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Books on the topic 'Islamic teaching methods'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Abdul Aziz Bin Haji Ishak. Teaching grammar: Effective approaches/Methods in teaching the Arabicgrammar in lower secondary level at national Islamic secondary schools in Malaysia. Salford: University of Salford, 1988.

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2

Studying Islam. London: Continuum, 2009.

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3

Thompson, Jan. The Muslim experience. London: Hodder & Stoughton Educational, 2000.

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4

Draycott, Pamela. Sikhism: A new approach. London: Hodder & Stoughton, 1996.

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5

Muelder, Walter George. The Ethical Edge of Christian Theology: Forty Years of Communitarian Personalism. Lewiston, New York: Edwin Mellen Press, 1994.

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6

Berg, Herbert. Method and Theory in the Study of Islamic Origins (Islamic History and Civilization). Brill Academic Publishers, 2003.

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7

Abrahamov, Binyamin. Scripturalist and Traditionalist Theology. Edited by Sabine Schmidtke. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.025.

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The chapter deals with two important approaches in Islamic theology, defining the terms that apply to these two trends and elucidating their main teachings. Scripturalist theology characterizes small groups in Islam which finally disappeared in the Middle Ages, however, leaving some traces on other theological schools. Contrary to the disappearance of the scripturalist theology, the traditionalist theology has remained the core of Islamic theology. It was a flexible theology that used both the Qurʾān and the Sunna and rational considerations. Through these two devices it challenged the rationalist theology and tried to refute both the rationalist methods and specific theological issues based on reason.

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8

Herbert, Berg, ed. Method and theory in the study of Islamic origins. Leiden: Brill, 2003.

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9

Griffel, Frank. The Formation of Post-Classical Philosophy in Islam. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.001.0001.

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This is a comprehensive study of the far-reaching changes that led to a reshaping of the philosophical discourse in Islam during the sixth/twelfth century. Whereas earlier Western scholars thought that Islam’s engagement with the tradition of Greek philosophy ended during that century, more recent analyses suggest its integration into the genre of rationalist Muslim theology (kalam). This book proposes a third view about the fate of philosophy in Islam. It argues that in addition to this integration, Muslim theologians picked up the discourse of philosophy in Islam (falsafa) and began to produce books on philosophy. Written by the same authors, books in these two genres, kalam and philosophy (hikma), argue for opposing teachings on the nature of God, the world’s creation, and the afterlife. This study explains the emergence of a new genre of philosophical books called hikma that stand opposed to Islamic theology and at the same time wish to complement it. Offering a detailed history of philosophy in Iraq, Iran, and Central Asia during the sixth/twelfth century together with an analysis of the circumstances of practicing philosophy during this time, this study can show how reports of falsafa, written by major Muslim theologians such as al-Ghazali (d. 505/1111), developed step-by-step into critical assessments of philosophy that try to improve philosophical teachings and eventually become fully fledged philosophical summas in the work of Fakhr al-Din al-Razi (d. 606/1210). The book ends in a discussion of the different methods of kalam and hikma and the coherence and ambiguity of a Muslim post-classical philosopher’s œuvre.

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10

1950-, Ernst Carl W., and Martin Richard C, eds. Rethinking Islamic studies: From orientalism to cosmopolitanism. Columbia, S.C: University of South Carolina Press, 2010.

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11

Schöller, Marco. Methode und Wahrheit in der Islamwissenschaft. Prolegomena. Harrassowitz, 2000.

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12

Barlas, Asma. Islam. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.001.

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This chapter analyses the Qur’an’s position on theology, sexuality, and gender, with the intent of challenging readings of Islam as a patriarchy. It illustrates that missing from Islam’s scripture is the imaginary of God as father/male and endorsements of father-rule (the traditional form of patriarchy), as well as any concept of sexual differentiation that privileges males (more modern forms of patriarchy). Indeed, many Qur’anic teachings can be read on behalf of the principle of sexual equality since they establish the ontological equality of women and men and emphasize the need for mutual care and guardianship between them. Both by re-reading some of the ‘anti-women’ verses and by applying a hermeneutical method to interpret the Qur’an—which is implicit in the text itself—the chapter also demonstrates that different interpretive strategies can change our understanding of textual meaning.

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13

Senay, Banu. Musical Ethics and Islam. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043024.001.0001.

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At the heart of this study is a musical practice that occupies a significant place in the contemporary public soundscape of Turkey: the art of playing the ney. Intimately connected with Sufism in both the Ottoman Empire and, for better or worse, in modern secular Turkey, the ney has been a popular instrument throughout the Middle East and North Africa. After enduring a checkered social life during the Turkish Republic’s modernizing reforms, today in a more Islam-friendly socio-political environment the ney is flourishing. Based on extensive field research in Istanbul and an apprentice-style method of inquiry, the book documents the lifetime of preparation required to become an expert player of the ney (neyzen). It examines in particular the transformative power of this Islamic art pedagogy to cultivate new artistic and ethical perceptions in learners. Crafting oneself as a neyzen transcends ‘mere’ musical technique in profound ways, as it also involves developing a certain way of living. Exploring firsthand the practical process of musical teaching and learning, together with their ethical scaffolding, the book has theoretical implications for scholars studying many other forms of apprentice-style learning. It also helps redress the underdeveloped understandings and often-polemical claims made in both the media and by Islamophobic discourse concerning processes by which Muslims develop a religious and moral sense.

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14

The Muslim Experience: Foundation Edition (Seeking Religion). Hodder Murray, 2000.

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15

Kevin, O'Donnell, and Jan Thompson. Sikhism: A Newaapproach (A New Approach). Hodder Murray, 1996.

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