Students read and discuss Arabic language materials related to the subject matter of another designated course.     

Islamic Theology may be understood as that branch of knowledge that comprises the way that Muslims have conceived the natures of God, humanity and the natural world, as well as the relationships between these three.  Muslim contemplation of these subjects has given rise to a number of debates and doctrines.  Some of these have had to do with issues such as the relationship between human will and the divine will, or the origins of sin.  Other disputes have had to do with the nature of governance and the role of the ruler in effecting salvation.  These disputes led to the formation of the various theological-political sects, such as Sunnism and Shi‘ism.  Yet another area of questioning has had to do with the limits of rational knowledge and possibility of meta-cognitive experience of God, or what is known as Sufism. These three classical areas of inquiry – that is, political theory (including sectarian differences), systematic theology (kalam) and mystical theology (Sufism) – will form the main areas of focus in this course.  This is an upper-division discussion- and writing- based course that assumes a prior understanding of Islam. Thus, a major portion of the grade will be based on class participation and the quality of written work. 

Course Requirements and Grading

1 Initial writing exercise, 2%                                            5 Short papers, 14% each, 70% total                                                                 Attendance, 14%                                                               Preparedness & participation, 14%                                          

Course Textbooks

Patricia Crone, God's Rule -- Government and Islam

Majid Fakhry, Islamic Philosophy (Beginner's Guides)

John Renard, The Knowledge of God in Classical Sufism

Additional readings will be available through Canvas.

Description

This course is a lecture-based, survey course aimed to introduce students to major topics and themes in Middle Eastern Studies, and to the UT faculty who teach courses in the field. During the semester, guest faculty will present lectures on a range of topics on which they teach and conduct research. Guest lectures will normally occur on Wednesdays.  The third meeting of the week (Fridays) will be dedicated to discussing the lectures as well as an assigned reading, viewing, or listening material. Mondays will normally be used to discuss textbook readings on the physical and cultural geography of the Middle East.

This course carries the Global Cultures flag. Global Cultures courses are designed to increase students’ familiarity with cultural groups outside the United States.

Grading Rubric

Attendance (12%)                                     

Preparedness & Participation (12%)

Current Events Synopses (14, 2% each, 28% total)    

Lecture Summaries/Reponses (28% total)                                                    

Final Exam (20%)

Course Texts

National Geographic, Atlas of the Middle East (2^ndedition, 2008)

Colbert C. Held and John T. Cummings,Middle East Patterns: Places, People, and Politics (6^thedition, 2013)    

This course aims to maintain and improve students' competence in literary Arabic, both classical (fuṣḥā) and modern (MSA). During the course, students will read and analyze select passages from the Qur’an, do grammar and vocabulary building exercises, and work to improve their pronunciation of Arabic.  Homework will include parsing, translation, oral recitation, dictionary work, and root/form identification.  Prerequisites: 3^rd semester Arabic or equivalent proficiency.

Course Materials

• Q: Qur’an in Arabic, any edition.
• HN: Select chapters from J. A. Haywood and H. M. Nahmad, A New Arabic Grammar of the Written Language. Serious students of Arabic are encouraged to purchase this textbook, if possible, although excerpts for this course will be available on Canvas.
• HW: The Hans Wehr Dictionary of Modern Written Arabic, ed. J. M. Cowan, any edition (including online or electronic formats). This dictionary is required for class, as it is arranged by root.  Online translators are not acceptable.

Grading Rubric

Preparedness and participation                                                        15%

(WG) Weekly written grammar homework:

1. A) Parsing of Arabic sentences                                              15%
2.           B) Translation of Exercises 15%

(OG) Weekly oral grammar homework                                           15%

(WQ) Weekly written Qur’an homework                                        15%

(O Q) Weekly oral Qur’an homework (recitation)                         15%

Recitation Test                                                                                      10%

In this course, we will study the religion of Islam through its core text, the Qur’an. In our studies, we will focus on the following religious themes of the Qur’an: cosmology (e.g. God, human nature, Satan, and the afterlife), theology, ethics, ritual, and law. We will also examine some of the prominent symbols, images and rhetorical structures of the Qur’an, and we will learn to navigate the text.  Through reading the prophetic narratives, we will compare Qur’anic and biblical accounts of the major prophets shared by Judaism, Christianity and Islam. The role of the Qur’an in Muslim devotion and as a medium for artistic expression will be explored as well.  We will study the context in which the Qur’an was composed, as well as how the text has been interpreted over time.  Prior knowledge of Islam and/or Arabic is helpful but not required for this course.

This course emphasizes themes of language and literature, global cultures, women and gender, and ethics and leadership, in conformity with those cross-listings and flags: We will look at female figures in the scripture and in Muḥammad’s life, as well as give special attention to Qur’anic prescriptions related to gender relations.  We will study the language, terminology, rhetorical structures, and narrative passages of the text.  The text will be approached through the soci0-historical context of late antique Arabia and its interpretation in medieval Islam and modern encounters with the West. 

In fulfillment of the Ethics and Leadership flag,  this course will give sustained attention to the ethical content of the Qur’an as well as to how Muslims interpret this content. Students will acquire knowledge about the Qur’an’s ethical content by reading assigned passages from the text and discussing these in class.  Students will have opportunity to reflect on these passages and their contemporary relevance both in class and through journal exercises.

