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سیاسی و روابط بین الملل::
سنت گفتمانی
The chapter then focuses on Ramadan's suggestive but ambiguous notion of Islam as a 'discursive tradition'.
ulama's action was rooted in the 'discursive tradition'(more later) of nasiha in Islamic moral theology based on the exhortation to 'promote the good and forbid the evil' by making arguments to convince the other person, without coercion and in ways which reassure him of the sincerity behind the advice.
Ramadan's purpose here is to draw attention to the difference between these two types of public criticism, which are connected to different genealogies of state-formation and subjectivity, linked, in turn, to very different discursive traditions of criticism.
Rather, they arise from 'the particular articulation of a discursive tradition at a certain point in time'.
Moreover, the limits of the discursive tradition of nasiha are not, as Ramadan claims, set primarily by the Eurocentric hegemonic discourse but by the Saudi authorities and the Wahhabi ?
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