Post-modernity and urbanisation impact the way Muslims engage in theology. Often, this can lead to a misplaced engagement with theological concerns as the boundaries between multiple types of publics becoming blurred. In this paper, we will use our biographies and experiences both as Muslim academics and Muslim scholars to think about our positionality by using and expanding David Tracy's concept of the three-publics of theology. For example, the 'mosque' requires practical and pastoral theology focused on community concerns which facilitates their religiosity as a minority community, and can also include healthcare and penitentiary settings. Western society combines both Muslim and non-Muslim, religious and non-religious, and requires a public theology which focuses on cultural and existential concerns which facilitates a 'civil religion' of shared humane values. With the rise of Islamic primary schools a pedagogical theology is forming which combines elements of mosque and public theology into a 'citizenship theology' where children are formed into Islam as a civil religion. The academy can be both religious and/or secular in community and/or in setting, such as seminaries, universities with a confessional outlook, and universities with a secular outlook. The academy requires an academic or critical theology which focuses on scientific criteria which facilitates both descriptive and normative research. The madrasa, the Islamic seminary, trains theologians through traditional methods into moral exemplars and religious leaders of the community, but who potentiality also must adapt and acquire the skill set to engage the other publics to a certain level. Each of the publics has therefore their own focus, hermeneutics, and criteria. Thinking through our lived experiences with a dialectical engagement with normative Muslim discourse will provide for a methodology to engage the multiple-publics theology in a distinct but coherent fashion.