Course Texts                                                     

• Qur'an.  You are not required to purchase a copy of the whole Qur’an.  Required readings will be available on Canvas. For those who are interested in having access to the whole text, here are some recommended resources:

- The Qur’an, tr. M. A. S. Abdel Haleem. (Oxford U Press, 2005)

- To consult the Arabic text or hear recitation, see online editions at http://tanzil.net, http://www.quranwow.com, and http://quran.com. 

• Bible. Not all required Bible readings will be provided on Canvas, so you will need to use your own editions. Searchable online versions found at www.biblegateway.com.
• Toshihiko Izutsu, Ethico-Religious Concepts in the Qur’an (2002)
• Abdullah Saeed, The Qur’an: An Introduction (2008)
• Readings available in pdf on Canvas:

- Excerpts from Muhammad Abdel Haleem, Understanding the Qur’an: Themes and Style (1999)

- Excerpts from The Qur’an, tr. Muhammad Abdel Haleem (2005)

- Excerpts from Barbara F. Stowasser, Women in the Qur’an, Traditions and Interpretations. (Oxford U Press, 1996)

- Islamophobia selections

Grading

NOTE: The instructor reserves the right to adjust course requirements during the term. Students will be notified of any such adjustments either in class or via email.

Course grades will be based on a combination of exams, journal entries, and attendance, as follows:

1 Initial writing exercise                                   = 2%   

1 Midterm exam                                               = 20%

5 Journal entries, 6% each                               = 30%

Final exam                                                       = 30%

Attendance                                                      = 18%

                                                                        = 100% total

From the beginnings of Islam in the 7th century until today, observant Muslims have sought to live their lives in accordance with Islamic moral law, or shari‘a.  This upper-division writing-flag course is designed to give students a foundation in the substantive doctrines of the shari‘a, which comprises not only what we normally think of as law, but also ethics and etiquette.  Specific topics include the following: ritual worship, family law, criminal law, contract law, warfare, and rules of evidence and procedure.  The course will cover history of Islamic law, legal theory, substantive law, and modern trends.  This course will assume a basic working knowledge of Islam and though all readings are in English, key Arabic terms will be taught.  As a writing flag, this course will also emphasize academic writing.

If it is possible to put up more syllabus information, like some other faculty do, that would be great:

Course Requirements                           ** There is no final exam for this course.

1 Initial writing exercise                                                                   2%

5 papers, 14% each                                                                           70%

Attendance                                                                                        14%

Preparedness & participation                                                          14%

Readings

Textbooks at the C0-Op:

• The Origins and Evolution of Islamic Law, by Wael Hallaq
• A History of Islamic Legal Theories, by Wael Hallaq
• SharÄ«‘a, by Wael Hallaq

Additional readings on Canvas from:

• Islam and Colonialism, Rudolph Peters
• Jihad in Classical and Modern Islam, Rudolph Peters
• Women in Muslim Family Law, John Esposito

In this course, we will study the religion of Islam through its core text, the Qur’an. In our studies, we will focus on the following religious themes of the Qur’an: cosmology (e.g. God, human nature, Satan, and the afterlife), theology, ethics, ritual, and law. We will also examine some of the prominent symbols, images and rhetorical structures of the Qur’an, and we will learn to navigate the text.  Through reading the prophetic narratives, we will compare Qur’anic and biblical accounts of the major prophets shared by Judaism, Christianity and Islam. The role of the Qur’an in Muslim devotion and as a medium for artistic expression will be explored as well.  We will study the context in which the Qur’an was composed, as well as how the text has been interpreted over time.  Prior knowledge of Islam and/or Arabic is helpful but not required for this course.

This course emphasizes themes of language and literature, global cultures, women and gender, and ethics and leadership, in conformity with those cross-listings and flags: We will look at female figures in the scripture and in Muḥammad’s life, as well as give special attention to Qur’anic prescriptions related to gender relations.  We will study the language, terminology, rhetorical structures, and narrative passages of the text.  The text will be approached through the soci0-historical context of late antique Arabia and its interpretation in medieval Islam and modern encounters with the West. 

In fulfillment of the Ethics and Leadership flag,  this course will give sustained attention to the ethical content of the Qur’an as well as to how Muslims interpret this content. Students will acquire knowledge about the Qur’an’s ethical content by reading assigned passages from the text and discussing these in class.  Students will have opportunity to reflect on these passages and their contemporary relevance both in class and through journal exercises.

Course Texts                                                     

• Qur'an.  You are not required to purchase a copy of the whole Qur’an.  Required readings will be available on Canvas. For those who are interested in having access to the whole text, here are some recommended resources:

- The Qur’an, tr. M. A. S. Abdel Haleem. (Oxford U Press, 2005)

- To consult the Arabic text or hear recitation, see online editions at http://tanzil.net, http://www.quranwow.com, and http://quran.com. 

• Bible. Not all required Bible readings will be provided on Canvas, so you will need to use your own editions. Searchable online versions found at www.biblegateway.com.
• Toshihiko Izutsu, Ethico-Religious Concepts in the Qur’an (2002)
• Abdullah Saeed, The Qur’an: An Introduction (2008)
• Readings available in pdf on Canvas:

- Excerpts from Muhammad Abdel Haleem, Understanding the Qur’an: Themes and Style (1999)

- Excerpts from The Qur’an, tr. Muhammad Abdel Haleem (2005)

- Excerpts from Barbara F. Stowasser, Women in the Qur’an, Traditions and Interpretations. (Oxford U Press, 1996)

- Islamophobia selections

Grading

NOTE: The instructor reserves the right to adjust course requirements during the term. Students will be notified of any such adjustments either in class or via email.

