In his third chapter, Nakissa claims, 'Qalb is sometimes translated as 'heart,' but this is misleading.' Actually, qalb is consistently translated as heart, and it is almost never translated as mind. This difference has significant theological implications. Nakissa proceeds to mistranslate one of these words, and this mistake, whether intentional or accidental, allows him to misrepresent Islamic law. Nakissa then claims he gave 'special attention to terms that have near or exact Arabic equivalents, and which are important to Islamic tradition,' such as mind (qalb), action (fi'l or amal), mental attribute (sifa al-qalb or wasf al-qalb), and disposition (malaka or khuluq). Hermeneutic theory hypothesizes that actions reveal the mind, and practice theory posits that repeated action (i.e., practice) alters the mind. Nakissa explains that both hermeneutic and practice theories are concerned with the relationship between action and mind. He focuses on higher Islamic learning in contemporary Egypt, drawing on more than two years of fieldwork at al-Azhar University, Cairo University's Dar al-Ulum, and a network of traditional study circles associated with the al-Azhar mosque. Louis, claims to use hermeneutic and practice theories to analyze the cultural, legal, and religious traditions of Islamic law. In The Anthropology of Islamic Law, Nakissa, assistant professor of Islamic studies and anthropology at Washington University, St.

The Anthropology of Islamic Disinformation

Elyoum elsabee