How much can fourteen undergraduate students learn from a six-week summer course about Islam? One of the course assignments in a six-week undergraduate Summer course on Islamic Traditions at the University of California, Santa Barbara was for the students to maintain their notes on all aspects of the course as a collaboratively authored living document that would be continually updated and reorganized to present their total understanding of the course topics in the form of a textbook. Their remarkable final product is presented here, without any significant changes to the content. This volume offers educators the valuable opportunity to directly perceive what students took away from an introductory undergraduate course on Islam. How did the students understand the assigned readings? What topics did students engage with most enthusiastically, and why? What expermental teaching styles were employed in the course, and how effective were they as means to support the learning objectives of the course? Collaboratively authored by Sean Knight, Trent Davidson, Paul Pineda, Thao Nguyen, Anthony Khoa A. Tran, Leslie J.Acero, Sara Moretti, Alexandra Kineret, Blake Keane, Mingfei Xu, Afreen Chaus, Ramzi Bekeri, Kaitlyn Woodward, and Aniela Grych. Edited by Brendan Newlon. Forewords by Ahmad Atif Ahmad, Ovamir Anjum, Jamaal Diwan, and Suheil Laher.
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International Journal of Children's Spirituality
learn the language and the way the teachers teach the language. Therefore, attention should be given to the quality of the language learning environment that is encouraging and can enhance learning and achievement. Ajmain et al. (Chapter 11) illustrate how learning and memorising might be conducted through specific Islamic singing (nasheed) that may holistically develop the individuals. This art of sound has been applied everyday by Muslims as, for example, they recite the Quran. Huda et al. (Chapter 12) accentuate the importance of moral responsibility on digital learning from the IE perspective. This literature study reveals that there is a need for Islamic teaching and learning guidelines that develop Muslim learners’ cognitive, psychomotoric, and the professional ability to deal with societal problems. Huda et al. (Chapter 13) critically discuss that learning ethics culture in IE is an important dimension of preparing a holistic approach for personal involvement in the society. .
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Course Descriptions: (as in Catalog) The course introduces students to the intersection of Islamic sources and research methods. The first half focuses on the specific sources for doing research in Islamic studies, both traditional and western sources, and it covers all concentrations in the Islamic studies program. Fundamental traditional Islamic texts will be utilized and studied in order to help students become familiarized with these traditions by synthesizing historical, conceptual and applied aspects. The second half of the course introduces the epistemology, the context and the practice of applied social science research with specific reference to the study of religion, and will study a number of approaches to research design, evidence, analysis and ethics. The final component of the course entails designing a sample MA thesis proposal, which will acquaint students with the process of applying their theoretical and conceptual insights in concrete research areas.
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eCampus Ontario Open Library
What does it mean to be Muslim? What is the civilizational legacy of a faith practiced by one quarter of humanity? Addressing such questions, this course explores the rich and diverse traditions of Islam and Muslim Civilizations, ranging from history, law, and scripture through artistic expressions, mysticism, philosophy and beyond. The course is structured as an adventure. Each module is called a “Caravan Journey” and units within the modules are “Serais.” In the Muslim world, Serais were bustling stopping places that supported the flow of information, commerce, and people across trade routes through much of Asia, North Africa, and Southeast Europe. Writing about his experience at one such Caravanserai in China (known as a funduq), the famous Muslim traveler Ibn Battutah observed: “China is the safest and best country for the traveller. A man travels for nine months alone with great wealth and has nothing to fear. What is responsible for this is that in every post station in their country is a funduq which has a director living there with a company of horse and foot…. He sends someone with the travellers to conduct them to the next post station and he brings back a certificate from the director of the funduq confirming that they have all arrived. If he does not do this he is answerable for them. This is the procedure in every post station in their country from Sin al-Sin to Khan Baliq. In them is everything the traveller needs by way of provisions, especially hens and geese” (Gibb and Beckingham 1994, 893-894). Similarly, at each of our Serais, we provide our student travelers with all they need