Legitimation Code Theory (LCT) can be applied to analyze and compare knowledge practices within different contexts, including an Islamic university and a mosque. Here’s how LCT might shed light on the differences in legitimation within these settings:
Semantic Density: In an Islamic university, there is likely to be a high semantic density, emphasizing theoretical and abstract knowledge related to Islamic studies, theology, jurisprudence, and other disciplines. The curriculum and teaching methods are designed to develop deep conceptual understanding and critical thinking skills. Academic research and scholarly publications are valued, promoting the generation and dissemination of specialized knowledge.
In contrast, a mosque may have a lower semantic density, focusing more on practical and contextual knowledge. Mosque activities typically include prayer, religious rituals, sermons, and community engagement. The emphasis is often on the application of religious teachings to daily life, fostering moral values, and enhancing spirituality. While there may be some teaching of Islamic theology and ethics, the level of conceptual depth may be less than in an academic setting.
Semantic Gravity: In an Islamic university, the knowledge practices align with formal education systems, academic institutions, and established scholarly traditions. The curriculum is structured according to recognized academic standards, and credentials such as degrees and certifications are awarded. The university’s legitimacy is derived from its association with recognized educational authorities, accreditation bodies, and research institutions.
A mosque, on the other hand, derives its legitimacy from its connection to the religious community and its role as a center for spiritual and religious activities. Legitimation within a mosque is often based on adherence to religious principles, community recognition, and the authority of religious leaders or scholars who may not have formal academic credentials.
Overall, LCT can help us understand the different ways in which knowledge practices are legitimized within an Islamic university and a mosque. The university emphasizes high semantic density and aligns with formal educational systems, while the mosque may prioritize lower semantic density and derive legitimacy from religious community recognition and leadership authority. Both contexts play important roles in the transmission and development of Islamic knowledge, but they differ in terms of their emphasis, practices, and sources of legitimation.
A spiritual Ishmaelite 