Abstract:The idea that dogs are held in contempt in Islam amounts almost to a truism in the modern West. This notion is shared by both Muslims and non-Muslims and is reflected in writings ranging from public media to academic literature. The supposed Muslim bias against dogs is inferred primarily from two themes: (1) the emphasis that Muslim tradition lays on the principle of the impurity of dogs and (2) the objection to admitting these animals indoors and keeping them as pets. However, some have pointed out that an important exception to this rule is the Qur'ānic narrative of the Aṣḥāb al-Kahf, or the Companions of the Cave (also known as Ahl al-Kahf), in which a dog is a prominent feature. Previous academic discussions of this story, however, fall short of accounting for the full significance of this character. More than merely providing a favorable depiction of the dog, the Aṣḥāb al-Kahf pericope redefines the role and status of the dog in accordance with the Qur'ān's theocentric worldview. Moreover, even though the issues of the impurity of dogs and keeping them as pets are not discussed explicitly in the Qur'ān, they seem to be implicit in this Qur'ānic narrative, without conveying negative connotations. In this article I reexamine the Aṣḥāb al-Kahf pericope in light of current scholarship on dogs to consider how the Qur'ānic viewpoint agrees with or departs from cultural stances on dogs in world traditions, and how the Qur'ān inscribes its own worldview on the role and status of this animal.
{"title":"The Canine Companion of the Cave: The Place of the Dog in Qur'ānic Taxonomy","authors":"Sarra Tlili","doi":"10.2979/JIMS.3.2.04","DOIUrl":"https://doi.org/10.2979/JIMS.3.2.04","url":null,"abstract":"Abstract:The idea that dogs are held in contempt in Islam amounts almost to a truism in the modern West. This notion is shared by both Muslims and non-Muslims and is reflected in writings ranging from public media to academic literature. The supposed Muslim bias against dogs is inferred primarily from two themes: (1) the emphasis that Muslim tradition lays on the principle of the impurity of dogs and (2) the objection to admitting these animals indoors and keeping them as pets. However, some have pointed out that an important exception to this rule is the Qur'ānic narrative of the Aṣḥāb al-Kahf, or the Companions of the Cave (also known as Ahl al-Kahf), in which a dog is a prominent feature. Previous academic discussions of this story, however, fall short of accounting for the full significance of this character. More than merely providing a favorable depiction of the dog, the Aṣḥāb al-Kahf pericope redefines the role and status of the dog in accordance with the Qur'ān's theocentric worldview. Moreover, even though the issues of the impurity of dogs and keeping them as pets are not discussed explicitly in the Qur'ān, they seem to be implicit in this Qur'ānic narrative, without conveying negative connotations. In this article I reexamine the Aṣḥāb al-Kahf pericope in light of current scholarship on dogs to consider how the Qur'ānic viewpoint agrees with or departs from cultural stances on dogs in world traditions, and how the Qur'ān inscribes its own worldview on the role and status of this animal.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"275 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121260878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Illness constituted an important moment in accounts of the life of the Prophet Muḥammad and many of his Companions. It was presented as a conduit for forgiveness and divine favor, and also as an occasion for communal connections through ritualized visitations to the sick. In this context, the development of the Islamic hospital (bīmāristān) as a charitable establishment was connected to these narratives and represented a space for the pietistic experience of illness and healing. Building on previous research, this article explores the pietistic dimension of illness in premodern Islam and offers preliminary observations on the connection between Islamic hospitals and the pietistic discourse of illness in Muslim culture and literature.
