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Al-Ghazālī's theological ethics : reimagining Muslim women's moral agency beyond Lila Abu-Lughod and Sabā Maḥmūd
Ullah, Abid; Afifi, Mahmoud Ali Gomaa (Universitas Islam Internasional Indonesia, 2026-07-22)
This thesis examines the moral agency of Muslim women through a critical dialogue between contemporary anthropology and classical Islamic theological ethics. It argues that although the paradigms of Lila Abu-Lughod and Saba Mahmood are influential in going beyond the liberal dichotomy of autonomy and resistance, they are methodologically insufficient in that they bracket the theological, metaphysical, and soteriological dimensions that constitute the moral significance of ethical action within the Islamic tradition. Instead of replacing anthropological analysis, this study proposes al-Ghazālī's Theology of the Human Person ('Ilm al-Insān) as its necessary theological complement for a more comprehensive understanding of the moral agency of Muslim women. The research is underpinned by Taha Abdurrahman's philosophy of trusteeship (al-i'timāniyya) as the main theoretical framework, and Gabriele Marranci's theory of embodied Muslim identity as an additional analytical lens. Methodologically, it employs a hermeneutical, inter-textual, and theological-interpretive method, which places al-Ghazālī's ethical writings, particularly the Iḥyā' 'Ulūm al-Dīn and Mīzān al-'Amal, and The Alchemy of Happiness in a reciprocal dialogue with the ethnographic writings of Abu-Lughod and Mahmood. The study shows how practices conventionally understood in anthropology as social negotiation, embodied discipline, or ethical self-formation, such as modesty (ḥayā'), patience (ṣabr), and kinship obligations, function within al-Ghazālī's ethical framework as practices of self-purification (tazkiyat al-nafs), moral discipline (mujāhada), and cultivation of virtue for the sake of divine proximity (qurb) and eternal felicity (sa'āda). Anthropological approaches demonstrate the workings of these practices within specific social and moral worlds, but it is al-Ghazālī's theological ethics that reveal their ultimate ethical and soteriological orientation. This study contributes to the anthropology of Islam by showing that ethnography and theological ethics operate at distinct yet mutually enriching levels of analysis. It provides a theological account of Muslim women's moral agency that preserves the insights of anthropological scholarship, while incorporating the theological self-understandings through which many Muslim women understand the purpose and significance of their ethical lives.
Ikhtilāf al-maṭāli‘ and the modern nation-state : the transformation of Islamic legal discourse
Faris Nasrullah; al-Marakeby, Muhammad (Universitas Islam Internasional Indonesia, 2026-07-14)
This thesis examines the transformation of ikhtilāf al-maṭāli‘ in the modern era. It traces the historical development of the classical doctrine, analyzes its contemporary applications, and explores the contexts that have shaped its modern interpretation and practice. Through analysing its theory in fiqh books, the practice in relevant fatwas and documents from Islamic institutions in Indonesia, Saudi Arabia and Egypt as case studies, especially in late twentieth and early twenty-first century, I find that classical Muslim scholars emphasize the distance as decisive feature in discussions of ikhtilāf al-maṭāli‘. However, the modern ulama emphasize the modern nation-state territory as the base for the topic. While the major opinion of Islamic jurisprudence schools is disregarding ikhtilāf al-maṭāli‘ which means if the new moon is sighted in one balad then all places and people must follow the ruling, the modern Muslim scholars choose the minor opinion, considering ikhtilāf al-maṭāli‘ which means different moon sighting might mean different rulings however, they interpret ikhtilāf al-maṭāli‘ through nationalist understandings that marginalize distance as decisive point and consider balad as nation-state and dawlah. This thesis asks why and how the concept of ikhtilāf al-maṭāli‘ shifts from its classical doctrine to modern implementation. By analysing the text and the context, I argue that the transformation of the premodern, distance-based discussion of ikhtilāf al-maṭāli‘ into a modern concept based on state territory is the result of the modernization and nationalization of societies. Central to this transformation are several interconnected modern phenomena: the universalization of exclusively linear territorial sovereign statehood, the spread of nationalism as an imagined political community, and the internalization of these ideas through governmentality and disciplinary power exercised by state institutions, particularly the modern education system. Modern societies are shaped by interconnected ideas that influence how populations understand both the world and themselves. In particular, the modern education system became increasingly institutionalized and deeply embedded in society during the late twentieth and twenty-first centuries. In this context, both Muslim scholars and ordinary people are socialized into the concept of the imagined national community or land, that transform Islamic legal discourse on ikhtilāf al-maṭāli‘. To arrive at the modern concept of ikhtilāf al-maṭāli‘, Muslim Scholars engage with several reinterpretations, including selective citation, the elevation of minority opinions, the generalization of exceptional cases, reference to previous practice as an independent legal source, the application of modern or anachronistic readings to classical terminology and texts, the alteration of citations, and the emphasis of certain topics while de-emphasizing others.
