Pedagogical and Academic File (2016): Introduction

This introduction includes the humble achievements of the academic

year 2015-2016. Accomplishments of earlier years (2011-2015) are to be
sought in Part I & Part II of the attached Scientific and Pedagogical Report.
It is worth noticing that I was candidate for the position of Assistant
Professor twice before: in 2014 and again in 2015.

The Candidate:

My name is Bechir Saoudi, PhD in English Literature and Cultural

Translation Studies, and Teaching Assistant at the English Department of
ISEAH, Kef, Jendouba University.

I am pleased to have the opportunity of proposing myself for the

position of Assistant Professor after having successfully spent 5 years and
fulfilled my duties as Teaching Assistant at the ISEAH, Kef, Jendouba
University.

Before being appointed teaching assistant in 2011, I had held the rank
of English language teacher in both secondary and higher education in
Tunisia and abroad for 18 years since 1993. My accomplishments and
contributions to the University as a detached instructor since 1999 and as
a teaching assistant since 2011 have established a certain academic
maturity that probably merits promotion.

I went to the English Department at the ISEAH Kef with some talents
in education and teaching methodology. In the second semester of my first
year, I was selected the English Department Chairman and received further
training in curriculum development, teaching, and learning theory at the
University of Jendouba.

I was voluntarily in charge of devising the Institutes teacher and

student schedules during 4 years. I also participated extensively in the
introduction of the Core English Degree (Licence Fondamentale) in the
ISEAH Kef three years ago, and I am actively working on the introduction of
an applied MA in Business English.

I got my PhD in English literature and cultural translation studies with

honors from the University of Manouba in February 2012, only a few

months after being recruited as teaching assistant. In 2014, I succeeded in

getting my thesis published with the renowned Arab World English Journal
(AWEJ), based in Texas, USA.

I was member of both the Organization Board and Scientific

Committee

of

the

2nd

International

Conference

on

Transition,

Transformation, and Transgression, ISEAH, KEF, Tunisia, March 6th-7th

2014. I also participated with a distinguished paper entitled Hamlet Turned
Terrorist, approved for publication in the ISEAHs Humanities scientific
journal.

In addition to the above accomplishments, I am now supervising both

research and applied MA dissertations at the universities of Tunis and
Jendouba. I have humbly displayed the special qualities and maturity of an
instructor who can ably further the academic interests of Tunisian
universities. My professional conduct, collegiality, and citizenship in the
academic community are quite adequate.

The long-term support of my current Institutes academic and societal

mission resulted in my preservation as English department chairman for
four years at a row (2011-2015); I expect with confidence that I will promote

the commitment to scholarly exchange and the pursuit of intellectual

communication within the English department and beyond: My attributes for
negotiation, communication, and leadership extend contributions to
academic life well beyond the bounds of my department.

PhD Dissertation (2012):

My dissertation is an interdisciplinary endeavor that involves
Shakespeare adaptation, translation studies and cultural studies. It
approaches the adaptation of Shakespeare's Hamlet into Sulayman AlBassams The Al-Hamlet Summit from a cultural translation studies
perspective. Linguistic theories of translation and meticulous comparisons
between originals and translations were sidelined because they did not
thoroughly consider the text in its cultural environment. The dissertation has
thus focused on the interaction between translation and culture, moving
from translation as text to translation as culture and politics. For this reason,
in the analysis of The Al-Hamlet Summit (AHS) tradaptation, I considered
two areas where cultural studies influence translation studies: Translation as
rewriting, and translation and postcolonialism.
In my treatment of translation as rewriting, I followed Lefeveres
discussion of the factors that govern the reception, acceptance or rejection
of texts. I trimmed them down to two components: Ideology and poetics
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which Lefevere considers to be prevalent over mere linguistic aspects.

