Misplaced Pages

#147852

47-640: (Redirected from Islamic Education ) Islamic education may refer to: Islamic studies , the academic study of Islam and Islamic culture Madrasah , the Arabic word for any type of educational institution Islamic Education Society , an Islamic organization in India Education in Islam Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with

94-439: A second language (if they spoke the colloquial dialects as their first language) or as a third language (if they spoke another language as their first language and a regional variety of colloquial Arabic as their second language). Nonetheless, the pronunciation of Classical Arabic was likely influenced by the vernaculars to different degrees (much like Modern Standard Arabic ). The differences in pronunciation and vocabulary in

141-653: A "pure Arabic origin", especially those in the Qur'an. Thus, exegetes, theologians, and grammarians who entertained the idea of the presence of "impurities" (for example, naturalized loanwords) in the Qur'an were severely criticized and their proposed etymologies denounced in most cases. Nonetheless, the belief in the racial and ethnic supremacy of the Arabs and the belief in the linguistic supremacy of Arabic did not seem to be necessary entailments of each other. Poems and sayings attributed to Arabic-speaking personages who lived before

188-953: A heterogeneous living tradition with some non-discursive elements, which is internally extremely dynamic and multifaceted – is the purview of Islamic studies in the modern world. In the years 1821 to 1850, the Royal Asiatic Society in England, the Société Asiatique in France, the Deutsche Morgenländische Gesellschaft in Germany, and the American Oriental Society in the United States were founded. In

235-553: A number of cultures , philosophies, central teachings and bodies of esoteric knowledge . Kalām emerged as a discipline in response to political disputes among Muslims, and then later in response to the impact of Hellenistic philosophy and the expansion of the Islamic Empire into territories previously dominated and occupied by the Sassanian and Byzantine Empires. Thus, one of the first and persistent questions challenging

282-429: A reassuring scientific framework. However nowadays, besides recurrent debates within history itself, many scientists look unfavorably at a linear conception of time (Rovelli 2018). The first attempt to understand Islam as a topic of modern scholarship (as opposed to a Christological heresy ) was within the context of 19th-century Christian European Oriental studies . Examining and understanding this kind of Islam –

329-437: A significant amount of academic research in that, in the subsequent twenty years, not only expanded and detailed the arguments put forth by these scholars, but also analyzed and improved upon their methodologies. Recent years have seen a shift towards utilizing a broader range of sources and developing more intricate interpretive frameworks, some of which have even challenged the idea of a uniform Islamic gender discourse. Following

376-695: A subset of the syntactic structures available in Classical Arabic, but the morphology and syntax have remained basically unchanged. In the Arab world little distinction is made between Classical Arabic and Modern Standard Arabic and both are normally called al-fuṣḥā ( الفصحى ) in Arabic, meaning 'the most eloquent'. The earliest forms of Arabic are known as Old Arabic and survive in inscriptions in Ancient North Arabian scripts as well as fragments of pre-Islamic poetry preserved in

423-519: A surge of scholarly research during the early 1990's. This wave of scholarship was influenced by the growing presence of politically and religiously active women scholars with Muslim and Arab backgrounds. Additionally, there was a notable increase in the utilization of gender studies methodologies within the traditionally conservative realms of Islamic history and law. Works such as Leila Ahmed’s Women and Gender in Islam (1992), Fatima Mernissi’s The Veil and

470-581: Is due to the fact that early Islam forbade the painting of human beings, especially the Prophet , as Muslims believe this tempts followers of the Prophet to idolatry . This prohibition against human beings or icons is called aniconism . Despite such a prohibition, depictions of human beings do occur in Islamic art, such as that of the Mughals , demonstrating a strong diversity in popular interpretation over

517-506: Is generally believed to have evolved from local cursive varieties of the Aramaic script , which have been adopted to write Arabic, though some, such as Jean Starcky , have postulated that it instead derives direct from the Syriac script since, unlike Aramaic, the scripts of Arabic and Syriac are both cursive. Indigenous speculations concerning the history of the script sometimes ascribe

SECTION 10

#1732773015148

564-550: Is the standardized literary form of Arabic used from the 7th century and throughout the Middle Ages , most notably in Umayyad and Abbasid literary texts such as poetry, elevated prose and oratory, and is also the liturgical language of Islam . Classical Arabic is, furthermore, the register of the Arabic language on which Modern Standard Arabic is based. Several written grammars of Classical Arabic were published with