Course grades will be based on a combination of exams, journal entries, and attendance, as follows:

1 Initial writing exercise                                   = 2%   

1 Midterm exam                                               = 20%

5 Journal entries, 6% each                               = 30%

Final exam                                                       = 30%

Attendance                                                      = 18%

                                                                        = 100% total

How is Christianity in Egypt different from Christianity in the U.S.?  What is Zoroastrianism?  Is there a relationship between Islam and the Baha’i religion?  These are the types of questions that this course is intended to answer.  The course will provide an overview of the religious landscape of the Middle East, with units on Zoroastrianism, Judaism, Eastern Christianity, Islam, and the Baha’i religion.  Using a history of religions approach, we will examine the cosmological doctrines, founding narratives, scriptures, moral principles, and ritual practices of each of these traditions.

 Islam and feminism are often considered to be contradictory in their essences and objectives.  Nevertheless, we now find more than a century of writing by Muslim women who draw their inspiration from their religion, and who seek to reconcile Islam’s scriptures and traditions with modern ideals of gender equality and justice.  This course explores the idea of Islamic feminism, and surveys its history and key writings.  Students will be introduced to some of the practices, doctrines, and texts of Islam that have been considered most problematic from a women/gender perspective, and will read and discuss the writings of several critical figures from the 20th and 21st centuries. Throughout the course, students will be encouraged to reflect on the idea of, and varying definitions of, “Islamic feminism,” as well as to develop their own definitions of the term. Required readings will be in English.

Please check back for updates.

Please check back for updates.

Please check back for updates.

Course Description

Islamic Theology may be understood as that branch of knowledge that comprises the way that Muslims have conceived the natures of God, humanity and the natural world, as well as the relationships between these three.  Muslim contemplation of these subjects has given rise to a number of debates and doctrines.  Some of these have had to do with issues such as the relationship between human will and the divine will, or the origins of sinfulness.  Other disputes have had to do with the nature of governance and the role of the ruler in effecting salvation.  Yet another area of questioning has had to do with the limits of rational knowledge and possibility of meta-cognitive experience of God.  These three classical areas of inquiry – that is, political theory, systematic theology (dogmatics) and mystical theology (sufi theosophy) – will form the main areas of focus in this upper division course.  This is a reading, discussion, and writing-intensive course that assumes a prior understanding of Islam.

Texts

• God’s Rule – Government and Islam: Six Centuries of Medieval Islamic Political Thought, by Patricia Crone
• The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter
• The Knowledge of God in Classical Sufism, by John Renard

Grading

5 essays 14% each 70% total
Attendance 15% 15% total
Participation 15% 15% total

How is Christianity in Egypt different from Christianity in the U.S.? What do Zoroastrians believe? Is there a relationship between Islam and the Baha’i religion? These are the types of questions that this course is intended to answer. The course will include a basic overview of Zoroastrianism, Judaism in the Middle East, Eastern Christianity, Islam, and the Baha’i religion, with a focus on the manifestations of these religions in the Middle East. Focus will primarily be on cosmological doctrines, scriptures, moral principles, sacred history and geography, and liturgical practices, although historical and cultural developments within these traditions will be covered as necessary. Students may have opportunities to read primary texts as well, schedule permitting.

Texts

Tentative List - May Change: Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices Hayim Halevy Donin, To Be a Jew Betty Jane Bailey and J. Martin Bailey, Who are the Christians of the Middle East? David Waines, An Introduction to Islam Peter Smith, The Babi and Baha'i Religions

Grading

3 unit tests, 15% each = 45% Final exam = 45% Attendance = 10%

This course explores the idea of Islamic Feminism, and surveys key writings in the field. Islam and feminism are often considered to be contradictory in their essences and objectives. Nevertheless, we now find more than a century of writing by Muslim women who draw their inspiration from their religion, and who seek to reconcile Islam’s scriptures and traditions with modern ideals of gender equality and justice. Our exploration of Islamic feminism in this course will include a survey of those practices, doctrines, and texts of Islam that have been considered most problematic from a gender perspective. The course will begin with a reflection on the idea of “feminism,” after which students will construct their own definitions of the term. These definitions will serve as bases for critical evaluation both of patriarchal elements (texts, doctrines, practices) of classical Islam, and of contemporary Islamic feminist arguments. Readings may include excerpts by Fatima Mernissi, Leila Ahmed, Amina Wadud, Kecia Ali, Ayesha Chaudhry, Asma Barlas, among others. Required readings will be in English. However, final course papers will require research in a second language as well, one that is appropriate to the student’s area of study, and with instructor approval.