Dealing with translation as rewriting helped me set translations in time, and
by extension, in politics, ideology, economics and culture. It is a method that
derives from descriptive translation studies and polysystem theory. Yet, it
moves beyond their parameters to study the ideological and political issues
and the moral conventions that interfered with the adaptation of Hamlet in a
post 9/11 turbulent world. The refrain of translation in a postcolonial context
has been the imbalance of power relations between East and West. Since
in one of its aspects [translation] is a matter of power, as Tymoczko puts it
(Post-Colonial 283), my dissertation dealt with the analysis of power
relations in the adaptation of Shakespeares canonical work.
The dissertation's aim was to apply cultural translation studies
approaches to a post 9/11 loose adaptation of Shakespeare's Hamlet. The
feasibility of such a procedure was addressed through the discussion of
adaptation terminology, the interchangeability of adaptation and translation,
and the plausibility and relevance of combining both into the term
tradaptation (translation-adaptation). Tradaptation was then viewed as
rewriting, following Lefeveres guidelines concerning the factors that govern
the production of literary translations: Ideology and poetics. The plays
ideological dimension has helped in setting secularists and moderate
muslims against Islamist extremists (including terrorist "salafists"), while
5

poetics has allowed an overall analysis of the play, its conflicting characters
and the theme of terrorism.
The dissertation then looked into the three-fold relationship between
Shakespeare, (post)colonialism and tradaptation, probed AHS as a
postcolonial rewriting, exploring the notions of culture and tradaptation in
relation to the postcolonial turn, and studying language, the notions of
hybridity, the translational and the transnational, the (in)visibility of the
rewriter in foreignizing the domesticated, and the cannibalization of Hamlet.
The study also dealt with the concepts of hegemony and resistance in
addition to the discourses and practices that serve foreign hegemony:
Stereotyping back, internal repression and female oppression.
These new cultural approaches proved effective in widening the
horizons of translation studies with a wealth of new insights as could be
demonstrated through the analysis of AHS. They showed that culture could
no longer be viewed as a stable unit, neither could translation necessarily
be perceived as mere transfer between cultures, but as a dynamic process
which implies difference and conciliation where cultures merge and create
new spaces. Translation in the context of asymmetrical cultures does not
confirm borders between centre and periphery, but rather discovers various
centers where cultural differences can be negotiated. It can serve the
interests of both the strong and the weak and can in fact attain a certain
6

democratic ideal if the work of postcolonial writers, including Anglo-Kuwaiti

writer Sulayman al-Bassam, is adequately rendered.
Ironically, however, the study discovers that, in some of its aspects,
postcolonial translation studies does nothing more than repeat the model of
oppression that it claims to oppose. Foreignizing translations, for instance,
can be seen as elitist and far distanced from any alleged democratic ideal.
Also, the risk of postcolonial translation studies reverting to discursive
practices it had initially been conceived to oppose, like stereotyping, needs
to be taken into consideration in future studies.
The thesis goes in line with the fact that the cultural turn took
translation studies away from purely linguistic analysis, bringing it into
contact with other disciplines. The new cultural approaches widened the
horizons of translation studies with a wealth of new insights, and that was
demonstrated through the analysis of AHS. The approaches show that
culture can no longer be viewed as a stable unit, neither can translation
necessarily be perceived as mere transfer between cultures, but as a
dynamic process which implies difference and conciliation where cultures
merge and create new spaces. Translation therefore - mainly in the context
of asymmetrical cultures, like arab and western - does not confirm borders
between centre and periphery, but rather discovers various centers where
cultural differences can be negotiated. It can serve the interests of both the
7

strong and the weak and can in fact attain the democratic ideal if the
rhetoricity and textuality of the work of Third World writers is adequately
rendered. The weak have indeed been allowed to be other than pitied, and
the cruel to be other than hated as was the intention of the playwright
behind the tradaptation of Hamlet.
My dissertation showed that, far from being an isolated act that
happens in a vacuum, translation/adaptation/tradaptation in a cultural
studies context is part and parcel of an ongoing process of intercultural
transfer highly charged with significance at every stage, and capable of
constructing new identities. It could be placed into the many discursive
activities and systems that are part of cultural interaction. It is an activity
that continues to be vital as the world gets smaller and smaller. What
George Steiner (1975: 247) said of translation during the Renaissance is
still valid today. At a time of explosive innovation, and amid a real danger of
disorder, translation can absorb, shape, and orient the raw material. It
establishes a logic of relation between the past and the present, and
between different cultures and traditions which seem to be splitting apart
under the heavy weight of globalization, nationalism and religious conflict.
The risk of postcolonial translation studies reverting to practices it had
initially been conceived to oppose needs more attention, however.
Niranjana indeed brings to light the way colonial powers impose their own
8