611-545: The Middle East and other areas that are or have been part of, or influenced by, Islamic culture, such as Hebrew , Turkish , Persian , Urdu , Azerbaijanian and Uzbek . Islamic architecture is the entire range of architecture that has evolved within Muslim culture in the course of the history of Islam . Hence the term encompasses religious buildings as well as secular ones, historic as well as modern expressions and

658-448: The Qur'an (and also many of its readings also) and the later normalized orthography of Classical Arabic as a standard literary register in the 8th century. By the 2nd century AH (9th century AD / CE ) the language had been standardized by Arabic grammarians and knowledge of Classical Arabic became a prerequisite for rising into the higher classes throughout the Islamic world, since it was

705-561: The historical study of Islam , Islamic civilization , history of the Muslim world , historiography , Islamic law , Islamic theology and Islamic philosophy . Specialists in Islamic studies concentrate on the detailed, academic study of texts written in Arabic within the fields of Islamic theology , Islamic law , and the Qur'an and Hadith along with ancillary disciplines such as Tafsir or Qur'an Exegesis. However, they also often apply

752-468: The lingua franca across the Middle East , North Africa , and the Horn of Africa , and thus the region eventually developed into a widespread state of diglossia . Consequently the classical language, as well as the Arabic script , became the subject of much mythicization and was eventually associated with religious, ethnic, and racial conflicts, such as the rise of many groups traditionally categorized under

799-441: The 16th century, originally as a sub-division of divinity . This latter context gave early academic Islamic studies its Biblical studies character and was also a consequence of the fact that, throughout early-modern Western Europe, the discipline was developed by churchmen whose primary aim had been to refute the tenets of Islam . Today, academic Islamic studies is usually taught and studied alongside or after an extensive study of

846-615: The 3rd or 4th century AD in the Greek alphabet in a dialect showing affinities to that of the Safaitic inscriptions shows that short final high vowels had been lost in at least some dialects of Old Arabic at that time, obliterating the distinction between nominative and genitive case in the singular, leaving the accusative the only marked case: Classical Arabic however, shows a far more archaic system, essentially identical with that of Proto-Arabic : The definite article spread areally among

893-540: The Arabic language, with named undergraduate and graduate degrees in Arabic and Islamic studies existing at universities such as Georgetown University , the University of Exeter , University of Oxford , University of Leeds , SOAS at the University of London , Yale University and several universities in Holland and Germany (notably Leiden University and Tübingen University ). A recent HEFCE report emphasises

940-621: The Central Semitic languages and it would seem that Proto-Arabic lacked any overt marking of definiteness. Besides dialects with no definite article, the Safaitic inscriptions exhibit about four different article forms, ordered by frequency: h- , ʾ- , ʾl- , and hn- . The Old Arabic of the Nabataean inscriptions exhibits almost exclusively the form ʾl- . Unlike the Classical Arabic article, the Old Arabic ʾl almost never exhibits

987-468: The Islamic community was the status of a believer who committed grave sins. The term “Islamic law” would in itself be an example of such a holistic merging of two spheres, conflating a person’s faith with his rights, or even three, if “law” is seen as a natural aspect of state politics that in a modern differentiated system should not be separated from religion, in its institutions and its rules. Islamic jurisprudence relates to everyday and social issues in

SECTION 20

#1732773015148

1034-613: The Male Elite (first published in English in 1991, translated from a 1987 French original), and Fedwa Malti-Douglas’s Woman’s Body, Woman’s Word: Gender and Discourse in Arabo-Islamic Writing (1991) surveyed large swathes of Islamic history and thought, suggesting structural connections between gendered religious discourses and the social and political roles and rights of women over time. The work from this era sparked

1081-537: The assimilation of the coda to the coronals; the same situation is attested in the Graeco-Arabica, but in A1 the coda assimilates to the following d , αδαυρα * ʾad-dawra الدورة 'the region'. In Classical Arabic, the definite article takes the form al- , with the coda of the article exhibiting assimilation to the following dental and denti-alveolar consonants. Note the inclusion of palatal /ɕ/ , which alone among

1128-487: The broad label of al-Shu'ibiyya (roughly meaning "those of the nations", as opposed to Arab tribes), who, despite the remarkable differences in their views, generally rejected the stressed and often dogmatized belief that the Arabs, as well as their language, were far superior to all other races and ethnicities, and so the term later came to be applied pejoratively to such groups by their rivals. Moreover, many Arabic grammarians strove to attribute as many words as possible to