{"title":"Illness and the Hospital in the Muslim City: Reflections on the Pietistic Space of Illness in Premodern Islam","authors":"A. Ragab","doi":"10.2979/JIMS.3.2.02","DOIUrl":"https://doi.org/10.2979/JIMS.3.2.02","url":null,"abstract":"Abstract:Illness constituted an important moment in accounts of the life of the Prophet Muḥammad and many of his Companions. It was presented as a conduit for forgiveness and divine favor, and also as an occasion for communal connections through ritualized visitations to the sick. In this context, the development of the Islamic hospital (bīmāristān) as a charitable establishment was connected to these narratives and represented a space for the pietistic experience of illness and healing. Building on previous research, this article explores the pietistic dimension of illness in premodern Islam and offers preliminary observations on the connection between Islamic hospitals and the pietistic discourse of illness in Muslim culture and literature.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128454130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
s (250 words) Due by March 23, 2018: ONLY Abstracts from Professors and Advanced Ph.D. Candidates will be considered Abstracts will be evaluated according to following criteria: clear data & methodology used, relevance & contribution of proposal to conference theme. Abstracts must include a title, author’s full name, contact information, and university position (Professors or Ph.D. Candidates) Panelists required to pre-register & pay non-refundable registration fees of $105.00 by Friday, May 11, 2018. Online registration will be available Final papers must be submitted by August 20, 2018 Send abstracts & final papers to Layla Sein, NAAIMS Executive Director, and Director of Academic Affairs at conferences@naaims.org Direct all questions to Layla Sein Program Chair: Professor Anna Akasoy City University of New York (CUNY) New York, NY
摘要将根据以下标准进行评估:明确的数据和使用的方法，提案与会议主题的相关性和贡献。摘要必须包括标题、作者全名、联系方式和大学职位(教授或博士候选人)·小组成员需要在2018年5月11日(星期五)之前预先注册并支付不可退还的报名费105.00美元。•将摘要和期末论文发送给NAAIMS执行主任Layla Sein和教务处主任conferences@naaims.org。•将所有问题直接咨询Layla Sein项目主席:纽约城市大学(CUNY) New York, NY
{"title":"Impact of Emerging Digital Technology and Social Media on Muslim Communities","authors":"Layla Sein","doi":"10.2979/jims.3.2.11","DOIUrl":"https://doi.org/10.2979/jims.3.2.11","url":null,"abstract":"s (250 words) Due by March 23, 2018: ONLY Abstracts from Professors and Advanced Ph.D. Candidates will be considered Abstracts will be evaluated according to following criteria: clear data & methodology used, relevance & contribution of proposal to conference theme. Abstracts must include a title, author’s full name, contact information, and university position (Professors or Ph.D. Candidates) Panelists required to pre-register & pay non-refundable registration fees of $105.00 by Friday, May 11, 2018. Online registration will be available Final papers must be submitted by August 20, 2018 Send abstracts & final papers to Layla Sein, NAAIMS Executive Director, and Director of Academic Affairs at conferences@naaims.org Direct all questions to Layla Sein Program Chair: Professor Anna Akasoy City University of New York (CUNY) New York, NY","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127936132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay looks at the role of the Internet in dehumanizing Muslims and demonizing Islam while reinforcing the idea of Islam and "the West" as archetypal opposites. Drawing on insights from earlier essays in the Discussion and Debate Forum, this essay suggests ways in which scholars of Islamic studies can use the same technology to counter the specious arguments that lead to the dehumanization of Muslims and the demonization of Islam.
{"title":"Beyond East and West: Rethinking Islam in the Digital Age","authors":"Aisha Y. Musa","doi":"10.2979/JIMS.3.2.10","DOIUrl":"https://doi.org/10.2979/JIMS.3.2.10","url":null,"abstract":"Abstract:This essay looks at the role of the Internet in dehumanizing Muslims and demonizing Islam while reinforcing the idea of Islam and \"the West\" as archetypal opposites. Drawing on insights from earlier essays in the Discussion and Debate Forum, this essay suggests ways in which scholars of Islamic studies can use the same technology to counter the specious arguments that lead to the dehumanization of Muslims and the demonization of Islam.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"378 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132105559","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Studies of ḥalāl (permissible) food production and consumption have often been linked to the assimilation of Muslim communities into the fabric of secular and/or non-Muslim nation-states. Much of the academic discourse on this subject has centered on the boundaries that religious dietary requirements create between an in-group of faithful adherents to the religion and an out-group of those who do not belong. Republican China (1920–1949), with its significant population of Hui and Uyghur Muslims largely concentrated in the northwestern and southeastern parts of the country, offers a new window onto this picture of socialization through commensality. The present article flips the ethnographic lens from viewing Muslim communities alone to viewing the historical perspective of outsiders who interacted and broke bread with Muslims in the Republican period, thus bringing to the surface heretofore overlooked factors that impacted the process of Muslim social boundary-making through consumption. This approach contributes to the historiography and anthropology of Islam in China by spotlighting discretionary agency and by moving away from a focus on practices of exclusivity on the part of Muslim populations or strategies of coercive repression on the part of the nation-state. This has become especially important since the rise of Communism in China, for fasting is one of the rituals of overt religiosity that the communist state has been keen to suppress. From a comparative perspective, this article also demonstrates that gender, class asymmetries, and politics may be as crucial as religion in explaining the dining strategies of Muslim minority communities.
