DOCSLIB.ORG

A New 'Ilm Kalam: Thinking Between the Classical Heritage and The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A New 'Ilm Kalam: Thinking Between the Classical Heritage and The Advances in Social Science, Education and Humanities Research (ASSEHR), volume 208 1st International Conference on Social Sciences and Interdisciplinary Studies (ICSSIS 2018) A New ‘Ilm Kalam: Thinking Between the Classical Heritage and the Philosophical Methodology 1st Amal Fathullah Zarkasyi 2nd Akhmad Mujahidin 3rd Suryan A Jamrah Departement of Aqidah dan Filsafat Islam, Departement of Ekonomi Syariah, Departement of Ushuluddin, Universitas Darussalam Universitas Islam Negeri Sultan Syarif Universitas Islam Negeri Sultan Syarif Jawa Timur, Indonesia Kasim Ria, Pekanbaru, Indonesia Kasim Riau Pekanbaru, Indonesia *[email protected] [email protected] [email protected] 4th Rian Vebrianto Faculty of education Universitas Islam Negeri Sultan Syarif Kasim Riau Pekanbaru, Indonesia [email protected] Abstract—‘Ilm Kalām (Islamic Theology) plays two based on intellectual trends and attitudes, as well as important roles. First, it strengthens foundation of religious actions and behavior. If the ideologue is true, his belief. Second, it protects religious belief from any kind of intellectual orientation is correct, his faith is strengthened, misconceptions. The topic discussed in classic ‘Ilm Kalām is his career and behavior are stabilized, his personality religious belief by utilizing dialectical methodology.Today we stabilized, and he can face contemporary challenges, are witnessing the new problems and challenge toward ‘ilm kalām represented in materialism, positivism, Marxism, and whether intellectual or behavioral. Hence, proving these pragmatism. It will be impossible to encounter this new religious beliefs is one of the most important functions problem with method used by classic ‘ilm kalām. The aim of offered by science. As for the fact that this science is the this paper is to explore the most suitable form of science of science and the honor of its subject, which is Modern‘Ilm Kalām to our era. The result of this paper can God with its full qualities, the Prophet with his qualities find kind of new kalam as the defend method has been used of praise, the world and human principle and destiny, and by Abd al-Majid Al Zindani in his book “Iman”. And as the win eternal and last happiness [2]. And what in the world strengthen method by Mahmud Outman in his book is more honorable than this subject? “Islamic perspective on Materialism”.The implication of this science, make modern ‘Ilm kalam will more alive and The second aspect of this science, which is the dynamic for bothex plaining religious belief and defensive aspect, is the one that contributes to the contemporary ideologies and same time to preserving preservation of these religious beliefs of the types of religious life.The methodologies used by the modern suspicions that distort the minds of their followers, and Mutakallimūn in this study are appropriate scientific and shake those religious beliefs, go away from the right path, philosophical method. However, they are not leaving literature naql method. Thus, the modern ‘ilm kalam will be but graduated from the doctrine of Islam. Hence, the an integration of literature and philosophic methodology interest of Muslims in all the survival of the earth in this science is great, alongside their interest in the science of Keywords-classic ‘ilm kalām, modern ‘ilm kalām, jurisprudence and ethics (Sufism); the doctrine is part of Mutakallimūn, literature and philosophical methodology the three teachings of Islam (the doctrine - the law - ethics), which are inseparable from each other, I. INTRODUCTION representation of this attention in be greedy teaching this science and making it a basic subject in the curriculum, The ‘ilm kalām is a science to prove religious beliefs whether in formal educational institutions, especially in with truth evidence and the reject who makes invalid schools and Islamic institutes at the primary, preparatory aqeeda, until remove doubts, and reassure the heart by and secondary levels or in informal educational faith and is able to respond to suspicions and institutions, such as mosques, seminars, religious events misconception about aqeeda and reject of a voluptuary and so on [3]. [1]. The‘ilm kalam is one of the most important sciences in its history. It has two important aspects in Islam: First There is almost no governmental or non-governmental proving religious beliefs and defending them from enemy university - in Indonesia, for example - from the Faculty attack. of Islamic Studies, which has devoted itself to the study of religious sciences (such as theology, tafsīr, hadith, As it is the most important science because the science jurisprudence and usul fiqh, and sufism, religious of religious beliefs is built on all sciences, so that gives education, and teaching Arabic and its branch sciences). the basic elements of human perception (in existence, But devoted to these universities a special section to study knowledge, the world (testimony and repentance), and the ‘ilm kalām and science branching out of it, the human and restored), was this perception is the basis on Department of "Islamic Theology and philosophy," or the which the other perceptions, This basic perception is Department of aqīda and Islamic thought, "Alder under Copyright © 2019, the Authors. Published by Atlantis Press. 