DOCSLIB.ORG

Falah Curriculum

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Falah Curriculum FALAH CURRICULUM Classroom Learning 1. The Unseen World This is the first course of the FAITH module. In this course, students will learn the essentials of faith outlined in the famous hadith of Jibril. Topics will include proofs of divine existence, types of tawḥīd, differences between the ahlussunna, muʿtazila, mujassima, shīʿa, qadianis and the nation of Islam, proofs of prophethood, scriptures of earlier prophets, angels, jinn, the end of times, the afterlife, and the divine decree. 2. Islam & Modern Ideologies This is the second course of the FAITH module. In this course, students will study a series of modern ideologies in the light of Islamic values and principles. Topics will include liberalism lgbtq, scientism, evolution, atheism, and feminism. 3. Answering the Tough Questions This is the third and final course of the FAITH module. In this course, students will learn the answers to a series of questions about Islamic beliefs and practices that are often raised by Islamophobes. Topics will include jihad, ḥudūd, minority rights, women’s rights, slavery, and doubts surrounding the preservation of Quran and the integrity of hadith. 4. Islam & Money Matters This is the only course of the CAREER module. In this course, students will learn ways to maintain the purity of their wealth. Topics will include fiqh of zakat, halal careers and investments. 5. Marital Bliss This is the only course of the FAMILY module. In this course, students will learn how to establish a prophetic household. Topics will include why and when to get married, fiqh of marriage, etiquette of marital intimacy, and rights and responsibilities of spouses. 6. Sacred Activism This is the first course of the COMMUNITY module. In this course, students will learn about the importance, prerequisites and etiquette of social activism in Islam. 7. Interfaith & Outreach This is the second course of the COMMUNITY module. In this course, students will learn about the importance, prerequisites and etiquette of engaging in interfaith work and community outreach. ﷺ Life of the Prophet .8 This is the first course of the LEGACY module. It is divided into two parts: the Meccan era, and the to find ﷺ Medinan era. In this course, students will explore the biography of the Messenger of Allah inspiration in his legacy and to take him as the ultimate role model. 9. History of Islam in America This is the second course of the LEGACY module. In this course, students will explore the history of Islam and Muslims in America from the earliest settlements until the current era. 10. History of Fiqh This is the third and final course of the LEGACY module. In this course, students will trace the evolution of the four schools of fiqh, discover the primary reasons why Muslim scholars disagree, and explore the Islamic ethics of disagreement. Annual Retreats 1. Connecting with the Divine The theme serves the SPIRITUALITY module. In this week-long outdoor retreat, students will follow a daily regimen of intense learning, worship and outdoor activities carefully designed to cultivate a strong spiritual connection with Allah. Topics will include miracles of the Quran, tafsīr of selected passages of the Quran, perfecting prayer, and the virtues and etiquette of Allah’s remembrance and supplication. 2. Purification of the Heart The theme serves the CHARACTER module. In this week-long outdoor retreat, students will follow a daily regimen of intense learning, worship and outdoor activities carefully designed to cultivate a strong spiritual connection with Allah, and instill Prophetic character. Topics will include the perfect names of Allah, diseases of the heart and their cures, and stations of the seeker. 3. Reaching for the Stars The theme serves the LEGACY module. In this week-long outdoor retreat, students will follow a daily regimen of reflective learning, worship, and outdoor activities designed to draw inspiration from the legacy of Muslim luminaries, and strengthen the bonds of brotherhood and sisterhood with fellow students. .
