Periodic Reporting for period 1 - SJMethod (Uncharted Anti-Radicalism Strategies: Challenging the Interpretative and Hermeneutical Methodologies of the Salafi-Jihadi Theology)
Reporting period: 2021-08-01 to 2023-07-31
The emergence of the Salafi-Jihadi theology, embodied by groups such as affiliates Al Qaeda, Boko Haram, and IS, is the result of a complex socio-political context, but also of a recent epistemological crisis that affected Muslim countries. The defining mark of this reductionist epistemology is its textualist-oriented hermeneutics that equates the human interpretation of Qur’an with the divine will. The existent research focusing on explaining and preventing the phenomenon of Islamic radicalization has paid scant attention on the hermeneutical methodologies and epistemological paradigms that make possible, in the first place, the S-J vision. Constructing the interpretative and hermeneutical methodological profile of the S-J theology creates a more detailed, multidimensional knowledge of the way S-J indoctrination strategies function, thereby offering new contents, approaches and technics for the anti-radicalization programs.
The Salafi-Jihadi hermeneutics is defined, as a result of SJMethod, as a Qur’anic theory and methodology of interpretation that completely denies any interference of the human factor and/or limitation of the human comprehension on the following levels: on the level of the source of the revelation itself; on the level of the process of the revelation itself; on the level of the product of the revelation itself; on the level of the interpretation of the Text itself. The type of hermeneutics, rooted in such a view of theories of revelation and interpretative methodology, proves to be a teo-centric, logo-centric, truth-obsessed, static, dualistic, politically framed (constructing relations of power and subordination between the text and the reader) one.
The highest vulnerability of the S-J authoritarian hermeneutics is that it completely ignores the complex and interactive process that takes place between the text, context and reader, process that it is responsible for the open and always contestable creation and negotiation of the Qur’anic meanings. Furthermore, it ignores other Islamic non-Qurano-centric epistemologies. By this strategy, S-J primitive interpretative methodology empowers its adherents to transfer their violent socio-political interests, gender and exclusivist salvation suppositions upon the Qur’an and demand obedience in the name of a divine power.
The overarching research aim is to demonstrate the impact of the S-J interpretative and hermeneutical methodology on the construction of the violent S-J theology. In order to achieve this aim, the researcher employs an analytical framework comprising scriptural interpretational, hermeneutical, epistemological, feminist theological, sociotheological, ethical, identity theories, gender and masculinities studies standpoints. Special attention is paid to understanding the intersection between the Islamic theories of revelations and S-J epistemology.
The Salafi-Jihadi hermeneutics is defined, as a result of SJMethod, as a Qur’anic theory and methodology of interpretation that completely denies any interference of the human factor and/or limitation of the human comprehension on the following levels: on the level of the source of the revelation itself; on the level of the process of the revelation itself; on the level of the product of the revelation itself; on the level of the interpretation of the Text itself. The type of hermeneutics, rooted in such a view of theories of revelation and interpretative methodology, proves to be a teo-centric, logo-centric, truth-obsessed, static, dualistic, politically framed (constructing relations of power and subordination between the text and the reader) one.
The highest vulnerability of the S-J authoritarian hermeneutics is that it completely ignores the complex and interactive process that takes place between the text, context and reader, process that it is responsible for the open and always contestable creation and negotiation of the Qur’anic meanings. Furthermore, it ignores other Islamic non-Qurano-centric epistemologies. By this strategy, S-J primitive interpretative methodology empowers its adherents to transfer their violent socio-political interests, gender and exclusivist salvation suppositions upon the Qur’an and demand obedience in the name of a divine power.
The overarching research aim is to demonstrate the impact of the S-J interpretative and hermeneutical methodology on the construction of the violent S-J theology. In order to achieve this aim, the researcher employs an analytical framework comprising scriptural interpretational, hermeneutical, epistemological, feminist theological, sociotheological, ethical, identity theories, gender and masculinities studies standpoints. Special attention is paid to understanding the intersection between the Islamic theories of revelations and S-J epistemology.
The project was comprised of three work packages.
Work package 1 consisted in a literature review and a comparative analysis of the Qur’anic exegetic and hermeneutical methodologies for the premodern, modern and contemporary periods. The goal of this work package was twofold. Firstly, it was meant to establish the general analytical epistemological and hermeneutical framework in order to further accurately situate, delimitate and integrate the interpretative and hermeneutical methodological S-J profile. Secondly, it intended to collect and organize the methodological instruments that will be further used in work package 3 to concretely exemplify the role the hermeneutical strategies have in extracting different types of Qur’anic meanings.
Work package 2 was focused on constructing the hermeneutical methodological profile of the S-J theology by identifying the premodern interpretative strategies, atypical S-J hermeneutical methods and their combination with modern thought elements.