10 This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research (ASSEHR), volume 208 the Faculty of Islamic Theology, and interest in this happening, Negation of the Prophet And return and science in the many literature around him by scientists Mahdi, and denial of the Ba’ath, and Imam. specialized in each era and Every country, so as not to call These are the challenges faced by the ancient ‘Ilm a subject only wrote, and no doubt only answered. Kalam, and from this point of view became the theories, II. PROBLEMS AND CHALLENGES Islam and logical statements dominated the minds of people in that period of time, talk about substance, This science has played an important role in the past, accident, image, and the integral part, and the body is especially in the second aspect of this science, namely, the simple and complex, These concepts were changed after defense of religious beliefs from the suspicions of the evolution of the scientific movement, they discussed enemies and their inventors. This is because the former doctrines and beliefs that are not existing and widespread speakers (Mutakallimun) can speak to those who are today, as most - if not all - have disappeared in this time. suspicious of their language and approach and according to their minds. This science became realistic in its subject, It is interesting to note that the most prominent critic method and content. of contemporary linguistics was Wahiduddin Khan, an eminent Muslim scholar and scholar of India, who As for the enemies and their mentality, and their presented important studies in new Islamic theology. method in presenting suspicions and fabrications, and Sheikh Wahīduddīn Khan conceived the ‘Ilm Kalām as their subject matter, it is unavoidable, but we need the "an instrument of Islamic preaching that aims to inform weapons they used and the approach they took so that we the facts of religion with the same language and could understand their philosophy and ideas fully terminology as the one in his time" [4]. Thus, it is the comprehensively and then respond and refute them until science of my time, the end of his mission by the end of we can show the truth of falsehood and sound of the era in which he was placed, and to play the role of the misguidance. intellectual patron that was framed within it. Because of the importance of the ‘ilm kalam and its Therefore, he believes that the ‘ilm kalām-according to high prestige and honor and depth of its impact on the the broad division-which was developed in the Abbasid construction of the scientific system, social and cultural era, led to the service of Islam in his time, but the side, and on the other hand renewed the emergence of evolution of time has canceled its usefulness, renewing contemporary challenges, especially the challenges of the terms and patterns of thought different from the modernity and postmodernity, as well as the challenges of previous, but many of the rationality of words based on globalization, here became the ‘ilm kalām in the test of intuition, Has been overturned by the new methodology. experimentation and testing, Dependence on heritage Therefore he strongly criticizes the educational curricula curricula only without paying attention to the latest that the students of the ancient books of speech have been developments in the era, as this led to stagnation and keen on. They have produced useful people for work delay from the lap of the age, and cannot rely on modern before 500 years, unaware of the contemporary challenge developments and methods and approaches at all without to Islam, which makes them incapable of displaying Islam reference to assets; which led to the loss of authentic and proclaiming it above principles in today's world. But Islamic identity. they - as he sees - represented Islam as a declining myth; On this basis, this science should be placed in the they stressed that Islam was valid for the era of pre- microscope of scientific research, to know its status science, and that it is not suitable for modern man . currently with its positive and negative, to finally reach a III. RESEARCH METHODOLOGY new science, which can play its role in building and preserving the Islamic nation and civilization. This research is a literature study by reviewing textbooks and publication texts sourced from relevant In the past, this science is taught in traditional schools reports. From the above discussion of Ilm Kalām (Islamic in traditional method, usually under the name of ‘Ilm Theology) Aqīda (Islamic theology), or ‘ilm kalām; either in accordance with the Ash'ari and Māturidi doctrines, IV.