1175-434: The classical literature. It is hypothesized that by the late 6th century AD a relatively uniform intertribal "poetic koiné ", a synthetic language distinct from the spoken vernaculars, had developed with conservative as well as innovative features, including the case endings known as ʾiʿrab . It is uncertain to what degree the spoken vernaculars corresponded to the literary style, however, as many surviving inscriptions in

1222-499: The context of a given Sufi’s own time for reasons as to why he/she was known as a Sufi. Sufism is not that, they do not follow the Islam properly it’s just that they spend more time with God. It is an individual way of studying. It might also be referred to as Islamic mysticism. While other branches of Islam generally focus on exoteric aspects of religion, Sufism is mainly focused on the direct perception of truth or God through mystic practices based on divine love. Sufism embodies

1269-447: The desert-dwellers (as opposed to the " corrupted " dialects of the city-dwellers) expressed in many medieval Arabic works, especially those on grammar, though some argue that all the spoken vernaculars probably deviated greatly from the supraregional literary norm to different degrees, while others, such as Joshua Blau , believe that "the differences between the classical and spoken language were not too far-reaching". The Arabic script

1316-653: The early time of Islam, of Muhammad and how the Quran was written. In the 1970s, the Revisionist School of Islamic Studies questioned the uncritical adherence to traditional Islamic sources and started to develop a new picture of the earliest times of Islam by applying the historical-critical method . To understand the history of Islam provides the indispensable basis to understand all aspects of Islam and its culture. Themes of special interest are: The history of women and gender in Islamic studies experienced

1363-678: The exegesis of Arabic grammar being at times based on the existing texts and the works of previous texts, in addition to various early sources considered to be of most venerated genesis of Arabic. The primary focus of such works was to facilitate different linguistic aspects. Modern Standard Arabic is its direct descendant used today throughout the Arab world in writing and in formal speaking, for example prepared speeches, some radio and television broadcasts and non-entertainment content. The lexis and stylistics of Modern Standard Arabic are different from Classical Arabic, and Modern Standard Arabic uses

1410-639: The gap between Orientalism and Religious studies. The subfield that grew out of this effort is called "Islamic studies." The study of Islam is part of a tradition that started in Western academia on a professional scale about two centuries ago, and has been previously linked to social concern. This academic tradition has not only led to an accumulation of knowledge, even if some of it is almost forgotten or badly neglected, but has also witnessed major changes in interests, questions, methods, aesthetics, and ethics of Islam. Many academic Islamic studies programs include

1457-477: The impactful comprehensive syntheses of the early 1990's, more in-depth and context-specific studies have delved into social customs, religious beliefs, and the interplay between the two. Sufism ( تصوف taṣawwuf ) is a mystic tradition of Islam based on the pursuit of spiritual truth as it is gradually revealed to the heart and mind of the Sufi (one who practices Sufism).According to Renard (2021) quoted by Green

Islamic education - Misplaced Pages Continue

1504-409: The increasing, strategic importance for Western governments since 9/11 of Islamic studies in higher education and also provides an international overview of the state of the field. With the events of 11 September 2001, Islam has become the most prominent world religion and occupies center stage in world politics. In Islamic Studies, there is a tendency to rely on history (as method and approach) as

1551-405: The life of Muslims. It is divided in fields like: Key distinctions include those between fiqh , hadith and ijtihad . Islamic studies scholars also deal with the long and rich tradition of philosophy as developed by Muslim philosophers . It is divided in fields like: Islamic studies scholars are also active in the history and philosophy of science . Significant progress in science

1598-557: The literary ideal to be followed, quoted, and imitated in solemn texts and speeches. Lexically, Classical Arabic may retain one or more of the dialectal forms of a given word as variants of the standardized forms, albeit often with much less currency and use. Various Arabic dialects freely borrowed words from Classical Arabic, a situation similar to the Romance languages , wherein scores of words were borrowed directly from Classical Latin . Arabic-speakers usually spoke Classical Arabic as

1645-414: The meaning of Sufism is “a strong method of Muslim’s knowledge and practice bringing proximity to or meditation with God and believed that it came from Prophet Muhammad from generation to generation who followed him” (P.8). The etymological term Suf has mysticism to the educational notion of asceticism. The ascetics and mystics have different and separate roles in each setting, and everyone needs to search

