DOCSLIB.ORG

Curriculum & Syllabi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Curriculum & Syllabi School of Islamic Studies B.A. ISLAMIC STUDIES ENGLISH MEDIUM – EVENING PROGRAMME Duration: Seven Semesters CURRICULUM & SYLLABI 1 SEMESTER I Course S.No. Name of the Course L T P C Code Foundation Courses: 1 ISB1121 Arabic Language & Tajweed 4 0 0 4 2 ISB1122 Communicative English 3 0 0 3 Core Courses: 3 ISB1123 Quran Meaning Word by word: Al Baqara 3 0 0 3 4 ISB1124 Moral & Ethics - Guidance of Prophet (PBUH) 3 0 0 3 Allied Courses: 5 ISB1125 Biography of Prophet (PBUH) & Caliphate 3 0 0 3 Total: 16 SEMESTER II Course S.No. Name of the Course L T P C Code Foundation Courses: 1 ISB1231 Arabic Language & Grammar 4 0 0 4 2 ISB1232 English Language 3 0 0 3 Core Courses: Quran Meaning Word by word: Ala Imran – An 3 ISB1233 3 0 0 3 Nisa 4 ISB1234 Hadeeth - Teachings of Prophet 3 0 0 3 5 ISB1235 Islamic Fiqh - Ibaadath 3 0 0 3 Total: 16 2 SEMESTER III Course S.No. Name of the Course L T P C Code Foundation Courses: 1 ISB2121 Functional Arabic & Grammar 4 0 0 4 Core Courses: Quran Meaning Word by word: Al Maidah – Al 2 ISB2122 3 0 0 3 A’raf 3 ISB2123 Tafseer: At Tawbah & Yousuf 3 0 0 3 4 ISB2124 Islamic Doctrine - Aqeedah 3 0 0 3 5 ISB2125 Islamic Fiqh – Zakath & Hajj 3 0 0 3 Total: 16 SEMESTER IV Course S.No. Name of the Course L T P C Code Foundation Courses: 1 ISB2231 Advanced Arabic 4 0 0 4 Core Courses: 2 ISB2232 Tafseer: Selected Chapters 3 0 0 3 3 ISB2233 Hadith: Abu Dawood 3 0 0 3 4 ISB2234 Principles of Jurisprudence - Adillah 3 0 0 3 Allied Courses: 5 ISB2235 Islamic History - Umayyad Period 3 0 0 3 3 Total: 16 SEMESTER V Course S.No. Name of the Course L T P C Code Core Courses: 1 ISB3121 Shariah Rulings in Chapter Al Maidah 4 0 0 4 2 ISB3122 A Special Study on Saheeh al Bukhari 3 0 0 3 3 ISB3123 Principles of Jurisprudence - Qawayid 3 0 0 3 Allied Courses: 4 ISB3124 History of Islamic Thought 3 0 0 3 5 ISB3125 Islamic History – Abbasids Period 3 0 0 3 Total: 16 SEMESTER VI Course S.No. Name of the Course L T P C Code Core Courses: 1 ISB3231 Thematic Study of Quran 3 0 0 3 2 ISB3232 Development of Islamic Religious Sciences: Tafseer & Hadeeth 4 0 0 4 3 ISB3233 Muslim Personal Law - Waqf & Inheritance 3 0 0 3 4 ISB3234 Quran and Modern Issues 3 0 0 3 Allied Courses: 4 5 ISB3235 Business Arabic & Translation 3 0 0 3 Total: 16 SEMESTER VII Course S.No. Name of the Course L T P C Code Core Courses: 1 ISB3236 Muslim Family Law 3 0 0 3 Allied Courses: 2 ISB3237 Islamic Finance 3 0 0 3 3 ISB3238 Da’wah & Comparative Religion 3 0 0 3 4 ISB3239 Project 7 0 0 7 Total: 16 Total Credits = 112 5 SYLLABUS SEMESTER I Foundation Courses: L T P C ISB1121 ARABIC LANGUAGE & TAJWEED 4 0 0 4 Module 1: 10 Reading & Writing, Pronunciation, Lessons; 1 – 3 & Tajweed Module 2: 10 Introduction of Arabic words in and around the class room. Phonetics. Lessons: 4 – 10 Module 3: 10 Arabic Simple sentences Jumla’ Ismiya and Jumla F’liya. )غ – خ – ض( .Correction of Phonetics Lessons: 11 – 14 Module 4: 10 Introduction to gender, communication. Lessons: 15 – 17 Module 5: 10 Situational communication, emphasis on interrogation. Lessons: 18 – 20 Module 6: 10 Situational communication, comprehension. Lessons: 21 – 24 TOTAL: 60 REFERENCES: 1. Al Qirathul Al Arabiyya Lil Mubtadiyeen, Bukhari Aalim Arabic College, 2005 2. Easy Tajweed, Mesco, Hyderabad, 2011. 