Load more

Recommended publications
  • The Role of Deobandi Ulema in Strengthening the Foundations of Indian Freedom Movement (1857-1924)
    The Role of Deobandi Ulema in Strengthening the Foundations of Indian Freedom Movement (1857-1924) The Role of Deobandi Ulema in Strengthening the Foundations of Indian Freedom Movement (1857-1924) * Turab-ul-Hassan Sargana **Khalil Ahmed ***Shahid Hassan Rizvi Abstract The main objective of the present study is to explain the role of the Deobandi faction of scholars in Indian Freedom Movement. In fact, there had been different schools of thought who supported the Movement and their works and achievements cannot be forgotten. Historically, Ulema played a key role in the politics of subcontinent and the contribution of Dar ul Uloom Deoband, Mazahir-ul- Uloom (Saharanpur), Madrassa Qasim-ul-Uloom( Muradabad), famous madaris of Deobandi faction is a settled fact. Their role became both effective and emphatic with the passage of time when they sided with the All India Muslim League. Their role and services in this historic episode is the focus of the study in hand. Keywords: Deoband, Aligarh Movement, Khilafat, Muslim League, Congress Ulama in Politics: Retrospect: Besides performing their religious obligations, the religious ulema also took part in the War of Freedom 1857, similar to the other Indians, and it was only due to their active participation that the movement became in line and determined. These ulema used the pen and sword to fight against the British and it is also a fact that ordinary causes of 1857 War were blazed by these ulema. Mian Muhammad Shafi writes: Who says that the fire lit by Sayyid Ahmad was extinguished or it had cooled down? These were the people who encouraged Muslims and the Hindus to fight against the British in 1857.
    [Show full text]
  • A Study on the Theory of God's Science of Maturidi School Cunping
    Advances in Social Science, Education and Humanities Research, volume 328 4th International Conference on Humanities Science and Society Development (ICHSSD 2019) A Study On the Theory of God's Science of Maturidi School Cunping Yun School of Foreign Language, Northwest Minzu University, Lanzhou, Gansu, China, 730050 [email protected] Keywords: Islamic theology, The science of God, Maturidi school Abstract: Maturidi school is one of the two pillars of Sunni sect in Islamic theology. In the heated debate on Islamic dogmatics, Maturidi school unswervingly protected the authority of the Book and the reason and became the one of the founders of the Sunni theology. Maturidi school successfully applied dialectical principles to ensure the supremacy of the Scriptures and at the same time upheld the role of the reason. They maintained a more rational and tolerant attitude toward many issues, and it is called "Moderatism"by the Sunni scholars. The thought of Maturidi school spread all over Central Asian countries, Afghanistan, India, Bangladesh, Pakistan, Rome, Persian, Turkey, Egypt and China ,etc.. In today's globalized and diversified international situation, it is of great significance to enhance the study of Maturidi school's theological thought, especially it's theory of God's Science in order to promote ideological and cultural exchanges between our country and Muslim world and to enhance the mutual understanding. 1. Introduction Muslims began to argue about the fundamental principles of Islamic belief after the Prophet passed away. And some muslim scholars even touched upon the theological questions like the essence, attributes of Allah and the relationship between human and the universe in the influence of foreign cultures of Greece, Persia and Syria, and then ＂Ilm El-Kalam＂(Islamic theology) came into being.
    [Show full text]
  • “WE PRAY for OUR PRESIDENT”: SAUDI-INSPIRED LOYALIST SALAFISM and the BUSINESS SECTOR in KAZAKHSTAN Aurélie Biard
    BERKLEY CENTER WORKING PAPER for Religion, Peace & World Aairs January 2019 “WE PRAY FOR OUR PRESIDENT”: SAUDI-INSPIRED LOYALIST SALAFISM AND THE BUSINESS SECTOR IN KAZAKHSTAN Aurélie Biard Contents Introduction 2 EXECUTIVE SUMMARY Halal Business: A Vehicle for Dawah Salafiyya 3 This working paper examines the Madkhali Salafism: Ilyas' Loyalty to dissemination strategies of the transnational the Rule Becomes a Religious Duty Salafi movement in post-Soviet Kazakhstan A Discreet Salafi Dawah: "To Be a through the study of its connections with the Crafty Fox" local business sector. This case study seeks to Tawhid: The Very Foundation of Business provide a snapshot of the specific—and A Business Blessed with Baraka significant—ways in which economic entrepreneurs are becoming local drivers of the Quietist Salafi Dawah: Political Loyalty and Social Purification 5 dissemination of Saudi-based loyalist Islam. Political Opposition—and thus Jihadism—is Khariji Societal Reform: Fighting Against Shirk and Bid'a Conclusion 7 Notes 8 About the Author 9 INTRODUCTION In post-Soviet Central Eurasia, the Islam of the “disinherited”—a trend visible among those dispossessed by privatization, shock therapy, and confiscation of wealth by oligarchs during the 1990s—has today morphed into something approaching a prosperity theology. In other words, Islam has conformed—or adapted—to the rules of a globalized market and capitalist economy. After nearly three decades of deep economic transformations in Central Eurasia, we are now witnessing the rise to power of a transnational Islam adapted to the rationale of the market economy. With globalization, Islam has embraced key themes of the world market and become a vehicle for individual autonomy.