1692-470: The methods adapted from several ancillary fields, ranging from Biblical studies and classical philology to modern history , legal history and sociology . Scholars in the field of Islamic studies are often referred to as "Islamicists" and the discipline traditionally made up the bulk of what used to be called Oriental studies . The transitional generation of Islamicists were betwixt and between an era when Islamic studies were dominated by Orientalism and

1739-432: The origins of the script, and oftentimes the language itself also, to one of the ancient major figures in Islam, such as Adam or Ishmael , though others mention that it was introduced to Arabia from afar. In the 7th century AD the distinctive features of Old Hijazi , such as loss of final short vowels, loss of hamza , lenition of final /-at/ to /-ah/ and lack of nunation , influenced the consonantal text (or rasm ) of

1786-476: The palatal consonants exhibits assimilation, indicating that assimilation ceased to be productive before that consonant shifted from Old Arabic /ɬ/ : Proto-Central Semitic, Proto-Arabic, various forms of Old Arabic, and some modern Najdi dialects to this day have alternation in the performative vowel of the prefix conjugation, depending on the stem vowel of the verb. Early forms of Classical Arabic allowed this alternation, but later forms of Classical Arabic levelled

1833-425: The post-Orientalist era of post-colonial criticism and critical theory in the social sciences and much of religious studies. In fact, some of the more traditional Western universities still confer degrees in Arabic and Islamic studies under the primary title of "Oriental studies". This is the case, for example, at the University of Oxford , where classical Arabic and Islamic studies have been taught since as early as

1880-691: The pre-modern period. Increased contact with the Western civilization may also have contributed to human depictions in Islamic art in modern times. Islamic comparative religion is the study of the relationship between Islam and other religions. Islamic economics studies how economics may be brought in accordance with Islamic law . One field of study deals with how Islam reacts on the contact with Western modernity. Classical Arabic Classical Arabic or Quranic Arabic (Arabic: العربية الفصحى , romanized:  al-ʻArabīyah al-Fuṣḥā , lit.   'the most eloquent classic Arabic')

1927-493: The production of all places that have come under the varying levels of Islamic influence. Islamic visual art has, throughout history, been mainly abstract and decorative, portraying geometric, floral, Arabesque , and calligraphic designs. Unlike the strong tradition of portraying the human figure in Christian art , Islamic art is typically distinguished as not including depictions of human beings. The lack of portraiture

Islamic education - Misplaced Pages Continue

1974-465: The region seem to indicate simplification or absence of the inflectional morphology of Classical Arabic. It is often said that the Bedouin dialects of Najd were probably the most conservative (or at least resembled the elevated intertribal idiom morphologically and lexically more than the other contemporary vernaculars), a view possibly supported by the romanticization of the ‘purity’ of the language of

2021-612: The regional Arabic varieties were in turn variously influenced by the native languages spoken in the conquered regions, such as Coptic in Egypt; Berber and Punic in the Maghreb; Himyaritic , Modern South Arabian , and Old South Arabian in Yemen; and Aramaic in the Levant. Like Modern Standard Arabic, Classical Arabic had 28 consonant phonemes: Notes: The A1 inscription dated to

2068-473: The second half of the 19th century, philological and historical approaches were predominant. Leading in the field were German researchers like Theodore Nöldeke   with his History of the Quran , and Ignaz Goldziher  's work on hadith ( Muslim Studies ). Orientalists and Islamic scholars alike preferred to interpret the history of Islam in a conservative way. They did not question the traditional account of

2115-474: The standardization of the Classical idiom, which are preserved mainly in far later manuscripts, contain traces of elements in morphology and syntax that began to be regarded as chiefly poetic or characteristically regional or dialectal. Despite this, these, along with the Qur'an, were perceived as the principal foundation upon which grammatical inquiry, theorizing, and reasoning were to be based. They also formed

2162-573: The title Islamic education . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Islamic_education&oldid=1124273204 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Islamic studies Generations of scholars in Islamic studies, most of whom studied with Orientalist mentors, helped bridge

2209-554: Was made in the Muslim world during the Middle Ages , especially during the Islamic Golden Age , which is considered a major period in the history of science. Scholars also study the relationship between Islam and science , for example in the application of Islamic ethics to scientific practice. This field includes the study of modern and classical Arabic and the literature written in those languages. It also often includes other modern, classic or ancient languages of

#147852