Texts / Readings:

Excerpts from the following:

• Fatima Mernissi, The Veil and the Male Elite
• Leila Ahmed, Women and Gender in Islam
• Barbara Stowasser. Women in the Qur’an, traditions and interpretation
• Kecia Ali, Sexual Ethics in Islam
• Amina Wadud, Qur'an and Woman
• Asma Barlas, Believing Women in Islam
• Omid Safi, Progressive Muslims
• Ayesha Chaudhry, Domestic Violence and the Islamic Tradition
• Asma Sayeed, Women and the Transmission of Knowledge in Islam
• Marcia Hermansen and Ednan Aslan, eds., Muslima Theology: The Voices of Muslim Women Theologians
• Aysha Hidayatullah, Feminist Edges of the Qur'an
• Hina Azam, Sexual Violation in Islamic Law

Relevant academic articles will also be assigned as well as online lectures and videos. Articles may include:

• Mubarak, Hadia, "Breaking the Interpretive Monopoly: A Re-Examination of Verse 4:34," HAWWA, v.2, n.3 (2004), 261-289.
• Umar, Nasaruddin, "Gender Biases in Qur'anic Exegesis: A Study of Scriptural Interpretation from a Gender Perspective," HAWWA, v.2, n.3 (2004), 337-363.
• Jeena, Islamic Feminist Hermeneutics
• Shah, Women's Human Rights in the Qur'an
• Valentine M. Moghadam, “Islamic Feminism and Its Discontents”
• Margot Badran, “Between secular and Islamic feminism/s”

Grading Policy:

• 15% Attendance
• 15% Participation
• 25% Presentations on readings
• 35% Term paper, due in stages:  5% for proposal; 5% for introduction/outline with bibliography; 25% for final paper
• 10% Presentation on final research paper

Please check back for updates.

Course Description

This writing-intensive, upper-division course will provide an overview of the core religious disciplines of classical Islam, as well as a foundation in the methodologies of each discipline for those students interested in further study of any one of them. In this course, we will focus on the following four religious disciplines: Qur'anic exegesis ("tafsir"); critique of the Prophetic reports ("hadith"); theology ("kalam"); and law ("fiqh"). Readings will be in both secondary and primary texts (all in translation). Writing components will include short weekly essays and a final project. This course will assume a basic knowledge of Islam, such as is provided by the Introduction to Islam course (NOTE: This course carries a writing flag).

Texts

An Introduction to the Sciences of the Qur'an Hadith Literature: Its Origin, Development and Special Features The Cambridge Companion to Classical Islamic Theology A History of Islamic Legal Theories

Grading and Requirements

Attendance 14%

Class participation 14%

6 response papers 12% each

In this course, we will study the religion of Islam through its sacred text, the Qur’an. To this end, this course will entail extensive reading of the Qur’an itself, as well as of other texts. In our studies, we will focus on the following themes of the Qur’an: cosmology and theology, ethical principles, ritual prescriptions, and legal injunctions. We will also examine some of the prominent symbols, images and rhetorical structures of the Qur’an. Through reading the prophetic narratives, we will have an opportunity to compare Qur’anic and Biblical accounts of the major prophets shared by Judaism, Christianity and Islam. The syllabus also includes an inquiry into role of the Qur’an in Muslim devotion and as a medium for artistic expression. We will also discuss the tradition of interpretation (or “exegesis”), especially as it pertains to those verses that engender the most debate today: those surrounding politics, intercommunal (i.e. interreligious) relations, and women/gender. Prior knowledge of Islam is helpful but not required for this course.

Texts

• William E. Shepard, Introducing Islam (2nd edition, Routledge, 2014)
• John A. Williams, The Word of Islam (1st edition, University of Texas Press, 1994)

Additional readings will be selected from the following authors/works:

• Fazlur Rahman, Major Themes of the Qur’an
• Imam al-Ghazali (d.1111), Inner Dimensions of Islamic Worship (The Islamic Foundation)

Grading Policy

• Final exam – 30%
• 2 Tests – 25% each (50%)
• Class attendance 20%

How is Christianity in Egypt different from Christianity in the U.S.? What do Zoroastrians believe? Is there a relationship between Islam and the Baha’i religion? These are the types of questions that this course is intended to answer. The course will include a basic overview of Zoroastrianism, Judaism in the Middle East, Eastern Christianity, Islam, and the Baha’i religion, with a focus on the manifestations of these religions in the Middle East. Focus will primarily be on cosmological doctrines, scriptures, moral principles, sacred history and geography, and liturgical practices, although historical and cultural developments within these traditions will be covered as necessary. Students may have opportunities to read primary texts as well, schedule permitting.

Texts

Tentative List - May Change: Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices Hayim Halevy Donin, To Be a Jew Betty Jane Bailey and J. Martin Bailey, Who are the Christians of the Middle East? David Waines, An Introduction to Islam Peter Smith, The Babi and Baha'i Religions

Grading

3 unit tests, 15% each = 45% Final exam = 45% Attendance = 10%

This graduate seminar is designed to acquaint students with the academic study of Islam within the broader discipline of religious studies, in part to prepare students for possible doctoral work in Islamic studies. We will begin with an overview of the discipline of religious studies, with an eye to how Islam has been approached therein. Next we will explore the field of Islamic studies - its history and major contributors, salient theories and debates, methods and sources. A further objective of the course is to provide students with a rudimentary knowledge of major subfields within Islamic Studies, such as those pertaining to the Qur'an and its exegesis, to the life and legacy of Muhammad, to law and legal theory, and to theology and mysticism. A final area of attention will be pedagogy in Islamic studies, the objective here being to help prepare students to teach courses on Islam. Students with Arabic language ability can expect to do work in Arabic primary texts.