    [Show full text]
  • Dr. A.P.J. Abdul Kalam Young Research Fellowship by TERRE Policy Centre Vol.-1
    Dr. A.P.J. Abdul Kalam Young Research Fellowship By TERRE Policy Centre Vol.-1 Dream, Dream Dream, Dreams transform into thoughts And thoughts result in action …………..APJ Abdul Kalam APJ Abdul Kalam Avul Pakir Jainulabdeen Abdul Kalam A.P.J Abdul Kalam (15 October 1931 – 27 July 2015) was an Indian aerospace scientist and politician who served as the 11th President of India from 2002 to 2007. He was born and raised in Rameswaram, Tamil Nadu and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space programme and military missile development efforts. He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology. He also played a pivotal organisational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974. Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President", he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour. About A.P.J Abdul Kalam Fellowship TERRE has declared national level 'Young Research Fellowship' in the reverential memory of Dr.
    [Show full text]
  • Do Islamists Have an Intellectual Deficit?
    Rethinking Political Islam: Ovamir Anjum RETHINKING POLITICAL ISLAM SERIES April 2016 Do Islamists have an intellectual deficit? Ovamir Anjum, Imam Khattab Endowed Chair of Islamic Studies, University of Toledo Editor's Note: As part of Brookings's Rethinking Political Islam project, we’ve asked a select group of outside scholars to react and respond to the overall project, in order to draw attention to potential blind spots, trends of note, and more. Although my primary area of research has been premodern Islamic tradition, my interest in “political Islam” in general and in reformists in particular goes back farther than that, and has been the subject of my more recent thinking. When interviewing the leadership of the Egyptian “revolution”—as it was then being called—during the summer of 2011 in Tahrir Square, I developed a suspicion that has since developed into something stronger, though not quite a coherent thesis just yet. It is that the reformists—by which I mean “moderate Islamists” who are, almost by definition, committed to working within the modern nation-state system—have been devoid of a well-grounded vision of Islamic politics, by which I mean a vision backed by a densely elaborated discursive tradition.1 Notwithstanding the debate concerning the extent to which social movements’ success depends on a coherent ideology (as opposed to just effective framing), a debate whose adjudication is beyond my scope here, I note that in the context of fierce competition from the militant, quietist and pro-establishment Islamic groups, it appears that this deficiency is taxing Islamists’ ability to deliver the goods they promise and prevent radicalization.2 1 By discursive depth, I simply mean that a set of ideas is widely and deeply explored in such a way that the implications of and tensions among the various key commitments of a given system or family of ideas has been explored sufficiently.
    [Show full text]
  • Complex Analysis of Historical Persons, Scientists and Locally Significant Sites in Surkhandarya Region
    Complex Analysis of Historical Persons, Scientists and Locally Significant Sites in Surkhandarya Region Sanabar Djuraeva1; Khurshida Yunusova2 1Candidate of Historical Sciences, Doctoral Student (DSc), National University of Uzbekistan, Tashkent, Uzbekistan. 2Professor, Doctor of Historical Sciences, National university of Uzbekistan, Tashkent, Uzbekistan. Abstract This article discusses the geographical location and personification of Islamic shrines in Surkhandarya region. As it is known that Surkhandarya region, which is the southern part of Uzbekistan, is one of the ancient cultural centers not only in Central Asia but also in the East. The region is rich in historical and cultural monuments and has been involved in the process of continuous development for centuries. In the study and scientific analysis of the sacred places of worship in the Surkhandarya oasis, the reasons for their origin, the socio-economic and cultural realities that characterize them are of particular importance. The services of those buried in the shrine to the people, the preservation of peace, the protection of the people from foreign invaders and the provision of victory, the prevention of various diseases and disasters were recognized by the people. Key words: Surkhandarya region, Central Asia, sacred places of worship, shrine 1. Introduction It should be noted that in recent years, the ancient and historical monuments of the Surkhandarya oasis have been studied by archeologists, who have studied the territory, geographical location, architecture of the shrines [1]. Because in Surkhandarya, scholars was born who are famous in the world and have special respect in the Muslim world as Abdullah Tirmidhi, Adib Sabir Tirmidhi, Alovuddin Tirmidhi, Ahmad at-Tirmidhi [2], al-Hakim at-Tirmidhi, Varroq at-Tirmidhi, Yusuf Hayat at-Tirmidhi, Imam Abu Isa at-Tirmidhi, Abu-l-Muzaffar at-Tirmidhi, Sayyid Burhan ad-din Husayn at-Tirmidhi, Alouddin Attar, Daqiqi, Alo ul-Mulk, Sayyid Amir Abdullah Khoja Samandar Tirmidhi, and they acted as masters of Islamic sciences [3].