Political discourses in twentieth-century Shi'i tafsir : an analysis of Muhammad al-Sadiqi's al-Furquan
Aufa Varrassyah Nawwaf; Akhmad Mughzi Abdillah (Universitas Islam Internasional Indonesia, 2026-07-16)
This thesis examines the construction of political discourses in al-Furqān fī Tafsīr al-Qur’ān bi al-Qur’ān wa al-Sunna, a twentieth-century Shi’i tafsir written by Muḥammad al-Ṣādiqī. It begins with the assumption that al-Ṣādiqī offers a new paradigm in political articulation in the modern Shi’i exegetical landscape by making his tafsir a validator to entities outside the Imams. This thesis is a qualitative study that employs three theories: tafsir as a reflection of the social context, tafsir as a subjective text, and tafsir as a genealogical tradition. By examining four major political themes: leadership, form of governance, perception of external or non-Islamic ideologies and systems, and revolution, this thesis results in several findings. Firstly, al-Ṣādiqī accommodates multiple interests in his tafsir. He wants to preserve his Shi’i commitment, while demonstrating his identity as an Iranian and modern exegete. Al-Ṣādiqī tends to frame Saddam Hussein, Muhammad Reza Shah Pahlavi, Zionists, the U.S., Israel, Russia, communism, and capitalism in a negative manner, showing that the situational experience influences his interpretation. Secondly, it is confirmed that al-Ṣādiqī truly legitimizes non-Imam figures, which in this case are Khomeini and Iranian Muslim revolutionaries, by distorting the meaning of some verses and riwāya. In this matter, this thesis views that al-Ṣādiqī aims to promote national identity and construct hegemony. In addition, this thesis also argues that al-Ṣādiqī went beyond the other twentieth-century tafsirs. Thirdly, this thesis notes a paradox in al-Ṣādiqī's political stance. He promotes Khomeini on one hand, yet contrasts his concept of wilāya al-faqīh on the other hand. Ultimately, this thesis refines and updates Sajjad Rizvi's study, which merely contends that modern Shiites preserve the function of tafsir as a tool for justifying the Imams, without adequately examining its use in validating non-Imam entities and constructing national identity.
Beyond counter narratives : why Indonesia needs a prosecutorial turn on online extremism
Prakoso Permono; Nauval El Ghifari (Rajaratnam School of International Studies (RSIS), 2026-05-26)
Counter-narratives, content blocking and removal, and digital literacy are insufficient to address the root causes of online radicalisation and violent extremist content. Law enforcement in Indonesia against those who produce and disseminate harmful content has proven to be inadequate. The authorities should recalibrate their approach to addressing violent extremism online.
Does the legacy of colonialism define Islamism? analyzing Hallaq’s critique of Islamic political modernity
Ahmad, Danyal; Kalwar, Manzoor Ahmed; Khan, Hafiza Sana Rehman; Kalwar, Bashir Ahmed (Faculty of Islamic Studies, Universitas Muhammadiyah Yogyakarta, 2025-12-26)
This paper critically examines Wael Hallaq’s argument that contemporary Islamist movements are structurally shaped by colonial modernity and that the modern Islamic state is a hybrid formation rooted in Western political epistemologies rather than an extension of classical Islamic governance. While compelling, these framing risks underemphasize the heterogeneity, agency, and adaptive capacities of Muslim reformist actors. Using Fairclough’s Critical Discourse Analysis and a decolonial framework, the study interrogates the ideological and epistemic assumptions underlying Hallaq’s “impossibility thesis.” The textual analysis reveals that his lexical, modal, and metaphorical choices construct a narrative of structural closure that minimizes reformist creativity. In contrast, the discursive-practice analysis shows how his arguments circulate within Western academic paradigms, which can unintentionally reinforce epistemic hierarchies. The socio-ideological analysis demonstrates that, although Hallaq exposes the colonial genealogy of the modern state, his emphasis on rupture sometimes obscures how Islamist movements creatively reinterpret shūrā (consultation), maṣlaḥah (public interest), and khilāfah (caliphate), within contemporary political contexts. The findings argue for a more nuanced account of Islamic political agency and situate Islamism within broader debates on decolonial praxis, epistemic plurality, and emerging frameworks such as Islamic multiple modernities, ethical-political subjectivity, and multi-scalar engagements with state power.