6 L T P C 3 0 0 3 ISB1122 COMMUNICATIVE ENGLISH Module 1: 8 Language Skills I: Articles – Prepositions – Antonyms and Synonyms – Correct Form of Verb – Question Tags – Prefixes and Suffixes - Active and Passive Voice – Direct and Indirect Speech – Forming Negatives – Forming Questions. Module 2: 8 Language Skills II: Punctuation and correction of sentences with regard to gender - Clauses to be combined – Completion of sentences with dependent or independent clauses – Correction of Sentences (Case, Adjective, and Adverb). Module 3: 7 Spoken English: Rewriting sentences in the right order – Correction of spelling – Substitution, Idioms and Phrases. Module 4: 7 Introducing oneself – Introducing one another – Conversations – Role play. Module 5: 7 Listening Comprehension: Listening to short texts, conversations etc. Reading Comprehension: Skimming – Scanning – Cloze passages. Module 6: 8 Written English: Paragraph Writing – How to write Structured Paragraphs – Writing Essays. Letter writing: Letter to class teacher asking for leave – Letter to father asking for hostel fees, permission for picnic, Letter congratulating a friend etc. TOTAL: 45 REFERENCES: 1. Bansal R.K., Harrison.J.B. – Spoken English, Orient Langman, Mumbai (1999). 2. Leacock Steven – An Anthology of Prose. 3. A.S.Hornby – Guide to Patterns and Usage in English, Oxford University Press (1999) 7 Core Courses: ISB1123 QURAN MEANING WORD BY WORD: AL L T P C BAQARA 3 0 0 3 Module 1: 5 Basic Structure of theArabic sentences, Introduction to Sura Al Fathiha and Sura Al Baqarah Module 2: 8 Part: 1 (First Half) Module 3: 8 Part: 1 (Second Half) Module 4: 8 Part: 2 (First Half) Module 5: 8 Part: 2 (Second Half) Module 6: 8 Part: 3 (First Half – End of Sura Al Baqarah) TOTAL: 45 REFERENCES: 1. Meaning of the Holy Quran – Word for word English translation, Islamic Book Service, Delhi, India, 1995. 2. Meanings of the Quran by Abdullah Yusuf Ali, Amana Corp., Maryland, USA, 1983. 3. Safwat ul Tafaseer by Al Shaikh Muhammad Ali Al Sabooni, Maktabah al Asriyya, Lebanon. 8 9 ISB1124 MORAL&ETHICS-GUIDANCE OF PROPHET(PBUH) L T P C 3 0 0 3 Module 1: 8 Chapter 1: Bab al Ikhlas (Sincerity, Selflessness and Intention behind All Action and Matters Open or Secret) Chapter 2: Bab al Tawbah (Penitence) Module 2: 8 Chapter 3: Bab al Sabr (Resignation) Chapter 4: Bab al Sidq (Truthfulness) Chapter 5: Bab al Muaraqabah (Divine Contemplation or Mediation) . Module 3: 8 Chapter 6: Bab al Thaqwa (On Piety) Chapter 7: Bab fil yaqeen waththawakkul (Belief and Trust in Allah) Chapter 8: Bab al Isthiqaamah (Perseverance in Religion) Module 4: 7 Chapter 9: Bab Haqqil Jaar wal wasiyyah bihi (Rights of the neighbor and Good Treatment of Him). Chapter 10: Bab BirrIl waalidain wa Silathur Rahm (Benevolence Towards parents and