values and even rewrite the colonized peoples own image of themselves
and criticizes western approaches to translation studies. However, in some
of its aspects postcolonial translation does nothing more than repeat the
model of oppression that it claims to oppose. AHS indeed gave vital and
much needed expression to todays Arab concerns and presented them to
the West in a sophisticated and human form (Holderness 2006: 16). For
some, however, says Al-Bassam, without stating names, The Al-Hamlet
Summit was the work of a Westernised traitor that falsely approximated
between Islam and the propagation of violence. (Ibid.) Is it not the case
that the portrayal of Hamlet and Ophelia as Muslim fundamentalists and
suicide bombers, wonders Smith (2004: 74-5), will have the effect of
exacerbating even promoting the racist assumptions typified by the
tabloid press? (Holderness 2006: 16.) The term postcolonial itself can
keep at a comfortable distance tougher terminology, such as imperialism,
geopolitics and capitalism. Besides, one can wonder with Robinson
(1998: 108-113) whether foreignizing translations are not inherently elitist
and far away from any alleged democratic ideal.
My dissertation primarily studied AHS according to cultural and
postcolonial frameworks that extensively informed translation studies.
These frameworks, however, have not yet been fully exhausted.

MA Dissertation (1997): The Link

My PhD was a logical extension of my MA dissertation, both dealing
with Shakespeare in Tunisia and the Arab World. What raises interest in
Shakespeare in a Tunisian and Arab context is that Tunisian researchers
have long been standing with their backs to the details of Shakespeare's
century-old life with them. One of the facts is that a number of educated
people know him more from the original English texts than from local
translations, adaptations and performances. And since the works related to
"great ones must not unwatched go", it was convenient for my MA thesis to
turn attention to the "Tunisified" versions and performances that would allow
the experience of a neglected piece of Shakespeare to come to the fore.
Work on such a foundation study as my MA allowed a number of
inferences. First, Shakespeare's works could by no means have been
introduced, nor could they have gained momentum in a mainly Frenchdominated culture without an Egyptian promotion that helped introduce a
Shakespearean tradition in a mainly "Molirian" area.
Tunisians, however, did not wait long before taking over from
Egyptians and appointing themselves to top theatrical positions, paving the
way for "nationalist" actors to hold sway. The latter shaped Shakespeare's

10

plays to fit political aims placing themselves on the colonizing French police
wanted lists.
With the years Tunisians learned how to modify their views easing up
on nationalist pursuits, offering key concessions to more private and
domestic issues. Attention soon turned from playing the prestigious role of
the North African Commander Utayl (Othello) to consider the necessity of
reconciliation, tolerance and love as expressed in the lyricism of Shuhada'
al Gharam (Romeo and Juliet) and Hamlet.
My MA dissertation showed how Shakespeare was Tunisified.
Adaptations and translations especially from the early 1960s until the late
1990s were reflections of the country's social patterns and its religious
beliefs and secular tendencies alike. That debate was taken a step further
in the PhD dissertation that discussed the question of religious extremism
and "salafist" barbarian radicalism.
The 2016 Conference on Terrorism: A Multi-disciplinary Approach:
Opening Speech (Bechir Saoudi: Member of the Steering Committee):
Respected director,
Distinguished guests,
Ladies and gentlemen,
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To begin with, please allow me, on behalf of the Higher Institute of Applied
Studies in Humanities of El Kef, to express a warm welcome and sincere
regards to all our guests who have come from various cities and universities
in order to attend this first of its kind study day on terrorism.
We are getting together today for an in-depth and fruitful discussion
on an issue of common and extreme concern to all of us. We have gathered
to exchange views, enhance mutual understanding, and expand common
ground.
I wish to congratulate the organizing committee upon their success in
paving the way for this study day. I believe it will be a highly valuable
contribution to academic life, and to peace, stability and development in
Tunisia and (why not) worldwide.
Our institution, including the English department, has always been
ready to hold conferences, conduct exchanges and build friendly
cooperation with scholars and experts from Tunisia and beyond so as to
push ahead with the process of scientific thinking that is the real source of
national and international well-being in all possible fields.
With the ever growing threat of barbaric violence stemming from
ignorant minds, it is a trend of our contemporary life to long for peace, seek
cooperation and promote scientific development. Uncertainties in the
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deteriorating local and international situation are on the increase, and the
traditional and non-conventional threats to peace and security on the rise,
with grave challenges from terrorism, extremism and separatism looming
ahead.
Terrorism, in particular, has become a global hazard and the common
enemy of mankind. Quite a number of countries including Tunisia have
recently been targeted and victimized by terrorists; Tunisian scholars and
academics, like the rest of citizens, have been consistently opposed to all
forms of violence, working towards the strengthening of cooperation at all
levels in the fight against terrorism.
In this institute, and ever since a number of our students were
arrested earlier this year for allegations of terrorism, the English department
has been working towards putting an end to the heinous trend of
radicalization of our youth.
Today's study day is the crux of that endeavor. Tunisians are a peace
loving nation who, now more than ever before, need to be seen
concentrating on the spread of knowledge, economic construction and the
raising of living standards. I hope that today we can all succeed in making
our due contribution to promote order, peace and knowledge at the expense