Load more

Recommended publications
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • The Five Pillars of Islam
    The Five Pillars of Islam Objectives: I will be able to describe the basic beliefs of Islam and explain the meaning of ​ each of the Five Pillars of Islam. I will compare and contrast the Five Pillars of Islam with the duties of Catholicism. Materials: ​ ● Station Note Taking Guide for students ● Primary Source Documents for each student station ● Construction paper (11x17) ● Colored pencils ● Rulers Technology: ​ ● Computer ● SmartBoard ● Personal student devices Procedures: ​ 1. Whole Group Share: What do you know about Islam? ​ 2. Introductory Video: Students will watch “5 Pillars of Islam - part 1 | Cartoon by ​ ​ Discover Islam UK” (https://youtu.be/9hW3hH9_7pI) and “5 Pillars of Islam - part 2 | ​ ​ Cartoon by Discover Islam UK” (https://youtu.be/_bujwCZ9RHI) ​ ​ 3. Small Group Activity: Students will work in small groups of 4-5 and rotate between ​ five stations (see below) and complete 5 Pillars of Islam note taking guide. a. Declaration of Faith (Appendix A-B) b. Ritual Prayer (Appendices C-G) c. Obligatory Expenditure (H-I) d. Fasting Ramadan (J-M) e. Pilgrimage to Mecca (N-P) 4. Individual Activity: Using their notes, students will create a visual representation of ​ the Five Pillars of Islam. 5. Pair Activity: Students will create a double bubble comparing and contrasting Islam with ​ Christianity. (**You can substitute any other religion the students are familiar with or have ​ been studying.**) ​ Resources: www.pbslearningmedia.org/resource/islam08.socst.world.glob.lppillars/the-five-pillars-of-islam/ http://www.thirteen.org/edonline/accessislam/lessonplan2.html http://www.discoverislam.co.uk/ http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html THE FIVE PILLARS OF ISLAM PILLAR DESCRIPTION/ NOTES PICTURE The Declaration of Faith Ash - Shahadah STATION 1: DECLARATION OF FAITH With your group, examine Appendices A-C and discuss the following questions.
    [Show full text]
  • Taxation in Islam
    Taxation in Islam The following article is based on the book Funds in the Khilafah State which is a translation of Al-Amwal fi Dowlat Al-Khilafah by Abdul-Qadeem Zalloom.1 Allah (swt) has revealed a comprehensive economic system that details all aspects of economic life including government revenues and taxation. In origin, the permanent sources of revenue for the Bait ul-Mal (State Treasury) should be sufficient to cover the obligatory expenditure of the Islamic State. These revenues that Shar’a (Islamic Law) has defined are: Fa’i, Jizya, Kharaj, Ushur, and income from Public properties. The financial burdens placed on modern states today are far higher than in previous times. When the Caliphate is re-established it will need to finance a huge re-development and industrial programme to reverse centuries of decline, and bring the Muslim world fully into the 21st century. Because of this, the Bait ul-Mal’s permanent sources of revenue may be insufficient to cover all the needs and interests the Caliphate is obliged to spend upon. In such a situation where the Bait ul-Mal’s revenues are insufficient to meet the Caliphate’s budgetary requirements, the Islamic obligation transfers from the Bait ul-Mal to the Muslims as a whole. This is because Allah (swt) has obliged the Muslims to spend on these needs and interests, and their failure to spend on them will lead to the harming of Muslims. Allah (swt) obliged the State and the Ummah to remove any harm from the Muslims. It was related on the authority of Abu Sa’id al-Khudri, (ra), that the Messenger of Allah (saw) said: “It is not allowed to do harm nor to allow being harmed.” [Ibn Majah, Al-Daraqutni] Therefore, Allah (swt) has obliged the State to collect money from the Muslims in order to cover its obligatory expenditure.
    [Show full text]
  • Contribution of Zakat for Regional Economic Development
    Contribution of Zakat for Regional Economic Development Agus Purnomo, Galuh Nashrulloh Kartika Majangsari Rofan, Atike Zahra Maulida Universitas Islam Kalimantan MAB Banjarmasin, Adhyaksa Street, Number 2, Kayu Tangi, Banjarmasin City, ZIP Code 70122, Indonesia. Keywords: Zakat; Development; Regional Economy Abstract: Islamic economic development shows a significant increase in Indonesia. State revenue comes from tax payments and zakat payments, therefore these two items can sustain the development of the economic development of the community. Tax and zakat funds if collected and distributed in accordance with sharia principles can help economic growth and the development of infrastructure facilities needed by the Indonesian people. This study discusses the contribution of zakat to regional development in 2015 to 2017. This research is a qualitative research using descriptive analysis. Primary data in this study are data obtained from BAZNAS of South Kalimantan Province in Banjarmasin, while secondary data is obtained from reports on zakat fund collection in 2015-2017, books on zakat, scientific journals, articles and others. Data collection in this study uses interview, observation, literature study and documentation techniques. The results of this study conclude that zakat funds are distributed in the economic, education and health sectors as follows: 1) in 2015 zakat funds amounted to Rp. 665,332,320, the funds were empowered by the community by 44% for economic activities with a nominal amount of Rp. 294,300,000. This activity is in the form of additional business capital. 2) The distribution of education funds has increased from 2015 by 0.45% and in 2016 the contribution of education funds increased by 32.3%.