Good Treatment of the Relatives) Chapter 11: Bab al Thahreem al uqooq wa Qatheeathur Rahm (Prohibition of Disobedience of Parents and Repudiation of Ties of Blood Relation) Module 5: 7 Chapter 12: Bab Fazli Birri Asdiqayil Abi Wal Ummi Wal Aqaaribi Wal Zawjathi (Virtue of Doing Good to Friends of Parents and Relations and Wives and Other Who are Entitled to Respect). Chapter 13: Bab Ikraamu ahli Baithi Rasoolillah (Honoring the Members of the Family of the Holy Prophet (saw) and Their Virtues) Module 6: 7 Chapter 14: Bab Thawqeerul Ulama Wal Akaabar (Honoring the Ulama, the Pious and the Learned Persons, to prefer them on others and to express their Dignity) Chapter 15: Bab Ziyarathi ahlil Khair wa Majaalisihim (Visiting Holy and Virtuous Persons and Keeping Company with Them; Soliciting Their Favour and Visiting Sacred Places) TOTAL: 45 REFERENCES: 1. Riyadhus Saliheen by Imam Abu Zakariya Yahya Al Nawawi, Translated by S.M.Madni Abbasi , Kitab Bhavan, New Delhi, 2005. 10 Allied Courses: ISB1125 BIOGRAPHY OF PROPHET (PBUH) & CALIPHATE L T P C 3 0 0 3 Module 1: 8 Prophet Mohamed (Sal): Birth to Marriage, Prophethood, Revelation (Wahi), Early Muslims. Module 2: 7 Bai’ath (Covenants) of Aqabah - Al Hijra (Emigration), Muslims’ life in Yathrib, Badr, Uhud. Module 3: 8 Treaty of Hudaibiya, Missions to Kings - Conquest of Makkah. Module 4: 7 The Farewell pilgrimage (Haj), Prophet’s death and burial, His wives and family life. Module 5: 8 Islamic History: Period of Abu Bakr and Umar bin Khattab (Ral) Module 6: 7 Islamic History: Period of Usman bin Affan and Ali bin Abithalib (Ral) TOTAL: 45 REFERENCES: 1. The Life of Mohamed by Muhammed Hussain Haykal, Edition: 8, 2. Al Raheeq al Makhtoom by Abdur Rahman Mubarakpuri, Darus Salam, Riyadh, 2002. 3. Concise History of Muslim World by Rafi Ahmad Fidai, Kitab Bhavan, New Delhi, 2004 4. History of Arab by Philip K Hitti, Palgrave Macmillan Publishers, 2002. 5. Safwat ul Tafaseer by Al Shaikh Muhammad Ali Al Sabooni, Maktabah al Asriyya, Lebanon. 11 SEMESTER II Foundation Courses: ISB1231 ARABIC LANGUAGE & GRAMMAR L T P C Module 1: Al Qirathul Arabiya lil Mubthadeen, Part: I 10 4 0 0 4 Introduction, lessons: 21 – 23 Module 2: Al Qirathul Arabiya lil Mubthadeen, Part: I 10 Lessons: 24 – 27 Module 3: Al Arabiya Lin Nashiyeen, Part: II 10 Lessons: 1 –7 Module 4: Al Arabiya Lin Nashiyeen, Part: II 10 Lessons 8 - 15 Module 5: Annahvul Wadhih, Part:I 10 Jumla mufeedha , Thaqseem kalimah , Thaqseem al fi’l , Module 6: Annahvul Wadhih, Part:I 10 Al fayil, Al Mafool , Mubthadha & Khabr. TOTAL: 45 TEXT BOOKS: 1. Al Qirathul Arabiya lil Mubthadeen, Part I, Bukhari Aalim Arabic College, 2004. 2. Al Qirathul Arabiya Lin Nashieen, Part II, Bukhari Aalim Arabic College, 2004. 3. Annahvul Wadhih, Part I, Faisal Publication, Deoband, 2011. 12 ISB1232 ENGLISH LANGUAGE Module 1: 9 L T P C Prose (Detailed) I: Words of Wisdom (Lessons 1 to 8) 3 0 0 3 Spoon Feeding - Reading for Pleasure - The Challenge of Our Time - Woman not the weaker sex - Human values in education - Human rights - The complete man – Try prayer power.