13

of barbarism, chaos and ignorance for the benefit, not only of Tunisians, but
of the world at large.
So please allow us to start with the study day's keynote speech by Dr Sami
Dadi.
Thank you.
I was member of the Organizing Committee of the above conference (see
certificate below) and contributed a powerpoint presentation entitled Islam
and Terrorism: Debunking the Myths of Takfiris (see certificate below):

Islam and Terrorism:

Debunking the Myths of Takfiris
With the ever growing threat of terrorism posed by Takfiri-like terrorist
enterprises, three strategic objectives have been identified as key to
disrupting, dismantling, and ultimately defeating the savagery and
barbarism of terrorists:
1-tightening of security measures,
2-targeting top terrorists: leadership decapitation, and
3-deradicalization.
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Though the first and second objectives (security and decapitation) have
been notably successful (e.g. Tunisian Army), the third objective, deradicalization, has been relatively less fruitful.
Radicalization and the justification of violence are unjustifiably taking place
in mosques, on campuses, in prisons, on the net, and on every possible
site.
However, approaches to counter-radicalization most of the time miss their
mark:
Such approaches presume that ending the reign of "Islamic" terror requires
that Islam as a religious faith delegitimize core Islamic tenets.
These approaches unnecessarily cast a net that captures in it a vast Islamic
universe whose adherents are equally repelled by terroristic methods.
Old and recent important jurisprudential debates among Islamic scholars
have produced several conclusions that may be used to delegitimize Takfiri
organizations reign of terror as both religiously unlawful, and pragmatically
imprudent. (For Takfiris' distorted understanding of religion is by no means
religion)

15

A takfiri is obviously an extremist who practices takfir: Pronouncement that

someone is an unbeliever (kafir) and no longer Muslim. (The Oxford
Dictionary of Islam).
A whole ideology stands behind it: Takfiris call it salafism.
What is salafism?
Muhammad Salih Ibn Uthaymeen, prominent and contemporary Saudi
salafist, provides the definition: Salafiyyah is following the way of the
Prophet and his Sahabah..."
The term Salaf, he adds, "refers to the first three praised generations of the
companions (as-Sahaabah) and those that followed them (at-Taabioon) and
those that followed them [Taabiee at-Taabieen]. They indeed are the pious
predecessors (as-Salaf as-Saaleh)."
"Whoever came after them and traversed upon their way," says the scholar,
"then he is like them upon the way of the Salaf"
And Takfiris claim to be no other than that: Salafists, but with a special focus
on Jihad: That is why they never identify themselves as Takfiris, but instead
call themselves Jihadi Salafists.
The present paper sets out to reach the conclusion that jihadi salafists are
neither jihadi nor even salafists.
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The study exposes the way Jihadi Salafists rely on a tiny selection of
references from the Quran and prophetic tradition to make up central parts
of a twisted discourse that legitimizes terrorism and sanctions barbaric
violence and bloodshed.
Traditional interpretations of the Quran and Hadith are reworked and
manipulated in takfiri treatises to match a political agenda that craves for
power, thus violating mainstream Islamic demands for an undistorted
application of the verses and Hadiths.
As self-appointed guardians of Islam, Jihadi Salafists insist that
Muslims live by their own interpretation of religious tenets. Muslims who
refuse to succumb are automatically ex-communicated and declared kuffar
(disbelievers), which makes it permissible to spill their blood and take their
property.
Their methodology includes three steps that start with takfir (excommunication) and end up with tafjir (bombardment):
1. Making Takfir of other Muslims.
2. Renouncing obedience to the leader or government.
3. Declaring the blood of other Muslims lawful to spill.

