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The conflicting and different reactions to Covid-19 pandemic, ranging from a willingness to cooperate with health authorities to a violent rejection of all decisions and measures suggested or taken by local and international authorities are but expressions of framing meanings of and finding answers to why Covid-19 broke out on a such global scale beyond biological boundaries. This is to show why epidemics such as Covid-19 deserve to be investigated within their broader cultural, political, scientific, and geographic contexts. Religion or the religious rationale once again has made itself a site of interest in the public space; both as one of the many competing explanatory frameworks and as a scapegoat for contributing to the breakdown of the social order and for promoting unscientific, irrational and superstitious understandings and interpretations of Covid-19. As a matter of fact, certain religious communities across all the Abrahamic religions do present theological and eschatological interpretations of the pandemic. As we shall see, Messianic Jewish groups actually present a hermeneutical framework that consists of a theological-eschatological framework of the Covid-19 pandemic and a socio-political pantheism plan of action the aim of which is to maintain the believer immune to the attacks of secularism and its ills. On the latter point, I find Rabbi Amnon Yitzhak's explanatory framework of the Covid-19 pandemic very informative as both to how the religious rationale is still at work in post-secular societies, and why Jewish ultra-orthodoxy's theological-eschatological explanation and social pantheist response are worth investigating. In this article, Rabbi Amnon Yitzhak's "perception, interpretation and response" to the Covid-19 pandemic and its global impact on both the biological and the social aspects shall be the primary subject of our analysis.

The conflicting and different reactions to Covid-19 pandemic, ranging from a willingness to cooperate with health authorities to a violent rejection of all decisions and measures suggested or taken by local and international authorities are but expressions of framing meanings of and finding answers to why Covid-19 broke out on a such global scale beyond biological boundaries. This is to show why epidemics such as Covid-19 deserve to be investigated within their broader cultural, political, scientific, and geographic contexts. Religion or the religious rationale once again has made itself a site of interest in the public space; both as one of the many competing explanatory frameworks and as a scapegoat for contributing to the breakdown of the social order and for promoting unscientific, irrational and superstitious understandings and interpretations of Covid-19. As a matter of fact, certain religious communities across all the Abrahamic religions do present theological and eschatological interpretations of the pandemic. As we shall see, Messianic Jewish groups actually present a hermeneutical framework that consists of a theological-eschatological framework of the Covid-19 pandemic and a socio-political pantheism plan of action the aim of which is to maintain the believer immune to the attacks of secularism and its ills. On the latter point, I find Rabbi Amnon Yitzhak's explanatory framework of the Covid-19 pandemic very informative as both to how the religious rationale is still at work in post-secular societies, and why Jewish ultra-orthodoxy's theological-eschatological explanation and social pantheist response are worth investigating. In this article, Rabbi Amnon Yitzhak's "perception, interpretation and response" to the Covid-19 pandemic and its global impact on both the biological and the social aspects shall be the primary subject of our analysis. Tidsskrift for ; The conflicting and different reactions to Covid-19 pandemic, ranging from a willingness to cooperate with health authorities to a violent rejection of all decisions and measures suggested or taken by local and international authorities are but expressions of framing meanings of and finding answers to why Covid-19 broke out on a such global scale beyond biological boundaries. This is to show why epidemics such as Covid-19 deserve to be investigated within their broader cultural, political, scientific, and geographic contexts. Religion or the religious rationale once again has made itself a site of interest in the public space; both as one of the many competing explanatory frameworks and as a scapegoat for contributing to the breakdown of the social order and for promoting unscientific, irrational and superstitious understandings and interpretations of Covid-19. As a matter of fact, certain religious communities across all the Abrahamic religions do present theological and eschatological interpretations of the pandemic. As we shall see, Messianic Jewish groups actually present a hermeneutical framework that consists of a theological-eschatological framework of the Covid-19 pandemic and a socio-political pantheism plan of action the aim of which is to maintain the believer immune to the attacks of secularism and its ills. On the latter point, I find Rabbi Amnon Yitzhak's explanatory framework of the Covid-19 pandemic very informative as both to how the religious rationale is still at work in post-secular societies, and why Jewish ultra-orthodoxy's theological-eschatological explanation and social pantheist response are worth investigating. In this article, Rabbi Amnon Yitzhak's "perception, interpretation and response" to the Covid-19 pandemic and its global impact on both the biological and the social aspects shall be the primary subject of our analysis. Tidsskrift for

