References
Jessica Stern, “Mind Over Martyr: How to Deradicalize Islamist Extremists,” Foreign Affairs 89, no. 1 (2010): 95–108; Jessica Stern, “Pakistan’s Jihad Culture,” Foreign Affairs 79, no. 6 (2000).
Fazlur Rahman, Islam, 2nd ed. (University of Chicago Press, 1979); Fazlur Rahman and Ebrahim Moosa, Major Themes of the Qur’an, 2nd ed. (University of Chicago Press, 2009). See also Ebrahim Moosa, “Rahman, Fazlur,” ed. John Barton, in Oxford Research Encyclopedia of Religion (Oxford University Press, 2024), oxfordre.com.
See Farid Esack, Qur’an, Liberation & Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression (Oneworld Publications, 1997); Ebrahim Moosa, “Muslim Conservatism in South Africa,” Journal of Theology for Southern Africa 69 (1989): 73–81.
Ebrahim Moosa, “People Against Gangsterism and Drugs (PAGAD),” in The Oxford Dictionary of Islam, ed. John L. Esposito (Oxford University Press, 2003).
The group responsible for the attack, PAGAD (People Against Gangsterism and Drugs), was a motley group of rehabilitated drug dealers and users joined by political foes of the ruling African National Congress government who exploited the pains of political transition. See Ebrahim Moosa, “Nār: Fire and On Being Human,” Critical Muslim 57 (Winter 2026): 34–53, esp. 36–38; See Moosa, “People Against Gangsterism and Drugs (PAGAD)”; Keith Gottschalk, “Vigilantism v. The State: A Case Study of the Rise and Fall of Pagad, 1996–2003,” in The Coming African Hour Dialectics of Opportunities and Constraints, ed. Luc Sindjoun (Africa Institute of South Africa, 2010), 139–57; Ebrahim Moosa, “In-Between Places,” Men’s Health, 2010, ebrahimmoosa.com.
ʿAbd al-Qāhir ibn ʿAbd al-Raḥmān ibn Muḥammad al-Jurjānī, Kitāb asrār al-balāgha, ed. Muḥammad Rashīd Riḍā (Dār al-Ghadd al-Jadīd, 1439/2018), 135, aldiwan.net.
Ebrahim Moosa, Ghazali and the Poetics of Imagination (University of North Carolina Press, 2005).
Ebrahim Moosa, What Is a Madrasa? (University of North Carolina Press, 2015).
Mark Lilla, The Stillborn God: Religion, Politics, and the Modern West (Knopf, 2007).
Amr G. E. Sabet, Islam and the Political: Theory, Governance and International Relations, Decolonial Studies, Postcolonial Horizons (Pluto Press, 2008). For more historical context, see Ovamir Anjum, Politics, Law and Community in Islamic Thought: The Taymiyyan Moment (Cambridge University Press, 2012).
See Knox Thames, “Pakistan’s Dangerous Game with Religious Extremism,” The Review of Faith & International Affairs 12, no. 4 (2014): 40–48.
See templeton.org; visit the website of Madrasa Discourses to sample the resources and curricula devised: madrasadiscourses.nd.edu.
Ebrahim Moosa and Joshua Lupo, eds., Engaging the Madrasa: Education and Islamic Thought in a Changing World, Contending Modernities (University of Notre Dame Press, 2026).
See the websites in Urdu where these allegations were made: tinyurl.com, tinyurl.com, tinyurl.com, tinyurl.com, tinyurl.com.
Basit Kareem Iqbal, “Thinking About Method: A Conversation with Talal Asad,” Qui Parle 26, no. 1 (2017): 195–218, 200.
Iqbal, “Thinking About Method,” 200.
Michel Foucault, “Of Other Spaces,” trans. Jay Miskowiec, Diacritics 16, no. 1 (1986): 22–27. See Moosa, What Is a Madrasa?, 200.
See Ebrahim Moosa and Joshua Lupo, eds., “Introduction,” in Engaging the Madrasa: Education and Islamic Thought in a Changing World (Notre Dame University Press, 2026), 4–9.
See Muḥammad ʿĀbid al-Jābirī, Binyat al-ʿaql al-ʿArabī: Dirāsa taḥlīliyya naqdiyya li-nuẓum al-maʿrifa fī al-thaqāfa al-ʿArabiyya, 6th ed. (Markaz Dirāsāt al-Waḥda al-ʿArabiyya, 1986).
Ḥasan Ḥanafī, al-Turāth wa-l-tajdīd: Mawqifunā min al-turāth al-qadīm, 4th ed. (al-Muʾassasa al-Jāmiʿiyya li-l-Dirāsāt wa-l-Nashr wa-l-Tawzīʿ, 1412/1992).
See Ovamir Anjum, “Islam as a Discursive Tradition: Talal Asad and His Interlocutors,” Comparative Studies of South Asia Africa and the Middle East 27, no. 3 (2007): 656–72.
For an example of such invocations of authenticity, see Saba Mahmood, “Secularism, Hermeneutics, and Empire: The Politics of Islamic Reformation,” Public Culture 18, no. 2 (2006): 323–47. See my rebuttal of such formulations in Ebrahim Moosa, “Disruptions and Connections: Rediscovering and Remaking the Muslim Tradition in Late Modernity,” in The Idea of Tradition in the Late Modern World: An Ecumenical and Interreligious Conversation, ed. Thomas Albert Howard (Cascade, 2020), 77–100.
Ebrahim Moosa, “Reading Tradition: Pathways to the Study of Islam,” in Observing the Observer: The State of Islamic Studies in American Universities, ed. Mumtaz Ahmad, Zahid Bukhari, and Sulayman Nyang (The International Institute of Islamic Thought, 2025), ix–xlii, esp xx.
Jaroslav Pelikan, The Vindication of Tradition (Yale University Press, 1984), 65.
Moosa, What Is a Madrasa?, 219–27, esp. 23.
Nader El-Bizri, “Ibn al-Ḥaytham,” in The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam (Oxford University Press, 2014). See also Salomon Pines, “Ibn Al-Haytham’s Critique of Ptolemy,” in Proceedings of the Tenth International Congress of the History of Science (Hermann, 1964), 547–50, where Ibn al-Haytham valorizes the need to ask questions.
Al-Ghazālī and Bījū, Mīzān al-ʿamal (Dār al-Taqwā, 1428/2008), 125.
Abū al-Faraj ʿAbd al-Raḥmān ibnʿAlī ibn Muḥammad Ibn al-Jawzī, Ṣayd al-khāṭir (Dār al-Arqam ibn Abī al-Arqam, 1414/1993), 89.
Moosa, Ghazali and the Poetics of Imagination, 29–30, 45–49, 272–80.
See Rita Felski, “Suspicious Minds,” Poetics Today 32, no. 2 (2011): 215–34; Eve Kasofsky Sedgwick, Touching Feeling: Affect, Pedagogy, Performativity (Duke University Press, 2003).
See Pierre Bourdieu, Distinction: A Social Critique of the Judgement of Taste (Harvard University Press, 1984), 101–2, 72–75.
See forthcoming Ebrahim Moosa, “Tradition, Criticality and Discursive Assemblage: A Ghazālian Perspective,” in the Al-Mahdi Institute journal.
Ebrahim Moosa, “The Soul’s Symphony: Ghazālī and the Art of Self-Cultivation,” in Ethics and the Self in Islam: Historical and Contemporary Conversations, ed. Abdulkader Tayob (Fortress, 2026), 81–102.
Qur’an 41:34.