17

Due to the gravity of the matter, I propose to analyze the core of JihadiSalafist narrative through an empirical, evidence-based approach, focusing
on a sample of prominent extremist articles popular among sympathizers of
the takfiri cause.
I shall particularly focus on Quranic verses and prophetic traditions that, in
extremist interpretation, explicitly endorse violence or fighting.
The study is not intended as a dissection of the whole Quran or the
whole core of prophetic traditions that are of relevance,
but rather the way in which individual and isolated verses and Hadiths
are used by jihadist propagandists to glorify and encourage acts of violence.
Thus, here I pursue two main goals:
- to identify the nature of Quranic and prophetic tradition references
justifying violence, and
- to identify elements of selective and de-contextualised referencing which
can be used to exploit weaknesses in the narrative of jihadi salafists.
When juxtaposed to the requirements set forth by mainstream
Salafism for literal interpretation of the Qur'an and Sunnah, values which
are frequently invoked by Takfiris themselves, their peculiar selective

18

narrative appears paradoxically to rely on a Qur'an and Sunnah tailored a la

carte.
Let us move to some practice:
A major argument of takfiris in their radicalization process is the question of
Ruling by Other than What Allaah has Revealed:
Rulers (presidents, kings...) who do not implement shari'a law (rule by other
than what Allah has revealed) are declared apostate/kuffar by takfiris.
Yet, 'Uthaymeen says: "When it comes to ruling by other than what Allaah
has revealed, three types of rulers can be outlined with clarity: at times it
can be disbelief (kufr), or at times sin (fisq), or at times oppression (dhulm),
all depending on the situation of the ruler."
He is actually referring to 3 verses in Sura Al-Ma'ida:
"And whoever does not judge by what Allah has revealed - then it is those
who are: the disbelievers...(verse 44) the wrongdoers...(verse 45) the
defiantly disobedient" (verse 47).
Takfiris can only afford to consider verse 44 and make ruling by other than
what Allaah has realvaeld to be only kufr (disbelief). (For to declare a ruler a
disbeliever legitimizes his removal by force).

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The other two options offered in the other two Quranic verses (wrong-doers
and disobedient) of the same Sura are simply overlooked.
Let us take the argument a step further and consider only verse 44 of Sura
al-Ma'idah.
Ibn Abbas, the prophet's cousin and most prominent interpreter of the
Qur'an says that the type of kufr (disbelief) mentioned in verse 44 is not the
kufr that makes a Muslim non-Muslim, it is rather a "Kufr Duna Kufr",
meaning a minor type of kufr that is only smilar to a major sin, which cannot,
from a slafist viewpoint, by any means lead a Muslim to be considered as
an apostate/defector of Islam/disbeliever. This is the view of Ibn Taymiyah
and Ibnul Qayyim.
Let us take the argument another further step. Suppose that the ruler of a
particular Muslim country has become apostate/kafir, does that sanction
taking up arms against the ruler according to salafism?
Abdul-Aziz Ibn Baz, another prominent Saudi salafist, answers the question:
If rebellion would result in greater corruption, chaos, oppression, and the
assassination of those who do not deserve to be assassinated, and other
forms of major corruption, it is not permitted.

20

The agreed-upon Shar'ya (Islamic legal) rule states: (It is not permissible to
remove an evil by a greater evil. Rather, it is obligatory to ward off evil by
what removes or mitigates it).
Warding off evil by means of a greater evil is not permitted, according to
Ijma' (consensus) of Muslims.
"Even when seeing the ruler committing absolute Kufr, subjects should
advise this ruler to desist.
It is not permissible to rebel against him if revolution leads to greater harm,
because evil cannot be removed by what is more evil, as stated by
scholars... such as... Ibn Taymiyyah and... Ibn Al-Qayyim."
Reference here is made to two related Islamic principles:
1-The lesser evil principle: the principle that when faced with selecting from
two unpleasant options, the one which is least harmful should be chosen.
2-Warding off corruptions/evils takes precedence over bringing benefits
It is obligatory, in this case, continues Ibn Baz, to be patient, and to hear
and obey in what is Ma'ruf (accept what does not oppose Islamic
teachings), offer sincere advice to the authorities, supplicate for them that
they may be guided to the good, and to strive to reduce evil and increase
good.
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Ibn Uthaymeen said, "Even if we were to assume the extreme - that a