Load more

Recommended publications
  • Unit 14 the Caliphate: Ummayads and Abbasids
    Roman Empire: UNIT 14 THE CALIPHATE: UMMAYADS AND Political System ABBASIDS* Structure 14.0 Objectives 14.1 Introduction 14.2 The Ummayad Caliphate: Sufyanid Period 14.3 The Ummayad Caliphate: Marwanid Period 14.4 Later Ummayads 14.5 Ummayad Aesthetics and Material Culture 14.5.1 Court Culture 14.5.2 Palaces and Mosques 14.6 Ummayad Economy: Estates, Trade and Irrigation 14.6.1 Settled Agriculture 14.6.2 Ummayad Trade, Urbanism and Suqs 14.7 Ummayad Monarchs and Provinces (Wilayats) 14.8 Fall of the Ummayad Dynasty 14.9 The Abbasid Caliphate: Abbas and Mansur 14.10 The Abbasid Caliphate: Harun and Al-Mamun 14.11 Later Abbasid Caliphs 14.12 The Abbasid Caliphate: Irrigation, Peasants and Estates 14.12.1 Irrigation 14.12.2 Popular Revolts in the Abbasid Caliphate 14.12.3 Forms of Estates under the Abbasids 14.12.4 Tax Farming in the Abbasid Egypt 14.13 Taxes and Diwans under the Abbasids 14.14 Summary 14.15 Keywords 14.16 Answers to Check Your Progress Exercises 14.17 Suggested Readings 14.18 Instructional Video Recommendations 14.0 OBJECTIVES In this Unit, we will study about the Ummayad and Abbasid Caliphate which were established by Muawiyah I and Abbas As-Saffah respectively. In the same vein the Ummayads continued campaigns and conquests started by the Caliphs — Abu Bakr and Umar. It was the largest empire in terms of geographical extent. But the Caliphate * Dr. Shakir-ul Hassan, Department of History and Culture, Jamia Millia Islamia, New Delhi 267 RomanSocieties Republic in Central developed hereditary tendencies under the Ummayads.
    [Show full text]
  • Isra'iliyat As an Intercultural Knowledge Bridge And
    The Journal of Academic Social Science Studies International Journal of Social Science Doi number:http://dx.doi.org/10.9761/JASSS1954 Volume 6 Issue 8 , p. 93-109, October 2013 ISRA’ILIYAT AS AN INTERCULTURAL KNOWLEDGE BRİDGE AND REFLECTIONS ON THE OTTOMAN FOLK CULTURE* KÜLTÜRLERARASI BİR BİLGİ KÖPRÜSÜ OLARAK İSRAİLİYAT VE OSMANLI HALK KÜLTÜRÜNDEKİ YANSIMALARI Prof. Dr. Hidayet AYDAR Istanbul University, Faculty of Divinity, Basic Islamic Studies, Department of Qur’anic Exegesis İstanbul Üniversitesi İlahiyat Fakültesi Temel İslam Bilimleri Bölümü Tefsir Anabilim Dalı Abstract Isra’iliyat is the general term used to specify knowledge transferred to Islamic culture from some other cultures including Jewish being primary, Christian, Persian, Indian, central Asian, and even Chinese cultures. Since most of this knowledge is transferred from Jews, known as The Israelites, it is called as isra’iliyat. Nevertheless, there was also a considerable amount of knowledge flux from surrounding cultures of the Middle East, where Islam originates. There was a significant knowledge and information flow especially from Christianity, which is a major religion in the region and Byzantine/Greek culture which was a Christian society then. In addition, Persian culture, a significant cradle of culture and civilization in the region, Indian and Chinese cultures, two of the oldest in the world, and fragments of Central-Asian Turkish/Shaman culture constituted the rich repertory of the Islamic culture. Israeli news and information had started transferring to Islamic culture as early as the Prophet Mohammed era. During this era, especially Jewish religious culture had attracted Muslims. Yet the Koran was frequently mentioning the past of the Jewish people, Israeli history, scriptures, prophets, and other major personalities.
    [Show full text]
  • BAIS Arabic and Islamic Studies Regulations 2017 Page
    B.A.I.S. Arabic and Islamic Studies Regulations 2017 VISION AND MISSION OF THE DEPARTMENT OF ISLAMIC STUDIES VISION The department looks forward to be a pioneer in the field of Islamic Studies to promote Scholars, capable of bringing about positive change for the betterment of self, family, society and humanity on the basis of moderate approach derived from the Holy Quran and Sunnah - Tradition of the Prophet (PBUH). MISSION The department is committed: • To empower the younger generation through quality education in both revealed and scientific knowledge. • To promote competent, creative scholars in the field through scientific research. • To provide excellent ambience for language skill development and leadership qualities through various training programmes. Page | 1 B.A.I.S. Arabic and Islamic Studies Regulations 2017 PROGRAMME EDUCATIONAL OBJECTIVES AND OUTCOMES B.A ISLAMIC STUDIES OBJECTIVES: The programme objectives covering all three years of under graduate courses are as follows: 1. To provide a broad understanding of Islam as a way of life. 2. To acquire revealed knowledge of Quran and Hadeeth (Traditions of Prophet (PBUH). 3. To develop students' ability in analyzing texts of Quran and Hadeeth as sources of Islamic Jurisprudence. 4. To train students in finding solutions for modern issues of family life and social life in the light of Quran and Hadeeth. 5. To learn basic concepts and philosophy of Major religions namely Hinduism, Christianity and Judaism about God, world life and hereafter. 6. To develop students' language skills in both Arabic and English. OUTCOME: A successful learner of this programme will be able to: 1.