    [Show full text]
  • Zakat and Khums
    Zakat and Khums Zakat In Arabic, ‘zakat’ means ‘that which purifies’. It is an obligatory donation used to relieve the suffering of others beyond the minimum wealth necessary for survival. Wealth is acceptable, but hand-in-hand with wealth is the duty to share with and support others. The aim of zakat is to purify wealth by limiting the desire for acquisition, and turning excess over to others, with the ultimate aim of pleasing God. In Sura 2.3 we learn that those who live in awareness of God will …: ‘… believe in the Unseen, and maintain the prayer, and spend out of what We have provided for them’ (See al-quran.info/#2:3) A proportion of wealth is given at the end of each year. It can be given to a mosque, which then distributes zakat donations in a systematic way, or to a charity like the National Zakat Foundation. Zakat is given to people in specific need, not just one’s own friends or relations, hence the use of bodies who ensure its proper distribution. Sura 9.60 notes what zakat is to be spent on: ‘Charities are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and for [the freedom of] the slaves and the debtors, and in the way of Allah, and for the traveller. [This is] an ordinance from Allah, and Allah is all-knowing, all-wise’ (See al-quran.info/#9:60) In Sunni Islam Zakat is one of the Five Pillars of Sunni Islam.
    [Show full text]
  • Islamic Charity) for Psychological Well-Being
    Journal of Critical Reviews ISSN- 2394-5125 Vol 7, Issue 2, 2020 Review Article UNDERSTANDING OF SIGNIFICANCE OF ZAKAT (ISLAMIC CHARITY) FOR PSYCHOLOGICAL WELL-BEING 1Mohd Nasir Masroom, 2Wan Mohd Azam Wan Mohd Yunus, 3Miftachul Huda 1Universiti Teknologi Malaysia 2Universiti Teknologi Malaysia 3Universiti Pendidikan Sultan Idris Malaysia Received: 25.11.2019 Revised: 05.12.2019 Accepted: 15.01.2020 Abstract The act of worship in Islam is a form of submission and a Muslim’s manifestation of servitude to Allah SWT. Yet, it also offers certain rewards and benefits to human psychology. The purpose of this article is to explain how Zakat (Islamic charity), or the giving of alms to the poor or those in need, can help improve one’s psychological well-being. The study found that sincerity and understanding the wisdom of Zakat are the two important elements for improving psychological well-being among Muslim believers. This is because Zakat can foster many positive attitudes such sincerity, compassion, and gratitude. Moreover, Zakat can also prevent negative traits like greed, arrogance, and selfishness. Therefore, Zakat, performed with sincerity and philosophical understanding can be used as a form treatment for neurosis patients. It is hoped that this article can serve as a guideline for psychologists and counsellors in how to treat Muslim neurosis patients. Keywords: Zakat; Psychological Well-being; Muslim; Neurosis Patient © 2019 by Advance Scientific Research. This is an open-access article under the CC BY license (http://creativecommons.org/licenses/by/4.0/) DOI: http://dx.doi.org/10.31838/jcr.07.02.127 INTRODUCTION Zakat (Islamic charity) is one of the five pillars of Islam, made THE DEFINITION OF ZAKAT, PSYCHOLOGICAL WELL-BEING compulsory for each Muslim to contribute part of their assets AND PSYCHOLOGICAL DISTURBANCE or property to the rightful and qualified recipients.