leader is a disbeliever, does this then mean we can incite the people to
oppose him, even if it causes revolt, chaos, and killing? This is definitely
wrong.
The kind of rectification and improvement desired will never come by this
approach. Rather, the only thing it will bring is great corruption because if,
for example, a group of people rise up in opposition to the leaders of some
country, and those leaders have strength and authority that the opposing
insurgents do not have, what will happen? Will this insignificant minority
prevail? It will not. (Taliban have not prevailed, Al-Qaida has not prevailed,
and ISIS is in decline)
The prophet is actually reported to have said about these people : Every
time a faction of them emerges it will be cut (Musnad Ahmad 27767)
Other attributes of takfiris (referred to as contemporary Khawarij) are
mentioned in Hadiths authenticated by salafists: e.g.: their outward portrayal
of righteousness and piety while concealing corruptive beliefs inside:
The Prophet said: One of you would belittle his own prayer when compared
to their prayer, and his fasting compared to theirs. They will recite the
Qur`an, but it will not go beyond their throats...

22

The Prophet is also reported to have said: They read the Qur`an, thinking it
is in support of them while it is actually against them.
Another attribute of the Khawaarij is that they are as the Prophet described
them: Young in age, having reckless and deficient intellects.
The Prayer criterion:
The Prophet said (about the rulers): Obey them as long as they establish
the prayer among you. (In Tunisia, and elsewhere in the Arab world, there
is a whole ministry for religious affairs that primarily takes care of mosques
and establishing prayers).
In another narration, he said: You will see things from them (rulers) that
you know (to be right) and things you dislike. And when asked, "Should we
oppose them with our swords?," he said: No, not as long as they pray.
(That would be a sign that the ruler is still within the circle of Islam)
So even if the ruler were wicked and oppressive; as long as he establishes
prayer, then it is impermissible to oppose and revolt against him;
This obligation of obedience to oppressive rulers who establish the prayer is
a salafist tenet violated by Jihadi Salafists

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The Quran says (what means): O you who believe! Obey Allaah and obey
the Messenger (Muhammad), and those of you (Muslims) who are in
authority... (An-Nisa, ayah 59)
There are numerous prophetic sayings, authenticated by salafist scholars,
that command Muslims to obey Muslim rulers, whether they are just or
unjust.
Whosoever obeys the ruler has obeyed me. And whoever obeys me had
obeyed Allaah; and he who disobeys the ruler has disobeyed me. And
whoever disobeys me has disobeyed Allaah. (Al-Bukhaaree and Muslim)
Whoever sees from his leader something of disobedience to Allaah, then
he should dislike [in his heart] what he does of sinning against Allaah, but
he must not move even a hand-span away from obedience (to him).
(Muslim, no. 1855)
Whoever meets Allaah (meaning whoever dies) with no allegiance of
obedience (to the ruler) upon him, then he dies a death in a state of
Jaahiliyyah (pre-Islaamic state of ignorance). (Muslim, no. 4770)
Imaam Ash-Shawkaanee (died 1250 A.H.), a scholar well recognized by
contemporary salafists says in his book Raf'-ul-Asaateen fee Hukm-il-Ittisaal
bis-Salaateen (pp. 81-82):

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It is obligatory to obey them [the rulers] and to be patient with their

oppression.
One of the ahaadeeth in which the Prophet commanded us to obey them
[the rulers] consists of the words: '...even if he beats your back and takes
your money.' It is also authentically reported on him that he said: 'Give them
what they are entitled to (of rights), and ask Allaah for what you are entitled
to (of rights).'
Instead of armed rebellion against rulers, the Prophet advises his followers
to give the ruler polite advice and go no further than that:
He says: He who wants to give the ruler advise, do not advise him openly,
but inform (advise) him secretly. And if he obeys (accepts), then that is
good. And if he does not, then you have done that which is upon you.
Takfiris of course throw all these prophetic Hadiths behind their back. They
are actually rebelling against their own prophet, which is one of the
interpretations of the word taghoot, the same word they use to excommunicate rulers and their armed and security forces.
So who actually deserves to be executed if we were to apply takfiri logic?
Ibn Kathir, Quran interpreter famous among salafists, said in his book alBidayah wal-Nihayah, If the Khawarij ever gained power, they would corrupt