    [Show full text]
  • Mohammad N. Miraly Faculty of Religious Studies Mcgill University, Montreal April 2012
    FAITH AND WORLD CONTEMPORARY ISMAILI SOCIAL AND POLITICAL THOUGHT Mohammad N. Miraly Faculty of Religious Studies McGill University, Montreal April 2012 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy in Religious Studies © 2012 Mohammad N. Miraly TO MY F ATHER AND M OTHER TABLE OF CONTENTS Abstract i Résumé iii Acknowledgements v An Historical Note on Ismailism vii 1 Opening 1 2 The Study 15 Part I: 3 Speaking About Ismailism 24 4 The Contemporary Ismaili Historical Narrative 59 5 Ismaili Approaches to the Qur’an 103 6 The AKDN in Afghanistan: Ethos and Praxis 114 Part II: 7 Democracy, Secularism, and Social Ethics 138 8 Pluralism and Civic Culture 159 9 Knowledge and Learning 185 10 Closing: The Transnational Ismaili in Canada 202 Postscript: Wither Neutrality? 213 Appendix A: Preamble to the Constitution of the Shi`a Imami Ismaili Muslims 216 Appendix B: AKDN Organisation Chart 218 Selected Bibliography 219 ABSTRACT Contemporary Ismaili thought views the Ismaili tradition as connected to a historical past deriving from Qur’anic principles and the teachings of the Prophet Muhammad and his heirs, the Shi`a Imams. Thus, contemporary Ismailism’s focus on liberal values like democracy, pluralism, and education are articulated as contemporary forms of eternal Qur’anic ethical principles. The current and 49th Ismaili Imam, Aga Khan IV – who claims descent from the Prophet through his daughter, Fatima, and son-in-law, `Ali – articulates the principles of liberal democratic pluralism as the best means to realize ethical Islamic living in the present day.
    [Show full text]
  • The Central Islamic Lands
    77 THEME The Central Islamic 4 Lands AS we enter the twenty-first century, there are over 1 billion Muslims living in all parts of the world. They are citizens of different nations, speak different languages, and dress differently. The processes by which they became Muslims were varied, and so were the circumstances in which they went their separate ways. Yet, the Islamic community has its roots in a more unified past which unfolded roughly 1,400 years ago in the Arabian peninsula. In this chapter we are going to read about the rise of Islam and its expansion over a vast territory extending from Egypt to Afghanistan, the core area of Islamic civilisation from 600 to 1200. In these centuries, Islamic society exhibited multiple political and cultural patterns. The term Islamic is used here not only in its purely religious sense but also for the overall society and culture historically associated with Islam. In this society not everything that was happening originated directly from religion, but it took place in a society where Muslims and their faith were recognised as socially dominant. Non-Muslims always formed an integral, if subordinate, part of this society as did Jews in Christendom. Our understanding of the history of the central Islamic lands between 600 and 1200 is based on chronicles or tawarikh (which narrate events in order of time) and semi-historical works, such as biographies (sira), records of the sayings and doings of the Prophet (hadith) and commentaries on the Quran (tafsir). The material from which these works were produced was a large collection of eyewitness reports (akhbar) transmitted over a period of time either orally or on paper.