    [Show full text]
  • Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
    Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index.
    [Show full text]
  • Muslim Urban Politics in Colonial Punjab: Majlis-I-Ahrar's Early Activism
    235 Samina Awan: Muslim Urban Politics Muslim Urban Politics in Colonial Punjab: Majlis-i-Ahrar’s Early Activism Samina Awan Allama Iqbal Open University, Pakistan ________________________________________________________________ The British annexed Punjab in 1849, and established a new system of administration in form and spirit. They also introduced western education, canal colonies and a modern system of transportation, which had its impact on the urban population. In rural Punjab they collaborated with the landlords and feudal elite to get their support in strengthening the province as ‘grain basket’ for the British Army. The Majlis-i-Ahrar-i-Islam(hereafter MAI) was an urban Muslim organisation, comprised of ex-Khilafatists, trained in agitational politics during the period 1919-1929, many of whom were ex-Congrssites. Ahrar leaders split with the INC over the issue of the Nehru Report in 1929. Soon after the formation of the new party, they decided to participate in INC-led civil disobedience movement of 1930 and were interred in large numbers. The MAI’s platform was based on a united India, but one, which was free from imperial control, anti-feudal, with less economic disparities and had an Islamic system for the Muslims of India. _______________________________________________________________ Introduction A number of religio-political movements emerged from Punjab during the first half of the twentieth century. A study of the history, politics and social structure of Punjab is necessary in order to understand these movements. The Majlis-i- Ahrar-i-Islam (MAI) was founded in 1929 in Lahore, and reflected a unique blend of religion and politics in the multi-cultural province of Punjab in British India.
    [Show full text]
  • The Contribution of Bernd Radtke on the Studying Hakim Tirmidhi's Scientific Heritage
    European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected] SOCIAL SCIENCE AND HUMANITIES Manuscript info: Received December 12, 2018., Accepted December 17, 2018., Published January 20, 2019. THE CONTRIBUTION OF BERND RADTKE ON THE STUDYING HAKIM TIRMIDHI'S SCIENTIFIC HERITAGE Nodir Karimov Rakhmonkulovich, PhD student, Tashkent State Institute of Oriental Studies, Uzbekistan. E-mail:[email protected] http://dx.doi.org/10.26739/2521-3253-2019-1-12 Abstract: The article isaimed at studying the role of Bernd Radtke in the study of the scientific heritage of Hakim Termizi. The research analyzes the scientific works of Bernd Ratke dedicated to the scholar. As Bernd Radtke said: "In the medieval biographical dictionaries and the Sufi handbooks where one woud normally expect to find such information, little is recorded about the life and activities of the author Hakim Tirmidhi dubbed "al-Hakim", the Wise". Bernd Radtke spent many years of his life to study Hakim Tirmidhi's scientific heritage and during this period, he published numerous articles on diverse aspects of Tirmidhi. We can say that he is one of well-known scholars who is well- aware of Hakim Tirmidhi's works. The contribution of Bernd Radtke is very vital in the studying Hakim Tirmidhi's scientific heritage. In this article, it will be an attempt to analyze Bernd Radtke's works. Key words: Bernd Ratke, Hakim Tirmidhi, "al-hakim"(Wise), "Riyozat an-nafs", "Hatm ul-avliyo" , "Kitob ul-akyos val-mughtaryn", "gwavr ul-umur". Recommended citation: Nodir Karimov. THE CONTRIBUTION OF BERND RADTKE ON THE STUDYING HAKIM TIRMIDHI'S SCIENTIFIC HERITAGE.
