Exploring how religious and secular forces interact in the modern world.
What is disclosed when we seek to understand the fine line of difference within us all?
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Historians’ work has to engage with the present because their work, in fact, never reaches the past. It is written for living and breathing people today and in the future.
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We do know one thing taught by experience: the dominant paradigms need to be continuously contested with alternative ways of knowing, different types of knowledge, and novel models for society-building.
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At the end of the first iteration of the program, it can be said without doubt that Madrasa Discourses has helped madrasa graduates in a number of fundamental way
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For the criminal legal system to claim it is just, it has no choice but to be governed by principles of fairness that must attend to the real possibility of excessive harm.
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With the loss of Muslim political sovereignty in nineteenth-century South Asia, the pioneers of the Barelvī and Deobandī orientations and their predecessors articulated and avidly fought for two rival visions of the relationship between divine sovereignty, prophetic authority, and the practice of everyday life.
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With remarkable subtlety, Tareen impresses upon the reader the distinction between the ability of colonial modernity to affect the nature of intellectual debates and the ability of colonial modernity to affect the content of those debates.
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South Asian Islam, one might argue, still has to come to terms with the new political and cultural realities of the postcolonial context and to find a way in which different religious identities can coexist without undermining the underlying fabric of society.
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Why must we employ Western frameworks and categories of analysis like political theology to examine indigenous theological discourses and debates?
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The contestations between these ‘ulamā’ reveal deep investments in the question of what constitutes the ethico-moral-political life of a community.
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