    [Show full text]
  • Journal of American Science 2013;9(1) 74 an Analysis of the Reasons of Abu Muslim Khorasan
    Journal of American Science 2013;9(1) http://www.jofamericanscience.org An analysis of the reasons of Abu Muslim Khorasani’s animosity towards Abbasid veteran Propagandists Ali Akbar Abbasi PhD in History, Department of History, Literature and Human Sciences faculty, University of Isfahan. Iran [email protected] Abstract: One of the Abu Muslim Khorasani’s strange actions was to kill famous and veteran Abbasid Propagandists. Abu Muslim himself was called as the Propagandist and was the leader of Abbasid revolt in Khorasan at the time of its appearance. He was so much clever and took action with organized plans. In this article we intend to analyze and clarify Abu Muslim’s plan and purposes of killing Propagandists who were more experienced than him in Abbasid propaganda and revolt. Abbasid veteran Propagandists did not consider Abu Muslim important even at the pinnacle of his honor and glory, because during his adolescence he was a slave who was bought by Abbasid propagandists and bestowed unto Abbasid imam and this caused their being ruined by Abu Muslim when the leader of black garments reached honor and gained power. Famous and old individuals such as Lahiz Tamimi, Qahtabah Ibn Shabib Tai, Abu Salamah Khalal and Sulayman Ibn Kathir Khuzai were ruined by Abu Muslim’s plan. [Ali Akbar Abbasi. An analysis of the reasons of Abu Muslim Khorasani’s animosity towards Abbasid veteran Propagandists. J Am Sci 2013;9(1):74-78]. (ISSN: 1545-1003). http://www.jofamericanscience.org. 14 Key words: Abu Muslim Khorasani, Abbasid Propagandists, Lahiz, Sulayman, Qahtabah, Abu Salameh Introduction dawlah al-Abbasiyah, he was originally Isfahanian Abu Muslim Khorasani, the famous Abbasid who had escaped of heavy taxes and took shelter to leader, played a major role in the fall of the Umayyads Edris Ibn Ma’qal Ajli and became his slave.(Akhbar and establishment of the Abbasids.
    [Show full text]
  • The Multiple Nature of the Islamic Da'wa
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto Egdunas Racius THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, Unioninkatu 34, on the 23rd of October, 2004 at 10 o'clock ISBN 952-10-0489-4 (printed) ISBN 952-10-0490-8 (pdf) ISSN 1458-5359 Valopaino Oy Helsinki 2004 CONTENTS Introduction ....................................................................................................... 5 Previous research on da‘wa .......................................................................... 12 The location of the present study .................................................................. 18 Part I Islamic da‘wa: the term and its sources ............................................................ 29 1. The da‘wa in the Quran and Sunna .................................................................. 31 Scope of da‘wa meanings ............................................................................. 34 Da‘wa as invitation to Islam ......................................................................... 37 Conclusion .................................................................................................... 47 2. Da‘wa versus jihad ........................................................................................... 49 Jihad in the Quran and Hadith collections ...................................................
    [Show full text]
  • Critique on Abdullah Yusuf Ali's Methods of Qur'anic Commentary (A
    68 CHAPTER III THE CHARACTERISTIC OF ABDULLAH YUSUF ALI ‘S METHODS OF QUR’ANIC COMMENTARY A long time, after passing over studies from many perspectives (religious-scientific, history, politic and social) a question arouses; is Islam a stumbling block of progress of the society which lives under control of philosophical state when this religion wants to do significant attitudes as demand to socio-cultural life style which supports the advance, and in realizing conformity between Islamic doctrines and life orientation and its founder? Or in other word, do Islam and cultural life in modern civilization confront in the two different poles and thus could not be matched? The various scientific traditions in Islam world have attempted to answer it theoretically. Specifically, the orientation comes as the consequence of well intended movement- in certain territory whose amount of its citizens grows rapidly, that is India- since decades. This movement tends to be theoretical instead of being eclectic in two different majors. Ignaz Goldziher rates that it is the main 69 cause of paradoxical meaning and essence of Islam as the absence of Islamic mobilization to modern paradigm. Ethical value is finally determined to temporal-relative cases, while duties are obligated through the truth of stabled syari’ah (religious legitimacy). 1 Therefore, the Indian reformers such as Sayyid Amir Ali (1849-1928) 2, Ahmad Khan 3, Iqbal (1876-1938) 4, etc voiced the change. Sayyid Ahmad Khan viewed that the cause of Muslim backwardness in India is their reluctant to follow the world 1 Ignaz Goldziher, Madzhab Tafsir; Dari Aliran Klasih Hingga Modern, translate: Alaika Salamullah, et.al, (Yogyakarta: eLSAQ Press, 2003) p: 380 2 Sayyid Amir Ali is the founding father of National Mohammedan Association which was the association for Indian Muslim unity and was aimed to defend the interest of Muslim and to train them the politics.