Abstract: Instead of the orientalist reformist paradigm as frame and episteme, Khatibi proposes a theory of double critique, critical liminality that targets, in a bi-directional movement, a Eurocentric or Orientalist discourse and an ethnocentric local discourse. Three critical concepts, constitutive of the theory of double critique: decolonisation, desacralisation and the orphan book are operative in Khatibi ́s analysis of Orientalism, identity, and the issue of origin. As a professional outsider, Khatibi follows conceptually and methodologically the rules of the epistemological critique in an enunciation of negotiation, not of negation; a site of hybridity. Keywords: Orientalism, Double Critique, Qur ́an, Islamic Studies, Psychoanalysis, Bible, Hybridity, Bilingualism, Maṭrūz Bibliography Abu Zayd, N. H. (2014). Al-Tafkīr fī zaman al-takfīr. Casablanca/Beirut: al-markaz al-ṯaqāfī al-ʿaraī. Anidjar, G. (2008). Semites: Race, Religion, Literature. Stanford: Stanford University Press. 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Three critical concepts, constitutive of the theory of double critique: decolonisation, desacralisation and the orphan book are operative in Ḫaṭībī´s analysis of Orientalism, identity, and the issue of origin. As a professional outsider, Ḫaṭībī follows conceptually and methodologically the rules of the epistemological critique in an enunciation of negotiation, not of negation; a site of hybridity.

This article showcases why ideology, and more specifically religion, is pertinent to the study of deradicalization by examining the influential revisionist efforts of two former advocates of Salafi-Jihadism, Dr. Fadl [alias for Sayyed Imam al-Sharif] in Egypt in 2007 and Abu Hafs in Morocco in 2009. With recourse to both the revision- ist ideologues' argumentation and primary documents, we show that these efforts are informed by an Islamic legal perspective, which is undergirded by an interpretive approach constructed around the intent and higher objectives (maqāsid) of the shariʿa. As shown, this takes the form of engaged readings of the classical Islamic rulings pertaining to armed jihad and its conduct in the light of the realities of modern societies. On the basis of their revisionist methodology, Dr. Fadl and Abu Hafs develop a faith-based model of containment that attempts to reconcile Islamist political thinking with the role of the nation-state in safeguarding the goals of the shariʿa as a means to preventing internal strife (fitna). Against this backdrop, the article argues that both authors' call for a revival of the shariʿa's higher objectives provides jihad with a new conceptualization and, in doing so, contributes to broader debates about the role that religious values can play in dismantling radical theological interpretations of politics and religiosity. ; This article showcases why ideology, and more specifically religion, is pertinent to the study of deradicalization by examining the influential revisionist efforts of two former advocates of Salafi-Jihadism, Dr. Fadl [alias for Sayyed Imam al-Sharif] in Egypt in 2007 and Abu Hafs in Morocco in 2009. With recourse to both the revision- ist ideologues' argumentation and primary documents, we show that these efforts are informed by an Islamic legal perspective, which is undergirded by an interpretive approach constructed around the intent and higher objectives (maqāsid) of the shariʿa. As shown, this takes the form of engaged readings of the classical Islamic rulings pertaining to armed jihad and its conduct in the light of the realities of modern societies. On the basis of their revisionist methodology, Dr. Fadl and Abu Hafs develop a faith-based model of containment that attempts to reconcile Islamist political thinking with the role of the nation-state in safeguarding the goals of the shariʿa as a means to preventing internal strife (fitna). Against this backdrop, the article argues that both authors' call for a revival of the shariʿa's higher objectives provides jihad with a new conceptualization and, in doing so, contributes to broader debates about the role that religious values can play in dismantling radical theological interpretations of politics and religiosity.