_Love_in_Islam">Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam</a></div><div class="wp-workCard_item"><span>Political Theologu</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> This article invites a consideration of more diverse conceptions of love. It proposes as a contr...</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 article invites a consideration of more diverse conceptions of love. It proposes as a contribution specific Islamic forms of love, especially those theorized by the medieval Muslim theologian, Abū Ḥāmid al-Ghazālī (d. 1111). The goal is to decolonize the concept of love from dominant Christocentric notions of agape and redemptive forms of love that shape interfaith dialogue. It argues why we need to explore and take account of different conceptions of love. Pope Benedict scandalized the Muslim world with his 2006 Regensberg lecture. The source for many of these misunderstandings is the equation of the ontotheology of love in a particular strand of Christianity with love in Islam. Historically, Islam's ontotheology is centered around incumbent mercy, whereas love is a product within a theological apparatus of experiential relationships of humans with each other as well as with the divine. The article elaborates why Ghazālī's phenomenology of love enriches our understanding of love. Foregrounding knowledge, perception, and obedience, Ghazālī offers a complex experiential conception of love within a Muslim theological ‘apparatus’ and matrix. Proposing that Christianity and Islam have love in common, as some have proposed, does not do justice to the rich, but very different conceptions of love in each tradition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1af70a1eb693db91007aa6acf3abcd05" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":110593182,"asset_id":113698156,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/110593182/download_file?st=MTczMjQ4MTM5MCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MTM5MCw4LjIyMi4yMDguMTQ2&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="113698156"><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="113698156"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113698156; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113698156]").text(description); $(".js-view-count[data-work-id=113698156]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113698156; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113698156']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113698156, 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: "1af70a1eb693db91007aa6acf3abcd05" } } $('.js-work-strip[data-work-id=113698156]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113698156,"title":"Decolonizing the Politics of Love: A Ghazālian Genealogy of Love in Islam","translated_title":"","metadata":{"doi":"10.1080/1462317X.2024.2304442","abstract":"\nThis article invites a consideration of more diverse conceptions of love. 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S Afr Med J. 1993 Jun;83(6):385-6. Brain death and organ transplantation--an Islamic opinion. ...</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">1. S Afr Med J. 1993 Jun;83(6):385-6. Brain death and organ transplantation--an Islamic opinion. Moosa E. Department of Religious Studies, University of Cape Town. PMID: 8211452 [PubMed - indexed for MEDLINE]. 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&amp;amp;quot;The most noble of sciences is that in which reason combines with tradition, and opinion is accompanied by revelation. 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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="97996994"><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/97996994/Exploring_Personhood_in_Islamic_Thought"><img alt="Research paper thumbnail of Exploring Personhood in Islamic Thought" 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/97996994/Exploring_Personhood_in_Islamic_Thought">Exploring Personhood in Islamic Thought</a></div><div class="wp-workCard_item"><span>QScience Proceedings</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">How is human personhood conceived in Muslim thought? It is, of course, impossible to frame such a...</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">How is human personhood conceived in Muslim thought? It is, of course, impossible to frame such a vast question across the breadth of Muslim thought. But I will begin to explore this question drawing on the work of Abu Hamid al-Ghazali (d. 1111). What are the crucial attributes about being a person? Is it to be a rational person? Or does it also involve the element of being a moral person, who requires some amount of choice in make moral choices. What is the moral authority of nature? What is the relationship between personhood and corporeality? My presentation will attempt an outline of a Muslim anthropology of personhood drawing on the work of Ghazali. Then I will also attempt to provide a framework for understanding the relationship between human beings, and technology, especially enhancements.</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="97996994"><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="97996994"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97996994; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97996994]").text(description); $(".js-view-count[data-work-id=97996994]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97996994; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97996994']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97996994, 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" } } $('.js-work-strip[data-work-id=97996994]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97996994,"title":"Exploring Personhood in Islamic Thought","translated_title":"","metadata":{"abstract":"How is human personhood conceived in Muslim thought? 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Abū Ḥāmid al-Ghazālī (d. 505/1111)" 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/97996993/12_Ab%C5%AB_%E1%B8%A4%C4%81mid_al_Ghaz%C4%81l%C4%AB_d_505_1111_">12. Abū Ḥāmid al-Ghazālī (d. 505/1111)</a></div><div class="wp-workCard_item"><span>Islamic Legal Thought</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Widely known as the Proof of Islam (Ḥujjat al-Islām), Abū Ḥāmid al-Ghazālī left his imprint on 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">Widely known as the Proof of Islam (Ḥujjat al-Islām), Abū Ḥāmid al-Ghazālī left his imprint on intellectual traditions both inside and outside of Islamdom. His towering role parallels that of, say, Rabbi Akiba or Maimonides in Judaism, that of Origen, Augustine or Aquinas in Christianity, and that of Nagarjuna in Buddhism. 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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="97996991"><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/97996991/Response_to_Robert_Segal"><img alt="Research paper thumbnail of Response to Robert Segal" 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/97996991/Response_to_Robert_Segal">Response to Robert Segal</a></div><div class="wp-workCard_item"><span>Journal of the American Academy of Religion</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ROBERT SEGAL&amp;#x27;S PIECE IS AN AUDACIOUS, if not trenchant, critique of certain strands of p...</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">ROBERT SEGAL&amp;#x27;S PIECE IS AN AUDACIOUS, if not trenchant, critique of certain strands of postmodern interrogations of religion. It is also simultaneously a spirited defense of a version of modernist constructions of religion. 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Islamic & Near EL</span><span>, 2002</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">SUMMARY: ... This essay attempts to engage talk about women&#x27;s rights and issues in Islamic l...</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">SUMMARY: ... This essay attempts to engage talk about women&#x27;s rights and issues in Islamic law as interrelated discourses. 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