    [Show full text]
  • Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
    Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry.
    [Show full text]
  • Translation Stages of Quran Into Other Languages
    Sci.Int.(Lahore),31(4),169-170 ,2019 ISSN 1013-5316; CODEN: SINTE 8 169 TRANSLATION STAGES OF QURAN INTO OTHER LANGUAGES Salam Abbood Hasan AlIraqia University ,Baghdad,Iraq [email protected] (+96407723300315) For correspondence: [email protected] ABSTRACT: Says Mohammed bin Hassan Ahadjoa Thaalbi in his book "rule of translation of the Koran": "claimed that Islam committed the Arab people and learn, and discard their tongues and prevent them from translating the Koran great, these Aelchenah ensure their response and vilification by a written (passport translation of the Qur'an) it has proved it that religion Nations that have entered in Islam need not speak Arabic, as evidenced by its survival to speak now Bolnoha, and prevent the translation of the Qur'an was originally not mentioned in the book ban is not one year and not a consensus not to measure. Keywords: Translation stages, languages 1. INTRODUCTION Marmaduke Pickthall ( in English: by Muhammad Translations of the Quran are interpretations of the Marmaduke Pickthall ) [2] highlighted his work at all that meaning of the Koran into languages other than Arabic. It translation -alta initiated in Hyderabad and supplemented has been translated into the most European, Asian and in Egypt - the meanings of the Holy Quran into English African languages. The Iranians and Persians have in cooperation with some scholars of Al - Azhar, was the already translated the Quran into Persian, their mother translation of the first translation of the meanings of the tongue and all other tongues until the African and Koran written in English Muslim, where the translations in American languages [1].
    [Show full text]
  • Ḥadīth-Amālī Sessions: Historical Study of a Forgotten Tradition in Classical Islam
    Ḥadīth-Amālī Sessions: Historical Study of A Forgotten Tradition in Classical Islam Presented by: Marzoug A M Alsehail Supervised by: Dr. Mustapha Sheikh Submitted in accordance with the requirements for the degree of doctor of philosophy University of Leeds School of Languages, Cultures and Societies Department of Arabic and Middle Eastern Studies September 2014 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.” ii Acknowledgement In the name of God, the Most Gracious and the Most Merciful. First and foremost, I thank God (subhanahu wa tacala) for endowing me the strength, health, patience and knowledge to complete this thesis. Secondly, it would not have been possible to write this doctoral thesis without the help and support of the kind people around me, whose presence was indispensable through various difficulties I am sure most endure on journeys of this kind. I begin by expressing my sincere gratitude to my late mother Hind Al-Sardy who left this world too soon. Her death came at a critical time of my writing up—I only wish she had lived to see her son pass this final hurdle. I would like to express my appreciation to my father, Ahmad Al-Sehail for his support and his encouragement to me totake up the study of Ḥadīth. I acknowledge, with deep gratitude and appreciation, the inspiration,encouragement, valuable time and guidance given to me by my wife, Nabelah.
    [Show full text]
  • Pickthall's Islamic Politics
    chapter 5 Pickthall’s Islamic Politics M.A. Sherif India in the early 1920s was in political ferment. It was also a time of fragile political consensus, bringing together Muslims, Hindus and other religious communities. For Muslims, the dominant concern was the future of Ottoman Turkey and the Caliphate. A news report published in the Urdu journal Muslim conveys the atmosphere at Bombay’s Parsi Assembly Hall one evening in April 1922, in the aftermath of the Treaty of Sèvres: When Pickthall arose to deliver his speech, the hall resounded with shouts of pleasure. He first thanked the audience and then noted that the people of Hindustan must surely be astounded by the conditions im- posed on Turkey by the Paris Peace Conference but he was not surprised. [He said] “I knew beforehand that the Paris Peace Conference would not arrive at any sensible decision […] Gallipoli and the north of the Sea of Marmara is being given to Greece even though it has no rights over these […] moreover the Angora Government will not accept these conditions. […] When I was in Paris I met Muslim representatives from all over the world. In my opinion, the Muslims of Hindustan should not have hopes that the demands of the Turkish freedom-seekers on the Khilafat will be the same as those they have presented. The reality is that Hindustan’s Muslims sided with Britain in the war against the Turks, and I too am in the same boat. I joined the battle on behalf of Britain. In the promises made to us it was clearly expressed that it would not be against the welfare of Islam and the jaziratul Arab.
    [Show full text]