Dr. Ebrahim E. Moosa   
 
Fulbright-Nehru Project Title: "Interpreting Deoband: Epistemologies of Tradition"
Field of Study: Study of India
Home Institution in US: Duke University, Durham, NC
Host Institution in India: Jamia Millia Islamia, Delhi  
Start date/Month in India: December 2013
Duration of grant: Four months

Brief Bio:
Dr. Ebrahim Moosa is professor of religion in the Department of Religion at Duke University. Previously he taught at the University of Cape Town in his native South Africa and also as a visiting professor at Stanford University. He earned his MA and PhD from University of Cape Town.

Dr. Moosa's interests span both classical and modern Islamic thought with a special interest in Islamic law, ethics and theology. He was named Carnegie Scholar in 2005 to pursue research on the madrasas, Islamic seminaries of South Asia, and was invited to deliver the prestigious Hassaniyyah lecture to his Majesty King Mohammed VI of Morocco in 2007.

Dr Moosa is the author of Ghazali and the Poetics of Imagination (University of North Carolina Press, 2005), winner of the American Academy of Religion's Best First Book in the history of religions (2006). He co-edited Muslim Family Law in Sub-Saharan Africa: Colonial Legacies and Post-Colonial Challenge (The University of Chicago Press, 2010) and edited the late Fazlur Rahman’s Revival and Reform in Islam: A Study of Islamic Fundamentalism (Oneworld, 2000). With Jeff Kenney he is co-editor of the forthcoming Islam in the Modern World. Dr. Moosa has published extensively on a range of issues in classical and modern Islamic thought ranging from bioethics to neuroethics and rethinking Islamic law and theology. He was 2011-2012 Senior Fellow at the Kenan Institute for Ethics at Duke University.

Dr. Moosa's Fulbright project explores how twentieth- and twenty-first century Indian Muslims', especially Deobandi, juridical, ethical and theological reflections and practices have subtly inscribed new forms of subjectivity on legal, moral and ethical discourses. Muslim juridical epistemology as inherited from the pre-modern period, in overt and covert ways, presumes an imperial Muslim subject. The revealed law (shari`a), discursively practiced as positive law (fiqh) in conjunction with classical Islamic theology seeks to privilege the interests of the believer against the unbeliever, male interests above females' interests, together with a range of hierarchical relations and practices. How do contemporary scholars rework and repurpose this earlier tradition?

Ebrahim
www.usief.org.in