Texts

In addition to a number of books in various subfields of Islamic Studies, of which different students read different ones, all students read a series of important articles in the field of Islamic Studies: • Jacques Waardenburg, “Islamic Studies and the History of Religions.” In Mapping Islamic Studies, ed. Azim Nanji. 181-219. • Hermansen, M. K. “Trends in Islamic studies in the United States and Canada since the 1970s.” American Journal of Islamic Social Sciences. 10:1 (1993): 96-118. • Mahmoud Ayoub, “The Speaking Qur’an and the Silent Qur’an: … Imami Shii tafsir.” • Bruce Fudge, “Qur’anic Exegesis in Medieval Islam and Modern Orientalism.” • Andrew Rippin, “Tafsir.” • Angelika Neuwirth, “Qur’an and History – a Disputed Relationship …” • Mustansir Mir, “The Qur’an as Literature.” • Sebastian Günther, “Mu?ammad, the Illiterate Prophet” • Leah Kinberg, “Mu?kam?t and Mutash?bih?t (Koran 3/7): … Medieval Exegesis” • David Powers, “The exegetical genre nasikh al-Qur’an wa mansukhuhu” • Roberto Totolli, “Origin and use of the term Isra`iliyyat in Muslim literature.” • Kevin Reinhart, “Juynbolliana, Gradualism, the Big Bang, and ?ad?th Study in the 21st Century” • Adis Duderija, “Evolution in the Canonical Sunni ?adith Body of Literature” • Robert Gleave, “Between ?adith and Fiqh: the Canonical Imami Collections of Akhbar” • Sebastian Gunther, “Assessing the Sources of Classical Arabic Compilations” • R. Marston Speight, “Narrative Structures in the ?ad?th” • Marston Speight, “A Look at Variant Readings in ?ad?th” • G. H. A. Juynboll, “(Re)appraisal of some technical terms in ?adith science” • Wael Hallaq, “The Authenticity of Prophetic ?ad?th: A Pseudo-Problem” • Harald Motzki, “The Mu?annaf of `Abd al-Razz?q al-San`ani as a Source of Authentic A??d?th of the First Century AH” • Christopher Melchert, “Traditionist-Jurisprudents and the framing of Islamic law.” • Scott Lucas, “Where are the Legal ?adith? A Study of the Mu?annaf of Ibn Ab? Shayba.” • Yasin Dutton, “`Amal vs. ?ad?th in Islamic law: the case of sadl al-yadayn.” • Said Amir Arjomand, “The consolation of theology: the absence of the Imam …” • Norman Calder, “Doubt and prerogative: the emergence of an Imami Shi`i theory of ijtihad.” • Wilferd Madelung, “The sources of Isma`ili law.” • Christopher Melchert, “How Hanafism came to Originate in Kufa and Traditionalism in Madina.” • Mohammad H. Kamali, “Qawa`id al-Fiqh: The Legal Maxims of Islamic Law.” • David Johnston, “A turn in the epistemology and hermeneutics of 20th c usul al-fiqh” • Ebrahim Moosa, “Contrapuntal Readings in Muslim Thought.” • Asma Barlas, “The Qur’an and Hermeneutics: Reading the Qur’an’s opposition to patriarchy” • Manuela Marín, “Disciplining Wives: A Historical Reading of Qur'ân 4:34” • Joseph Witztum, “Q 4:24 revisited” • Asma Sayeed, “Women and ?ad?th transmission” • Sa`diyya Shaikh, “Knowledge, women and gender in the ?ad?th” • Scott Lucas, “Perhaps you only kissed her?” • Mohammad Fadel, “Two women, one man” • Valentine M. Moghadam, “Islamic Feminism and Its Discontents” • Margot Badran, “Between secular and Islamic feminism/s”

Grading

Tentative: In-class presentations on readings (approx. 5-6) 48% Term paper (20%) 20% Syllabus project (20%) 20% General preparedness & participation (12%) 12%

The objective of this course is to give students an understanding of what it means to be Muslim, in terms of beliefs (cosmology and theology), practices (rituals and moral teachings), and culture. In order to achieve this three-part objective, we will read materials from various perspectives and of different genres. We will devote some time to the history of the foundations and civilization of Islam, for even if a religion is conceived in terms of universals and ideals, its actual manifestation is always tempered by historical, cultural and social context. We will explore the meaning of Islam as a worldview and a moral system through examining its doctrinal, ritual, philosophical, ethical and spiritual dimensions. This course is designed for students with no prior knowledge of Islam.

Texts

To be provided by instructor. 

Grading

Final exam, Midterm exam, Quizzes, Class attendance

From the beginnings of Islam in the 7th century until today, observant Muslims have sought to live their lives in accordance with Islamic moral law, or shari‘a. This upper-division course is designed to give students a foundation in the substantive teachings of the shari‘a, which comprises not only what we normally think of as law, but also ethics and etiquette. Specific areas of coverage include the following: rules of ritual worship, ethical principles, etiquette, family and personal status law, criminal law, economic and contract law, constitutional and international law. Although the bulk of the course will concern classical Islamic law, we will take time out to discuss issues of contemporary concern as well, such as gender equity, human rights, medical ethics, and warfare. Readings will be in both secondary literature and primary texts (in translation). This course will assume a basic working knowledge of Islam. This course carries a writing flag and global cultures flag.

