Ebrahim Moosa
  • Ebrahim Moosa

  • 118C Gray Building
  • Campus Box 90964
  • Phone: (919) 660-3520
  • Fax: (919) 660-3530
  • Office Hours: By appointment
  • Homepage
  • Curriculum Vitae
  • Specialties

    • Islam
    • Religion
    • Culture
  • Research Summary

    Law, Moral Philosophy, Ethics, and Critical Islamic Thought
  • Current Projects

    What is a Madrasa?, Muslim Ethics
  • Areas of Interest

    Studies in al-Ghazali
    intellectual traditions of pre-modern Islam
    madrasas of south Asia
    contemporary Islamic thought
    Muslim ethics
  • Education

      • PhD,
      • University of Cape Town,
      • 1995
  • Awards, Honors and Distinctions

      • Best First Book in the History of Religions 2006,
      • American Academy of Religion,
      • November, 2006
      • Philanthropy for Social Justice in Muslim Societies,
      • The Ford Foundation,
      • July 2005
      • Carnegie Scholars Award 2005,
      • Carnegie Corporation of New York,
      • May 2005
      • Mapping Knowledge, Shaping Muslim Ethics: Seeking a Paradigm Shift,
      • The Ford Foundation,
      • 0 2004
  • Recent Publications

      • with
      • Jeffrey T. Kenney & Ebrahim Moosa.
      • "Modern Islam: A Textbook."
      • 2013.
      Publication Description

      A textbook on modern Islam with Routledge published

      • E. Moosa.
      • "Abū Ḥāmid al-Ghazālī (d. 505/1111)."
      • Islamic Legal Thought A Compendium of Muslim Jurists.
      • Ed. Oussama Arabi, David S. Powers and Susan A. Spectorsky.
      • Brill,
      • 2013.
      • 261-293.
      • [web]
      Publication Description

      a detailed analysis of Ghazali's work as a jurist in English. I also translated an original source, a section of Ghazali's text on the importance of individual moral responsibility

      • Bioethics
      • (2013)
      • .
      • [web]
      Publication Description

      The field of medicine provides an important window through which to examine the encounters between religion and science, and between modernity and tradition. While both religion and science consider health to be a ‘good’ that is to be preserved, and promoted, religious and science based teachings may differ in their conception of what constitutes good health, and how that health is to be achieved. This paper analyzes the way the Islamic ethico-legal tradition assesses the permissibility of using vaccines that contain porcine-derived components by referencing opinions of several Islamic authorities. In the Islamic ethico-legal tradition controversy surrounds the use of proteins from an animal (pig) that is considered to be impure by Islamic law. As we discuss the Islamic ethico-legal constructs used to argue for or against the use of porcine-based vaccines we will call attention to areas where modern medical data may make the arguments more precise. By highlighting areas where science can buttress and clarify the ethico-legal arguments we hope to spur an enhanced applied Islamic bioethics discourse where religious scholars and medical experts use modern science in a way that remains faithful to the epistemology of Islamic ethics to clarify what Islam requires of Muslim patients and healthcare workers.

      • E. Moosa.
      • "Post 9/11: America Agonizes over Islam."
      • The Cambridge History of Religions in America: Religions in America 1945 to the present.
      • Ed. Stephen J. Stein.
      • 3
      • New York:
      • Cambridge University Press,
      • 2012.
      • 553-574.
      • [web]
      • E. Moosa.
      • "Translating Neuroethics: Reflections from Muslim Ethics."
      • Science and Engineering Ethics
      • 18
      • .2
      • (2012)
      • :
      • 519-528.
      • [web]
      Publication Description

      Abstract Muslim ethics is cautiously engaging developments in neuroscience. In their encounters with developments in neuroscience such as brain death and functional magnetic resonance imaging procedures, Muslim ethicists might be on the cusp of spirited debates. Science and religion perform different kinds of work and ought not to be conflated. Cultural translation is central to negotiating the complex life worlds of religious communities, Muslims included. Cultural translation involves lived encounters with modernity and its byproduct, modern science. Serious ethical debate requires more than just a mere instrumental encounter with science. A robust Muslim approach to neuroethics might require an emulsion of religion and neuroscience, thought and body, and body and soul. Yet one must anticipate that Muslim debates in neuroethics will be inflected with Muslim values, symbols and the discrete faith perspectives of this tradition with meanings that are specific to people who share this worldview and their concerns.

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  • PhD Students

    • Daanish Faruqi
      • August, 2013 - present
    • Hunter Bandy
      • August, 2011 - present
    • Ali Mian
    • Saadia Yacoob
    • Mashal Saif
    • Sam Kigar
      • July 2010, 2010 - present
  • Hymn
  • Beth Alpha, Synagogue Mosaic, Ark
  • Roman Mosaic, Galilee
  • Kuden
  • Israel western wall
  • prayer tablet meiji shrine tokyo
  • a 139ac
  • Brazil
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