Work package 3 was concentrated on assessing the socio-cultural impact of the S-J and progressive hermeneutical methodologies with a special attention given to the issue of gender egalitarianism, religious pluralism, and Muslim integration. Moreover, the researcher included references to the impact of the theories of Islamic revelation on Islamic hermeneutics. Progressive interpretations were associated with a conceptualization of revelation as part of a meta-textual homology in which the cosmos and the human soul themselves were understood as revelations/books/divine signs. These signs were supposed to be deciphered simultaneously, in a multidimensional epistemological frame that exceeds its discursive limitations and is subjected to similar hermeneutics.
In conclusion, the researcher emphasized how understanding hermeneutically the ethical and social human responsibility that accompanies the interpretative endeavour, a research result of work package 1, can prevent from an incipient phase the vulnerability to radical discourses (work package 2). Explaining how dismantling the S-J method of reading the Qur’an dismisses the authority and legitimation of S-J scholars violent interpretations empowers the socio-political relevance of the research (work package 3) related to the understanding and prevention of violent Islamic radicalization. In addition, work package 3 gave more visibility to progressive Islamic interpretations that challenged the dichotomies between Islam-Western culture, tradition-modernity, promoting a common, human-rights based axiological language, goals, and practices.
Project results were disseminated to specialists through five conference presentations, the organization of one workshop, the publication of four academic articles, and to non-specialists through posts on social media, in press, video interview, guest lectures, open-access presentations.
Work package 1 consisted in a literature review and a comparative analysis of the Qur’anic exegetic and hermeneutical methodologies for the premodern, modern and contemporary periods. The goal of this work package was twofold. Firstly, it was meant to establish the general analytical epistemological and hermeneutical framework in order to further accurately situate, delimitate and integrate the interpretative and hermeneutical methodological S-J profile. Secondly, it intended to collect and organize the methodological instruments that will be further used in work package 3 to concretely exemplify the role the hermeneutical strategies have in extracting different types of Qur’anic meanings.
Work package 2 was focused on constructing the hermeneutical methodological profile of the S-J theology by identifying the premodern interpretative strategies, atypical S-J hermeneutical methods and their combination with modern thought elements.
Work package 3 was concentrated on assessing the socio-cultural impact of the S-J and progressive hermeneutical methodologies with a special attention given to the issue of gender egalitarianism, religious pluralism, and Muslim integration. Moreover, the researcher included references to the impact of the theories of Islamic revelation on Islamic hermeneutics. Progressive interpretations were associated with a conceptualization of revelation as part of a meta-textual homology in which the cosmos and the human soul themselves were understood as revelations/books/divine signs. These signs were supposed to be deciphered simultaneously, in a multidimensional epistemological frame that exceeds its discursive limitations and is subjected to similar hermeneutics.
In conclusion, the researcher emphasized how understanding hermeneutically the ethical and social human responsibility that accompanies the interpretative endeavour, a research result of work package 1, can prevent from an incipient phase the vulnerability to radical discourses (work package 2). Explaining how dismantling the S-J method of reading the Qur’an dismisses the authority and legitimation of S-J scholars violent interpretations empowers the socio-political relevance of the research (work package 3) related to the understanding and prevention of violent Islamic radicalization. In addition, work package 3 gave more visibility to progressive Islamic interpretations that challenged the dichotomies between Islam-Western culture, tradition-modernity, promoting a common, human-rights based axiological language, goals, and practices.
Project results were disseminated to specialists through five conference presentations, the organization of one workshop, the publication of four academic articles, and to non-specialists through posts on social media, in press, video interview, guest lectures, open-access presentations.
The existent research explaining the phenomenon of Islamic radicalization has taken into consideration extra-theological and content-oriented theological factors. SJMethod question was innovative and original because it demonstrated the impact of the S-J interpretative and hermeneutical methodology on the construction of the violent S-J theology. SJMethod can improve the understanding of the radicalization process and the efficiency of the methods of de-radicalization by offering means for deconstructing the premise that founds and empowers S-J rhetoric of indoctrination, namely text fundamentalism and its implications. Moreover, SJMethod develops new ways of science-practice transfer by two methods. Firstly, it makes accessible the hermeneutical and epistemological Qur’anic mechanisms to larger audiences by analysing them “in action”, by exemplifying how they practically change the norms and rules regulating the life of women, men and non-Muslims. Secondly, it transfers a philosophical hermeneutical knowledge into the empirical field of constructing policies for Muslims integration and prevention of radicalization. Last, but not the least, SJMethod tries to address another insufficiently explored field of research, namely the investigation of the relation between the different theories of revelation and hermeneutics. A more refined and multi-dimensional profile of the Salafi-Jihadi hermeneutics was thus formed. This approach proves to be fertile for future analysis not only regarding the Salafi-Jihadi theology, but also the broader field of Islamic hermeneutics and Qur’anic studies.