{"title":"Qingzhen from the Perspective of the Other: Consumption and Muslim Boundary-Making in Republican China, 1920–1949","authors":"Faizah Zakaria","doi":"10.2979/JIMS.3.2.03","DOIUrl":"https://doi.org/10.2979/JIMS.3.2.03","url":null,"abstract":"Abstract:Studies of ḥalāl (permissible) food production and consumption have often been linked to the assimilation of Muslim communities into the fabric of secular and/or non-Muslim nation-states. Much of the academic discourse on this subject has centered on the boundaries that religious dietary requirements create between an in-group of faithful adherents to the religion and an out-group of those who do not belong. Republican China (1920–1949), with its significant population of Hui and Uyghur Muslims largely concentrated in the northwestern and southeastern parts of the country, offers a new window onto this picture of socialization through commensality. The present article flips the ethnographic lens from viewing Muslim communities alone to viewing the historical perspective of outsiders who interacted and broke bread with Muslims in the Republican period, thus bringing to the surface heretofore overlooked factors that impacted the process of Muslim social boundary-making through consumption. This approach contributes to the historiography and anthropology of Islam in China by spotlighting discretionary agency and by moving away from a focus on practices of exclusivity on the part of Muslim populations or strategies of coercive repression on the part of the nation-state. This has become especially important since the rise of Communism in China, for fasting is one of the rituals of overt religiosity that the communist state has been keen to suppress. From a comparative perspective, this article also demonstrates that gender, class asymmetries, and politics may be as crucial as religion in explaining the dining strategies of Muslim minority communities.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134407991","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This paper explores an Islamic framework for news reporting and dissemination, as applicable to both reporters and transmitters. Drawing on specific Qur'ānic verses and their exegeses, as well as Hadith methodology, the paper aims to extrapolate Islamic guidelines in relation to practices such as source-checking, content-verification, and accountability. Qur'ānic injunctions and case studies reveal that the highest standards of authentication must be applied when reporting or sharing news and acting upon it. In addition, the dissemination of known corruption or misconduct is allowed for the purpose of redressing wrongs or benefiting the community.
{"title":"\"Fake News\" and \"Retweets\": News Reporting and Dissemination Ethics in the Qur'ān","authors":"Abiya Ahmed","doi":"10.2979/JIMS.3.2.05","DOIUrl":"https://doi.org/10.2979/JIMS.3.2.05","url":null,"abstract":"Abstract:This paper explores an Islamic framework for news reporting and dissemination, as applicable to both reporters and transmitters. Drawing on specific Qur'ānic verses and their exegeses, as well as Hadith methodology, the paper aims to extrapolate Islamic guidelines in relation to practices such as source-checking, content-verification, and accountability. Qur'ānic injunctions and case studies reveal that the highest standards of authentication must be applied when reporting or sharing news and acting upon it. In addition, the dissemination of known corruption or misconduct is allowed for the purpose of redressing wrongs or benefiting the community.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115116616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-04-25DOI: 10.4324/9780203362846_chapter_22
Anup Kumar
{"title":"The Breadwinner","authors":"Anup Kumar","doi":"10.4324/9780203362846_chapter_22","DOIUrl":"https://doi.org/10.4324/9780203362846_chapter_22","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115272582","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Since the rise of feminism, the representation of women in the scriptures of world religions has attracted much attention. The field of Qur'ānic studies has been no exception. For example, in 1944 the Arab Feminist Conference demanded restoration of women's rights in light of the correct understanding of the teachings of the Qur'ān. Since that time, Qur'ānic verses on women have been the focus of much research. However, little attention in this regard has been paid to Qur'ān translations. Can Qur'ān translations present images of women differently from the original text? To answer this question, this article attempts an intertextual, intratextual, and contextual analysis of the Qur'ān in Arabic and six widely used English translations. It argues that intertextual, intratextual, and contextual analyses are indispensable for the accurate translation of the Qur'ān and they can open up the text for wider interpretations instead of limiting its meaning and restricting its interpretation. In addition, this article highlights the role that translation plays in reinforcing specific interpretations as the "only acceptable" meaning of the Qur'ān.
{"title":"Women in English Qur'ān Translations: Critical Intertextual, Intratextual, and Contextual Analyses","authors":"E. Y. Aly","doi":"10.2979/JIMS.3.1.02","DOIUrl":"https://doi.org/10.2979/JIMS.3.1.02","url":null,"abstract":"Abstract:Since the rise of feminism, the representation of women in the scriptures of world religions has attracted much attention. The field of Qur'ānic studies has been no exception. For example, in 1944 the Arab Feminist Conference demanded restoration of women's rights in light of the correct understanding of the teachings of the Qur'ān. Since that time, Qur'ānic verses on women have been the focus of much research. However, little attention in this regard has been paid to Qur'ān translations. Can Qur'ān translations present images of women differently from the original text? To answer this question, this article attempts an intertextual, intratextual, and contextual analysis of the Qur'ān in Arabic and six widely used English translations. It argues that intertextual, intratextual, and contextual analyses are indispensable for the accurate translation of the Qur'ān and they can open up the text for wider interpretations instead of limiting its meaning and restricting its interpretation. In addition, this article highlights the role that translation plays in reinforcing specific interpretations as the \"only acceptable\" meaning of the Qur'ān.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"137 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127429728","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This presentation will explore how and why the anti-colonial nationalist resistance movements which gradually forced the end of European colonialism led into the rise of new ideologically driven Western Empires of Trust or Empires by Invitation i.e., the Union of Soviet Socialist Republics and Euro-American Capitalist Great Powers – controlling Muslim societies and cultures. The recent ever-escalating violence in the name of Islam in Muslim-majority regions against national and post-Soviet governments and their outside patrons will be examined in light of the oppressive political ecology, policies and practices of the Western and Russian empires of trust in the predominantly Muslim-majority societies. It will be argued that the root causes of Muslim politics of rage in these regions is not religious or sectarian, but an externally imposed and forcibly maintained inappropriate system of extractive governments. Therefore, addressing persistent violence, poverty, ignorance and oppression in the Muslim world demands appropriate political reforms, rather than pursuing counter-terrorist/insurgency wars against Islamist extremists, as has been the case for decades.