25

the entire earth, Iraq, and Syria. They would not leave alone a boy or a girl
or a man or a woman, for in their view the people have become so corrupt
that they cannot be reformed except by mass killing. (al-Bidayah walNihayah, 10/584)
'Arfajah Ibn Shurayh reported that the Messenger of Allah said: Whoever
comes to you while you are all in a state of unity and he seeks to cause
rebellion and tries to divide you, then (the legitimate ruler could) execute
him. (Muslim 1852.)
It is reported in Sahih Muslim that 'Ali said:
I heard the Messenger of Allah as saying: There would arise at the end of
the age a people who would be young in age and immature in thought, but
they would talk (in such a manner) as if their words are the best among the
creatures. They would recite the Qur'an, but it would not go beyond their
throats, and they would pass through the religion as an arrow goes through
the prey. So when you meet them, kill them, for in their killing you would get
a reward with Allah on the Day of Judgement. (Sahih Muslim 1066 a).
In contemporary terms, the prophet is commanding rulers and armies (the
very ones takfiris call taghoot) to fight against the real taghoot, takfiris.

26

Anas ibn Malik reported in Sunan Abi Dawud: The Messenger of Allah said,
There will be division and sectarianism in my nation and a people will come
with beautiful words and evil deeds. They will recite the Quran but it will not
pass beyond their throats They are the worst of the creation. Blessed are
those who fight them and are killed by them. They call to the Book of Allah
but they have nothing to do with it. Whoever fights them is better to Allah
than them. (Sunan Abi Dawud 4765) (This Hadith has been authenticated
by salafi scholar Nasiruddin Al-Albani.)
In another narration, the prophet says he would himself fight takfiris:
Should I live till they appear, I would kill them as the Killing of the nation of
'Ad. (Sahih al-Bukhari 7432)
And if they die they would die a pre-Islamic death:
It is narrated by al-Bukhari and Muslim in their Sahihs that the prophet
said: Whoever sees from his commander anything he dislikes, let him
endure it, for indeed the one who departs from the Jamaah one hand
span, then dies, he dies the death of Jahilyyah.
Ibn Sad reported Hasan Al-Basri (a follower of the companions) said,
If the people had patience when they are being tested by their unjust ruler,
it will not be long before Allah will give them a way out. However, they

27

always rush to their swords, so they are left with their swords. By Allah, not
even for a single day did they bring about any good. (al-Tabaqat al-Kubra
8789)
This is only a tip of the iceberg that makes up the flawed and despicable
ideology of takfiri terrorism.
Conclusion:
Given their lethal role in recruitment and radicalization of our youth,
the paper presents a challenge to extremist narratives. It has sought to
identify destructive irregularities and flaws in the extremist argument. It
illustrates how the narrative of the so-called "jihadi salafism" seeks to frame
its legitimization for violence through tapping into the authority of the Qur'an
and Sunnah. Scrutiny of a sample of major takfiri arguments indicates that
propagandists of violence violate the mainstream Salafists' own demands
for doctrinal purity in terms of adherence to the Qu'ran and prophetic
tradition.
It is now clear that Jihadi Salafists, contrary to what they claim, have lost all
connection with the original reformist and current purist Salafism. Jihadi
Salafists have been proven to be neither Jihadi, nor even Salafists as they
themselves claim.

28

(End of powerpoint presentation.)

Upcoming Contributions:
My upcoming events are the participation with papers and presentations at
at least three international conferences: one on didactics at the ISLT, on
November 3, 4 and 5, 2016 at the Higher Institue Of Langages, Tunis. The
following is my abstract for the symposium:

Participation Form

Name & surname: Bechir Saoudi

Speciality: English Literature & Cultural Translation Studies

Grade: Assistant, PhD.

Institution: ISEAH, Kef, Jendouba University

Personal address: Ezzehira, Jedeida 1124, Manouba, Tunisia.

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Mobile phone:

27270328

Email: ctat.ctat@yahoo.com

Presentation Title: Interaction in English Language Teaching/Learning and

its Relation to Comprehension and Production

Language of Presentation: English

Abstract:

The concept of interaction is an essential ingredient in foreign language

learning. Various types of interaction borrowed from the field of second
language acquisition have been widely discussed:
interaction,

learner-learner

interaction,

learner-content

learner-instructor

interaction,

learner-self interaction, and learner-interface interaction (Bonk, Bude, Lee,

Liu & Magjuka, 2005). Learner-instructor interaction is at the core of the
Interaction Hypothesis credited to Michael Long (1996). It is a perspective
on second language learning that is primarily concerned with making sense
of learners' engagement with their linguistic and social environments rather
than understanding language learners as autonomous individuals. In the

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context of teaching English as a foreign language, interaction between

teachers and learners constitutes a worthwhile attempt at repairing potential
communication breakdowns. If successful, interaction results in the
enhancement of both the comprehensibility of input, and the quality of
output. In this paper, I set out to examine research that, emanating from
Longs Interaction Hypothesis, focuses on the various communicative
strategies used to help the interaction progress in relation to both Krashen's
Input Hypothesis (1998) and Swain's Output Hypothesis (1995).

