Scholarlink

<p>This paper explores the process of meaning-making in an Islamic site—The Inclusive Mosque Initiative (IMI)—where the cultivation of a plural religious space is pursued as an Islamic, rather than a secular, virtue. The study highlights the discourse, spatiality, and praxis of the Friday prayers at IMI, revealing a distinctive non-hierarchical symbolic spatiality, plural congregational practices, shared ritual leadership, and interactive sermons cultivating diversity in congregants’ ethical self-formation. Drawing on these ethnographic experiences, the paper advocates for an expansion of Talal Asad’s concept of the discursive tradition of Islam by proposing a greater emphasis on ‘non-established’ practices, such as IMI’s gender-expansive Friday prayers. Additionally, by questioning the primacy given to reason and argumentation referring to the foundational Islamic texts in Asad’s approach, it highlights how embodied, affective, and phenomenological experiences play a defining role in Islamic discursive traditions. Inclusive Muslims offer an expanded purpose of power within the Islamic discursive tradition, moving away from conceptions of Islamic authority linked with ‘orthodoxy’ to ones demonstrating, what Shahab Ahmed calls, the ‘explorative’ mode of authority. Consequently, the study of non-normative, inclusive Muslim communities, exemplified by the IMI, offers insights into alternative Islamic practices and discourses and challenges conventional anthropological definitions of Islam as a discursive tradition.</p>

错误：搜索内容不能为空，请输入英文关键词
错误：关键词超出字数限制，请精简
高级检索

Islam as liberatory exploration: praying with British inclusive Muslims

  • 期刊论文

  • 出版模式：

    开放获取

  • 发表日期：

    2025年1月14日

查看全文
  • Fahad Rahman

摘要

This paper explores the process of meaning-making in an Islamic site—The Inclusive Mosque Initiative (IMI)—where the cultivation of a plural religious space is pursued as an Islamic, rather than a secular, virtue. The study highlights the discourse, spatiality, and praxis of the Friday prayers at IMI, revealing a distinctive non-hierarchical symbolic spatiality, plural congregational practices, shared ritual leadership, and interactive sermons cultivating diversity in congregants’ ethical self-formation. Drawing on these ethnographic experiences, the paper advocates for an expansion of Talal Asad’s concept of the discursive tradition of Islam by proposing a greater emphasis on ‘non-established’ practices, such as IMI’s gender-expansive Friday prayers. Additionally, by questioning the primacy given to reason and argumentation referring to the foundational Islamic texts in Asad’s approach, it highlights how embodied, affective, and phenomenological experiences play a defining role in Islamic discursive traditions. Inclusive Muslims offer an expanded purpose of power within the Islamic discursive tradition, moving away from conceptions of Islamic authority linked with ‘orthodoxy’ to ones demonstrating, what Shahab Ahmed calls, the ‘explorative’ mode of authority. Consequently, the study of non-normative, inclusive Muslim communities, exemplified by the IMI, offers insights into alternative Islamic practices and discourses and challenges conventional anthropological definitions of Islam as a discursive tradition.