{"title":"Why Muslim Sectarian Politics of Rage in the Age of “Empires of Trust?”","authors":"M. Shahrani","doi":"10.2979/JIMS.1.1.01","DOIUrl":"https://doi.org/10.2979/JIMS.1.1.01","url":null,"abstract":"Abstract:This presentation will explore how and why the anti-colonial nationalist resistance movements which gradually forced the end of European colonialism led into the rise of new ideologically driven Western Empires of Trust or Empires by Invitation i.e., the Union of Soviet Socialist Republics and Euro-American Capitalist Great Powers – controlling Muslim societies and cultures. The recent ever-escalating violence in the name of Islam in Muslim-majority regions against national and post-Soviet governments and their outside patrons will be examined in light of the oppressive political ecology, policies and practices of the Western and Russian empires of trust in the predominantly Muslim-majority societies. It will be argued that the root causes of Muslim politics of rage in these regions is not religious or sectarian, but an externally imposed and forcibly maintained inappropriate system of extractive governments. Therefore, addressing persistent violence, poverty, ignorance and oppression in the Muslim world demands appropriate political reforms, rather than pursuing counter-terrorist/insurgency wars against Islamist extremists, as has been the case for decades.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"44 16","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133783748","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Since digitality emerges from a Western, Eurocentric weltanschauung, it follows that the digital sphere tacitly rejects Islam and Muslims, where Islam and Muslims are the archetypal Other of the West. Digitality is a continuation of Orientalism, or a Eurocentric power/knowledge project of (continued) global domination. Given Eurocentrism’s inherent racism, given digitality’s omnipresence, and given that Islamophobia is the paradigmatic example of racism, it is inevitable that there will be more and more anti-Islamic/anti-Muslim sentiments throughout the world. This essay is an examination of the ways in which politics in the digital age are reconfigured to fit specific parameters preordained by the digital sphere, and, concurrently, ideas around Islam and Muslimness—whether according to the wider social (media) landscape or by Muslim actors themselves—are also significantly re-shaped by digitality. Digital Islam is disrupting traditional ulematic authority in ways never seen before. This is because authority/knowledge within the interactive spaces of Web 2.0 is dissected, reconfigured and reassembled as another kind of knowledge. Digitality is challenging various branches of Islam (whether Shia, Sunni, Wahhabi, or what have you), when it comes to their authority, not least because traditional Islamic authorities have to now—consciously and unconsciously—comport themselves and their message to the logic of digitality.
{"title":"Thinking about Islam, Politics and Muslim Identity in a Digital Age","authors":"Hasan Azad","doi":"10.2979/JIMS.2.2.09","DOIUrl":"https://doi.org/10.2979/JIMS.2.2.09","url":null,"abstract":"Abstract:Since digitality emerges from a Western, Eurocentric weltanschauung, it follows that the digital sphere tacitly rejects Islam and Muslims, where Islam and Muslims are the archetypal Other of the West. Digitality is a continuation of Orientalism, or a Eurocentric power/knowledge project of (continued) global domination. Given Eurocentrism’s inherent racism, given digitality’s omnipresence, and given that Islamophobia is the paradigmatic example of racism, it is inevitable that there will be more and more anti-Islamic/anti-Muslim sentiments throughout the world. This essay is an examination of the ways in which politics in the digital age are reconfigured to fit specific parameters preordained by the digital sphere, and, concurrently, ideas around Islam and Muslimness—whether according to the wider social (media) landscape or by Muslim actors themselves—are also significantly re-shaped by digitality. Digital Islam is disrupting traditional ulematic authority in ways never seen before. This is because authority/knowledge within the interactive spaces of Web 2.0 is dissected, reconfigured and reassembled as another kind of knowledge. Digitality is challenging various branches of Islam (whether Shia, Sunni, Wahhabi, or what have you), when it comes to their authority, not least because traditional Islamic authorities have to now—consciously and unconsciously—comport themselves and their message to the logic of digitality.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128981557","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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