    [Show full text]
  • An Act of Faith: Humanitarian Financing and Zakat
    APER P BRIEFING AN ACT OF FAITH Humanitarian financing and Zakat AUTHOR: DATE: Chloe Stirk March 2015 EXECUTIVE SUMMARY Contents EXECUTIVE SUMMARY Executive summary 3 All of the world’s major religions contain world, or how it is spent globally. Yet data we • IDEOLOGICAL – such as how best to Introduction 4 some element of almsgiving, and faith plays have collected for Indonesia, Malaysia, Qatar, manage conflicting opinions on whether a key role in the funding and delivery of Saudi Arabia and Yemen, which make up 17% non-Muslims can benefit from Zakat and humanitarian response across the world. of the world’s estimated Muslim population,2a where it can be used. Glossary of key terms 5 While we cannot say how much religiously indicates that in these countries alone at least motivated giving takes place globally each US$5.7 billion is currently collected in Zakat The question of whether non-Muslims can 1. Faith and humanitarian assistance 6 year, it is clear that faith-based organisations each year. benefit from Zakat is central to discussions mobilise and channel a significant proportion concerning the compatibility of Zakat with of global humanitarian assistance, and are We estimate that the global volume of the humanitarian principles and will have 2. Zakat 7 actively involved in its delivery. In 2013, Zakat collected each year through formal an impact on efforts to increase What is Zakat? 7 faith-based organisations received and mechanisms is, at the very least, in the tens international humanitarian assistance delivered between US$420 million and of billions of dollars.
    [Show full text]
  • Brief Introduction to Fasting
    Brief Introduction to Fasting What Is Ramadan? Ramadan is the 9th month of the Islamic calendar and the month in which the Qur’an was revealed. Ramadan is the month of worship, the month of helping the needy through charity and the month of compulsory fasting. Fasting Ramadan is one of the five pillars of Islam and became obligatory on Muslims during the 2nd year after the Hijrah [migration of the Prophet from Mecca to Madinah]. Therefore, the Prophet fasted nine Ramadans in his lifetime. The command to fast was revealed in the month of Sha’ban [the month immediately preceding Ramadan]. Sighting of the Moon It is a collective duty on the Muslims to make an effort to sight the moon of Ramadan on the 28th of Sha’ban. Muslims should depend on sighting the moon based on the naked-eye or astronomic calculation. The Prophet [pbuh] himself instructed, ‘Begin the fast on the sighting of the moon and break the fast likewise, but if the sky is cloudy [on the 29th of Sha’ban], then estimate it [by completing] 30 days of Sha’ban’ [Muslim]. Muslim scholars and scholars of astronomy agreed that astronomic calculation is a science that is based on observation of the position of the sun and the moon; a scientific basis, not on Tanjīm [astrology]. Muslim scholars also agree that sighting the moon with the naked-eye is the fundamental basic criteria and there is no need for astronomic calculation if the moon is seen clearly. If sighting with naked-eye is not certain or in conflict with calculation, then decision by means of sighting solely with the naked-eye will not be acceptable and calculation should be taken into consideration.
    [Show full text]
  • Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
    Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime.