Texts

Tentative: The Origins and Evolution of Islamic Law, by Wael Hallaq The Spirit of Islamic Law, by Bernard Weiss Religion of Islam, by Muhammad Ali Supplementary readings (articles, book chapters)

Grading

5 Essays, Attendance, Preparedness & Participation

The Qur’an has served the Muslim community from its initial proclamation by Muhammad until today as a source of spiritual insight, ethico-legal guidance, sacred narratives, and theology principles. In addition, Muslims have held it to contain truths about history, the natural world, and human psychology. Believed by Muslims to comprise the exact words of God and therefore an infallible indicator of the divine mind, its interpreters have hung complex doctrines on its precise wording and turns of phrase. As the Islamic scholarly disciplines gradually took on lives of their own, becoming traditions somewhat independent of and removed from this first source of religion, the Qur’an remained the ultimate point of reference and arbiter of truth: A doctrine or argument that was regarded (or portrayed) as antithetical to the Qur’an could never hope to thrive among practitioners. In this graduate seminar, we will progress along dual trajectories: One trajectory will center on the academic study of Qur’anic interpretation and commentary, known as tafsir. In this vein, we will read scholarly literature, in English, on the genre, nature and history of tafsir. Our second trajectory will involve reading from primary tafsir texts in Arabic. Reading selections will be taken from a variety of exegetical subgenres, such as rationalist and traditionalist, Sunni and Shii, mystical and legalist, classical and modern.

Texts/readings:

English readings will include sections from the following works: • Walid Saleh, The Formation of the Classical Tafsir Tradition: The Qur'an Commentary of al-Tha`labi • Andrew Rippin, ed. The Qur'an: Formative Interpretation. • Andrew Rippin, ed. Approaches to the History of the Interpretation of the Qur'an. • Andrew Rippin. The Qur'an and Its Interpretive Tradition. • Meir Bar-Asher. Scripture and Exegesis in Early Imami-Shi`ism. Other supplementary articles may also be added. Arabic/primary text readings will include sections from the following exegeses: • Qurtubi. al-Jami` li Ahkam. (medieval, Sunni/legal) • Tha`labi. al-Kashf wa al-Bayan. (medieval Sunni) • Ibn Kathir. Tafsir Ibn Kathir. (medieval Sunni) • Tabari. Jami` al-Bayan. (medieval Sunni) • Suyuti. al-Itqan fi `Ulum al-Qur'an and Tafsir al-Jalalayn. (medieval Sunni) • Razi. Mafatih al-Ghayb. (medieval Sunni/Ash`ari) • Kashani. al-Safi. (medieval Shii) • Tabarsi. Majma` al-Bayan. (medieval Imami Shii) • Tusi. al-Tibyan al-Jami`. (medieval Imami Shii) • A`qam. Tafsir al-A`qam. (medieval Zaydi Shii) • Zamakhshari. al-Kashshaf. (medieval Mu`tazili) • Qushayri. Lata'if al-Isharat. (medieval Sufi/Sunni) • Ibn `Arabi. Tafsir al-Qur'an. (medieval Sufi/Sunni) • Alusi. Ruh al-Ma`ani. (modern Sunni) • Qutb. Fi Zilal al-Qur'an. (modern Sunni/salafi) • Mawdudi. Tafhim al-Qur'an, English translation from Urdu. (modern Sunni/salafi) • Shirazi. Taqrib al-Qur'an. (modern Shii) • Tabataba'i. al-Mizan. (modern Shii)

Grading requirements:

Presence, preparedness and participation = 35%, Term paper, due in stages (proposal, bibliography, introduction/outline, and final paper) = 45%, Presentation on research paper = 20%

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Islamic Theology may be understood as that branch of knowledge that comprises the way that Muslims have conceived the natures of God, humanity and the natural world, as well as the relationships between these three.  Muslim contemplation of these subjects has given rise to a number of debates and doctrines.  Some of these have had to do with issues such as the relationship between human will and the divine will, or the origins of sinfulness.  Other disputes have had to do with the nature of governance and the role of the ruler in effecting salvation.  Yet another area of questioning has had to do with the limits of rational knowledge and possibility of meta-cognitive experience of God.  These three classical areas of inquiry – that is, political theory, systematic theology (dogmatics) and mystical theology (sufi theosophy) – will form the main areas of focus in this upper division course.

In this course, we will study the religion of Islam through its sacred text, the Qur’an. To this end, this course will entail extensive reading of the Qur’an itself, as well as of other texts. In our studies, we will focus on the following themes of the Qur’an: cosmology and theology, ethical principles, ritual prescriptions, and legal injunctions. We will also examine some of the prominent symbols, images and rhetorical structures of the Qur’an. Through reading the prophetic narratives, we will have an opportunity to compare Qur’anic and Biblical accounts of the major prophets shared by Judaism, Christianity and Islam. The syllabus also includes an inquiry into role of the Qur’an in Muslim devotion and as a medium for artistic expression. We will also discuss the tradition of interpretation (or “exegesis”), especially as it pertains to those verses that engender the most debate today: those surrounding politics, intercommunal (i.e. interreligious) relations, and women/gender. Prior knowledge of Islam is helpful but not required for this course.