Keywords: Interaction Hypothesis, Input Hypothesis, Output Hypothesis,

SLA, TEFL.

Approval email:

"From: benna sameh <samehbenna2003@yahoo.fr>;

To: ctat.ctat@yahoo.com>;
Subject: acceptance of abstract
Sent: Thu, Jul 7, 2016 10:44:19 AM

Dear Mr Saoudi,

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We are glad to announce you that your abstract was accepted by the
reading committee but it should be modified ((I am working on it)).

Regards
Organizing committee"

Another important upcoming event for me is the Hammamet TAELS

International Conference entitled Discourses on Migration & Mobility,
Hammamet, Tunisia, 25-26 November 2016. The following approved
abstract summarizes the subject of my presentation:

Abstract:

The Republican Party in the US has recently, (May 2016), adopted a

platform of "erasing" minorities, by "assimilation" into an "American identity."
The Grand Old Party has called for racial and ethnic groups in the country,
to shed their cultural identities, in favor of the American civilization.
However, it is often disputed, by both members of immigrant groups, and
those of the dominant society, whether or not it is desirable for a group to
assimilate. The present paper examines the (f)utility of assimilation theory,
for the study of contemporary immigration to the United States. It sets out to

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assess the concept of assimilation, as it swings over between being an

ideal objective for immigrants to voluntarily attain, and a forceful
"Americanization" government policy.

The paper concludes with the

possible alternatives that have been suggested to challenge, or reformulate,

assimilation theory, to better accommodate the requirements of recent
waves of immigrants.

Approval Email:

"Dear Bechir,

Thank you for your interest in our upcoming conference on Discourses on

Migration and Mobility .
We are pleased to inform you that your abstract has been accepted.
Further information and details about the conference will follow
shortly.

Kind regards,

On behalf of the Steering Committee,

Dr. Jawhar Ahmed Dhouib

33

University of Gabes,
TUNISIA"

Another important upcoming event is the Annual Conference of The

Tunisian Association of Young Researchers (TAYR), in collaboration with
the Tunis Business School (TBS), on Evaluation and Assessment of
Approaches and Practices, 28 and 29 October 2016.

My abstract (awaiting approval):

"Assessment in the context of (higher) education can be conceived of as a

mode of communication between all interested parties: students, teachers,
curriculum designers, administrators, employers, etc. According to McAlpine
(2002), for that communication to be most effective, designing any
assessment strategy must take five main points into consideration: The
purpose of the assessment, its validity and reliability, its referencing, the
construction quality of its items, and the grading of the assessment. The
first point (purpose of the assessment) is of most importance. Recent
studies have shown that designing assessment with a clear purpose in mind
helps improve the learning process.

Examination of the reasons for

assessing has been discussed in terms of the following pairs of opposites:

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Formative vs. summative, formal vs. informal, final vs. continuous, process
vs. product, and convergent vs. divergent modes of assessment.
Understanding the aims of assessment in terms of the formative vs.
summative dichotomy, in particular, can have tremendous potential to
enhance student learning. Assessment in Tunisian universities could be
described as being focused more on summative rather than formative
evaluation. It is mainly directed towards external purposes as it is designed
to judge students' overall performance. That is why formative assessment is
most needed in our universities in order to use assessment results internally
to benefit the learning process. This presentation draws attention to the
importance of formative assessment "for" learning and "as" learning
(Manitoba, 2006) that has often been neglected to tip the balance in favor of
mere assessment "of" learning in the traditional sense of the term.

In summary, on the basis of the above-mentioned accomplishments

and contributions to research and teaching and those mentioned in parts I &
II of the Scientific & Pedaogical Report, I humbly think I deserve promotion
to the position of Assistant Professor. I strongly believe I have acquired
some of the abilities of an astute instructor and talented teacher who will be
even more productive in the future.

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I appreciate your efforts in earnestly considering my promotion to the

position of Assistant Professor.

Sincerely,
Dr. Bechir Saoudi.

36