by way of provisions, though perhaps no hens or geese. With the guides and guidebooks we make available to them, we enable them to cross all their Serais to then board the next Caravan, safe and sound, certificates in hand. Caravan Journeys include readings and multimedia, pedagogical activities, and assessments. They provide rich, engaging, student-centered experiences for learners. Over forty outstanding content and education specialists, artists, musicians, filmmakers, and expert consultants have assisted me to develop these materials. To the extent possible, the journey represents the dynamic pluralism of Islam and Muslim Civilizations, showcasing diversity in terms of region, history, schools of interpretation, and gender. It incorporates both primary and secondary sources and goes beyond texts to incorporate video, sound, and images. Many living artists and musicians have contributed to the project. The Caravan Journeys in this course about Islam and Muslim Civilizations include: 1. Studying Islam 2. The Quran 3. The Prophet and His Tradition 4. Prophecy 5. Shiʿism and Sufism 6. Ethics 7. Shariʿah 8. Muslim History 9. Heroes 10. Engaging with Others 11. Civil Society 12. Science In this resource, we have made every effort to prioritize tools and technologies that comply with appropriate conventions for openness and interoperability to support adoption and adaptation across multiple platforms that include W3C standards. We have also prioritized tools and technology that demonstrate user-centered design, continuous evaluation and improvement, effective use of data, protection of security, and privacy of personal information. We have shared this course as a zipped content package in IMS Global Learning Consortium's Common Cartridge Format exported from the Canvas Learning Management System. You should be able to easily import it into any major Learning Management System that accepts the Common Cartridge Format. The course content is shared in modular format for ease of adaptation. These materials are licensed under the terms of a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND) License, except where otherwise noted. You may download the entire course for free here: https://openlibrary.ecampusontario.ca/item-details/#/587fb71b-22e5-424b-a5f4-5bb15594143c You may view some of the course videos here: https://www.youtube.com/playlist?list=PLEEsE-S5dRa0vlkMdtihv4gGnZVkXKtkq I would be remiss if I didn't acknowledge the generous funding for these materials provided by the Government of Canada's Youth Employment and Skills Strategy and the Government of Ontario's eCampus initiative.
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From the very early days of Islām, Muslims have keenly maintained their focus on acquiring the knowledge of Qur'ān and Sunnah. The early scholars and the noble Imāms facilitated this study by compiling, teaching, and transmitting the exegesis of the noble Qur'ān and the prophetic traditions, explaining the principles that underlie the interpretation of the canonical texts (also called, 'Ilm al Usūl), and deriving the jurisprudential rulings (also called, 'Ilm Al-Fiqh). However, our noble predecessors did not restrict themselves to the study of these branches of knowledge alone. The study of the Qur'ān and Sunnah intrigued them to explore many other sciences, including mathematics (inspired by 'Ilm Al-Farāidh-a branch of Fiqh), Astronomy (for calculating the duration of months and movements of moon for Islamic calendar), Medicine (inspired by the clues present in the Qur'ān and Sunnah regarding the human body and treatment for illnesses), and so on. However, over the centuries, the more formal Islamic education confined its focus on the core Islamic sciences such as Qur'ān, Hadīth, Fiqh, Aqīdah, Arabic Language, and Usūl. This is what we currently observe, though with a slight variation, in the curriculum of most of the Islamic studies higher education courses taught in the Muslim-majority countries. It is interesting to note, on the other hand, that the teaching of Islām in Western countries is significantly different from this. For centuries, the Western study of Islām was conducted from an orientalist perspective which saw Islām and Muslims as an 'external' object of study and demonstrated an 'us' against 'them' mentality. Though the orientalist approach has evolved into a more open and balanced method of study, the study of Islām in the West is still more focused on the social interactions, historical perspectives, political thought, and current affairs in relation to Islām and Muslims. If consider Islām to be a building, the study of Islām in the West can be considered to be the study of Islām while looking at it from the 'outside'. While the study of Islām in the Muslim-majority countries is the study from the 'inside' focusing on how each brick is laid and what function does it serve with limited attention towards what's happening outside and how others are interacting with it. In this article, we have examined these two systems of Islamic education and presented a critical analysis of their underlying perspectives.
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