The objective of this course is to give students an understanding of what it means to be Muslim, in terms of beliefs (cosmology and theology), practices (rituals and moral teachings), and culture. In order to achieve this three-part objective, we will read materials from various perspectives and of different genres. We will devote some time to the history of the foundations and civilization of Islam, for even if a religion is conceived in terms of universals and ideals, its actual manifestation is always tempered by history, culture and social realities. We will explore the meaning of Islam as a worldview and a moral system through examining its doctrinal, ritual, philosophical, moral and spiritual dimensions. This course is designed for students with no prior knowledge of Islam.

Texts/readings:

• David Waines, An Introduction to Islam (tentative) • Asma Afsaruddin, The First Muslims

• Eric Geoffroy, Introduction to Sufism: The Inner Path of Islam

• Excerpts from the following: -The Qur’an and the Bible, any translation - Imam Nawawi, Riyadh al-Salihin - Imam Ghazali, Inner Dimensions of Islamic Worship - John A. Williams, The Word of Islam - Omid Safi, Memories of Muhammad - John Esposito, Islam: The Straight Path, 4th edition

Grading requirements:

Four Unit Tests, 10% each (40% total), One Midterm Exam, 20%, One Final Exam, 25%, Class Attendance, 15%

The Qur’an has served the Muslim community from its initial proclamation by Muhammad until today as a source of spiritual insight, ethico-legal guidance, sacred narratives, and theology principles. In addition, Muslims have held it to contain truths about history, the natural world, and human psychology. Believed by Muslims to comprise the exact words of God and therefore an infallible indicator of the divine mind, its interpreters have hung complex doctrines on its precise wording and turns of phrase. As the Islamic scholarly disciplines gradually took on lives of their own, becoming traditions somewhat independent of and removed from this first source of religion, the Qur’an remained the ultimate point of reference and arbiter of truth: A doctrine or argument that was regarded (or portrayed) as antithetical to the Qur’an could never hope to thrive among practitioners. In this graduate seminar, we will progress along dual trajectories: One trajectory will center on the academic study of Qur’anic interpretation and commentary, known as tafsir. In this vein, we will read scholarly literature, in English, on the genre, nature and history of tafsir. Our second trajectory will involve reading from primary tafsir texts in Arabic. Reading selections will be taken from a variety of exegetical subgenres, such as rationalist and traditionalist, Sunni and Shii, mystical and legalist, classical and modern.

Texts/readings:

English readings will include sections from the following works: • Walid Saleh, The Formation of the Classical Tafsir Tradition: The Qur'an Commentary of al-Tha`labi • Andrew Rippin, ed. The Qur'an: Formative Interpretation. • Andrew Rippin, ed. Approaches to the History of the Interpretation of the Qur'an. • Andrew Rippin. The Qur'an and Its Interpretive Tradition. • Meir Bar-Asher. Scripture and Exegesis in Early Imami-Shi`ism. Other supplementary articles may also be added. Arabic/primary text readings will include sections from the following exegeses: • Qurtubi. al-Jami` li Ahkam. (medieval, Sunni/legal) • Tha`labi. al-Kashf wa al-Bayan. (medieval Sunni) • Ibn Kathir. Tafsir Ibn Kathir. (medieval Sunni) • Tabari. Jami` al-Bayan. (medieval Sunni) • Suyuti. al-Itqan fi `Ulum al-Qur'an and Tafsir al-Jalalayn. (medieval Sunni) • Razi. Mafatih al-Ghayb. (medieval Sunni/Ash`ari) • Kashani. al-Safi. (medieval Shii) • Tabarsi. Majma` al-Bayan. (medieval Imami Shii) • Tusi. al-Tibyan al-Jami`. (medieval Imami Shii) • A`qam. Tafsir al-A`qam. (medieval Zaydi Shii) • Zamakhshari. al-Kashshaf. (medieval Mu`tazili) • Qushayri. Lata'if al-Isharat. (medieval Sufi/Sunni) • Ibn `Arabi. Tafsir al-Qur'an. (medieval Sufi/Sunni) • Alusi. Ruh al-Ma`ani. (modern Sunni) • Qutb. Fi Zilal al-Qur'an. (modern Sunni/salafi) • Mawdudi. Tafhim al-Qur'an, English translation from Urdu. (modern Sunni/salafi) • Shirazi. Taqrib al-Qur'an. (modern Shii) • Tabataba'i. al-Mizan. (modern Shii)

Grading requirements:

Presence, preparedness and participation = 35%, Term paper, due in stages (proposal, bibliography, introduction/outline, and final paper) = 45%, Presentation on research paper = 20%

Islamic Theology may be understood as that branch of knowledge that comprises the way that Muslims have conceived the natures of God, humanity and the natural world, as well as the relationships between these three.  Muslim contemplation of these subjects has given rise to a number of debates and doctrines.  Some of these have had to do with issues such as the relationship between human will and the divine will, or the origins of sinfulness.  Other disputes have had to do with the nature of governance and the role of the ruler in effecting salvation.  Yet another area of questioning has had to do with the limits of rational knowledge and possibility of meta-cognitive experience of God.  These three classical areas of inquiry – that is, political theory, systematic theology (dogmatics) and mystical theology (sufi theosophy) – will form the main areas of focus in this upper division course. 