    [Show full text]
  • Understanding Zakat Booklet
    MUSLIM CONVERTS’ ASSOCIATION OF SINGAPORE UNDERSTANDING ZAKAT A Beginner’s Guide to Learning and Practising Zakat www.mcas.sg/understandingzakat ISBN: 978-981-11-6285-5 www.mcas.sg/understandingzakat PUBLISHER Muslim Converts’ Association of Singapore (Darul Arqam Singapore) Address: 32 Onan Road, The Galaxy, Singapore 424484 Phone: +65 6348 8344 Fax: +65 6440 6724 Email: [email protected] This book contains facts that have been compiled from several sources, including but not limited to, Qur’an and Hadith, and www.zakat.sg. The facts have been edited for this publication, which is meant for free distribution and non-profit purposes. Due care has been taken to ensure the accuracy of the contents. If you spotted any errors, please find a minute to send us a note by email. Compiled & Illustrated by Nur Fadhilah Wahid Fact-Checking & Additional Notes by Md Syazwan El Rani Language Editor Aishah Hussein Published in 2018 by Finance Division Printed in Singapore by KHL Printing Pte Ltd CONTENT PAGE FOREWORD 4 UNDERSTANDING ZAKAT 7 Introduction to the concept and meaning of zakat ZAKAT IN CONTEXT 17 The history of zakat, and some references in the Qur’an and Hadith PEOPLE OF ZAKAT 29 From those who give, to those who receive ZAKAT TYPES & CALCULATIONS 39 Learn how to distinguish the different kinds of zakat and how to calculate them GLOSSARY 71 ABBREVIATIONS 75 www.mcas.sg/understandingzakat 3 FOREWORD In the name of God, the Most Beneficent, the Most Merciful. The foundation of a Muslim is embedded in the five pillars of Islam. One of these pillars, Zakat, carries benefits that go beyond the spiritual enrichment of the individual self.
    [Show full text]
  • University of Leeds School of Politics and International Studies (POLIS)
    State, Religion and Democracy in the Sultanate of Oman Sulaiman H. AI-Farsi Submitted in accordance with the requirements for the degree of Doctorate of Philosophy The University of Leeds School of Politics and International Studies (POLIS) June,2010 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. UNIVERSITY OF LEEDS Acknowledgements This thesis is gratefully dedicated in particular to my marvellous supervisors, Professor Clive Jones and Dr. Caroline Dyer for their unparalleled support throughout the study period; for their serenity in reading my successive drafts; for their invaluable advice, comments, and prompt responses; for their immeasurable time expended and for their care and sympathy during trying times. lowe a great debt of gratitude to the University of Leeds for its excellent research resources and environment; for its libraries, the SDDU, the ISS and all staff in the POLIS department, and particularly the most patient and dynamic Helen Philpott. I am also greatly indebted to my beloved country, Oman, for everything, including the scholarship offered to me to do this research; to the members of my family who continued to support me throughout this study, particularly my wife who has taken on all the responsibilities of looking after the house and children; to my children (Maeen, Hamed, Ahmed and Mohammed) for understanding why I was away from them despite their young ages, and my brothers (Abdullah and Mohammed) who backed me and looked after my family.
    [Show full text]
  • “The Best of Deeds”: the Practice of Zakat in the UK
    “The Best of Deeds”: The Practice of Zakat in the UK Downloaded from https://academic.oup.com/jcs/article/61/2/200/5037319 by University of Aberdeen user on 11 January 2021 Samantha May “A man asked the Prophet (Peace be upon him), ‘Which aspect of Islam is best?’He said, feeding people and greeting those you know and those you do not know.”1 Since the publication of The 9/11 Commission Report,states and policy makers have closely scrutinized Islamic charities and the obligation of zakat (obligatory alms) globally. The re- port states that the 9/11 hijackers “moved, stored, and spent their money in ordinary ways ... The origin of the funds remains unknown.”2 Yet this did not prevent the authors from SAMANTHA MAY (BA (Hons), Philosophy and International Relations, University of Reading; MLitt, Middle East Security, University of Aberdeen; PhD, University of Aberdeen) is Leverhulme Early Careers Research Fellow at University of Aber- deen. She is author of “The Politicisation of Piety,” Middle East Critique 22, no. 2 (2013) and “God’s Land: Blurring the National and the Sacred in Waqf Territory” in the special edition of Journal of Religion, Politics, and Ideology (2014). She co- authored “The Religious as Political and the Political as Religious: Globalisation, Post Secularism and the Shifting Boundaries of the Sacred” in the special edition of Journal of Religion, Politics, and Ideology (2014) with E. Wilson, F. Sheikh, and C. Baumgart-Ochse. She also co-authored “Remembering the umma in the Con- fines of the Nation-State” in Religion in Diaspora: Culture of Citizenship, edited by J.
    [Show full text]