    [Show full text]
  • ISLA 380 Islamic Philosophy and Theology Fall 2016 Mondays and Wednesdays, 4:05PM-5:25PM, in Leacock 116
    ISLA 380 Islamic Philosophy and Theology Fall 2016 Mondays and Wednesdays, 4:05PM-5:25PM, in Leacock 116 Instructor: Ms. Pauline A. Froissart Institute of Islamic Studies Morrice Hall 026 e-mail: [email protected] TA : Mr. Muhammad Fariduddin Attar e-mail : [email protected] Office hours: By appointment ISLA 380 is an introduction to the most important philosophers and theologians in Islamic intellectual history, with a focus on the concepts they articulated and the movements they engendered. Although many of the philosophical and theological problems we will examine first arose a thousand years ago, debates over how to solve them still resonate throughout the Islamic world. The classes will alternate between those devoted to lecturing and to answering questions, and those devoted to student-led debates over particular philosophical and theological problems. All the readings are in English. Requirements Students will be required to: a) Lead one side of one debate. In each debate, two student debaters will give twenty-minute presentations of their opposing positions, and then respond to questions and criticisms from the rest of the class. There are only ten debates. If more than twenty students end up enrolling in the class, the remaining students will each choose a debate and submit a 3000-word (+/- 100 words) essay in which they lay out the arguments in favor of one side of that debate, and against the other side. This essay will be due at the beginning of the class in which that debate is held. b) Complete three in-class exams. For each in-class exam, students will choose one of three essay questions to answer.
    [Show full text]
  • The Emergence of #Ilm Al-Bayān: Classical Arabic Literary Theory in the Arabic East in the 7Th/13Th Century
    The Emergence of #Ilm al-Bayān: Classical Arabic Literary Theory in the Arabic East in the 7th/13th Century The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Noy, Avigail. 2016. The Emergence of #Ilm al-Bayān: Classical Arabic Literary Theory in the Arabic East in the 7th/13th Century. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33840723 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA The Emergence of ʿIlm al-Bayān: Classical Arabic Literary Theory in the Arabic East in the 7th/13th Century A dissertation presented by Avigail Noy to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts August 2016 © 2016 Avigail Noy All rights reserved. Advisor: Professor Andras P. Hamori Avigail Noy The Emergence of ʿIlm al-Bayān: Classical Arabic Literary Theory in the Arabic East in the 7th/13th Century Abstract This dissertation identifies a turning point in the development of literary theory as a discipline in the classical Arabic-Islamic world, starting in the Arabic East in the thirteenth century under the emerging framework of ʿilm al-bayān ‘the science of good style’.
    [Show full text]
  • Teaching Program for Religious Culture and Ethics Course T
    T.R MINISTRY OF NATIONAL EDUCATION TEACHING PROGRAM FOR RELIGIOUS CULTURE AND ETHICS COURSE T. R MINISTRY OF NATIONAL EDUCATION TEACHING PROGRAM FOR RELIGIOUS CULTURE AND ETHICS COURSE (4th Grade Primary School and 5th, 6th, 7th and 8th Grade Secondary School Classes) (9th, 10th, 11th and 12th Grade Secondary School Classes) 2019 All Rights Reserved by Directorate General for Religious Teaching. It can not be replicated with another name or logo. Teaching Program for Religious Culture and Ethics Course (4th-8th Grades) REPUBLIC OF TURKEY MINISTRY OF NATIONAL EDUCATION TEACHING PROGRAM FOR RELIGIOUS CULTURE AND ETHICS COURSE (4th Grade Primary School and 5th, 6th, 7th and 8th Grade Secondary School Classes) T. R MINISTRY OF NATIONAL EDUCATION TEACHING PROGRAM FOR RELIGIOUS CULTURE AND ETHICS COURSE (4th Grade Primary School and 5th, 6th, 7th and 8th Grade Secondary School Classes) 2019 All Rights Reserved by Directorate General for Religious Teaching. It can not be replicated with another name or logo. Teaching Program for Religious Culture and Ethics Course (4th-8th Grades) TABLE OF CONTENTS 1.TEACHING PROGRAMS OF THE MINISTRY OF NATIONAL EDUCATION .............................................................6 1.1.PURPOSES OF TEACHING PROGRAMS ...................................................................................................................6 1.2.PERSPECTIVE OF TEACHING PROGRAMS .............................................................................................................6 1.2.1.Our Values ................................................................................................................................................................7
    [Show full text]