In this course, we will study the religion of Islam through its sacred text, the Qur’an. To this end, this course will entail extensive reading of the Qur’an itself, as well as of other texts. In our studies, we will focus on the following themes of the Qur’an: cosmology and theology, ethical principles, ritual prescriptions, and legal injunctions. We will also examine some of the prominent symbols, images and rhetorical structures of the Qur’an. Through reading the prophetic narratives, we will have an opportunity to compare Qur’anic and Biblical accounts of the major prophets shared by Judaism, Christianity and Islam. The syllabus also includes an inquiry into role of the Qur’an in Muslim devotion and as a medium for artistic expression. We will also discuss the tradition of interpretation (or “exegesis”), especially as it pertains to those verses that engender the most debate today: those surrounding politics, intercommunal (i.e. interreligious) relations, and women/gender. Prior knowledge of Islam is helpful but not required for this course.

Course Description

How is Christianity in Egypt different from Christianity in the U.S.?  What do Zoroastrians believe?  Is there a relationship between Islam and the Baha’i religion?  These are the types of questions that this course is intended to answer.  The course will include a basic overview of Zoroastrianism, Judaism in the Middle East, Eastern Christianity, Islam, and the Baha’i religion, with a focus on the manifestations of these religions in the Middle East.  Focus will primarily be on cosmological doctrines, scriptures, moral principles, sacred history and geography, and liturgical practices, although historical and cultural developments within these traditions will be covered as necessary.  Students may have opportunities to read primary texts as well, schedule permitting.

Texts

Islam in the Middle East: A Living Tradition, by G.P. Makris

An Introduction to Shi'i Islam, by Moojan Momen

Who are the Christians of the Middle East?, by B.J. Bailey and J.M. Bailey

Course supplement including excerpts from Marshall Hodgson, The Venture of Islam, and The Jews of Arab Lands, Norman Stillman.

Grading & Requirements

4 reading response papers: 15% each

1 field trip report: 10%

attendance: 15%

class participation: 15%

Course Descriptions

This graduate seminar is designed to acquaint students with the academic study of Islam within the broader discipline of religious studies, in part to prepare students for possible doctoral work in Islamic studies.  We will begin with an overview of the discipline of religious studies, with an eye to how Islam has been approached therein.  Next we will explore the field of Islamic studies - its history and major contributors, salient theories and debates, methods and sources.  A further objective of the course is to provide students with a rudimentary knowledge of major subfields within Islamic Studies, such as those pertaining to the Qur'an and its exegesis, to the life and legacy of Muhammad, to law and legal theory, and to theology and mysticism.  A final area of attention will be pedagogy in Islamic studies, the objective here being to help prepare students to teach courses on Islam.  Students with Arabic language ability can expect to do work in Arabic primary texts.

Texts

These are all required texts for the course. The first three are available for sale at the University Co-Op. The last will be held on reserve at PCL.

• Richard Martin, ed. Approaches to Islam in Religious Studies (pbk). 1985. Oxford: Oneworld. 

• Aaron Hughes. Situating Islam: The Past and Future of an Academic Discipline (pbk). 2007. London: Equinox. 

• Brannon Wheeler, ed. Teaching Islam. 2003. New York: Oxford U Press.

• Azim Nanji, ed. Mapping Islamic Studies: Genealogy, Continuity & Change. 1997. Berlin: Mouton de Gruyter.

Grading & Requirements

In-class presentations on select readings (12 x 4% each) 48%

Review essay / survey of the field (20%) 20%

Syllabus project (20%) 20%

Preparedness & participation (12%) 12%

From the beginnings of Islam in the 7th century until today, observant Muslims have sought to live their lives in accordance with God's law, or shariah. This writing-intensive, upper-division course is designed to give students a foundation in the substantive teachings of the shariah, which comprises not only what we normally think of as law, but also ethics and etiquette. Specific areas of coverage include the following: rules of ritual worship, ethical principles, etiquette, family and personal status law, criminal law, economic and contract law, constitutional and international law. Although bulk of the course will concern classical Islamic law, we will take time out to discuss issues of contemporary concern as well, such as gender equity, human rights, medical ethics, and warfare. Readings will be in both secondary literature and primary texts (in translation). This course has no prerequisites, but will assume a basic working knowledge of Islam.

Flags: Writing

Texts

To be provided by instructor. 

Grading

To be provided by instructor. 

Course Description

This writing-intensive, upper-division course will provide an overview of the core religious disciplines of classical Islam, as well as a foundation in the methodologies of each discipline for those students interested in further study of any one of them. In this course, we will focus on the following four religious disciplines: Qur'anic exegesis ("tafsir"); critique of the Prophetic reports ("hadith"); theology ("kalam"); and law ("fiqh"). Readings will be in both secondary and primary texts (all in translation). Writing components will include short weekly essays and a final project. This course will assume a basic knowledge of Islam, such as is provided by the Introduction to Islam course (NOTE: This course carries a writing flag).

Texts

An Introduction to the Sciences of the Qur'an Hadith Literature: Its Origin, Development and Special Features The Cambridge Companion to Classical Islamic Theology A History of Islamic Legal Theories

Grading and Requirements

Attendance 14%

Class participation 14%

6 response papers 12% each

What are the differences between Sunni and Shii Muslims?  How is Christianity in Egypt different from Christianity in the U.S.?  How is Judaism practiced in Morocco?  Who are the Druze, and what do Zoroastrians believe?  This course seeks to answer some of these questions.  We will study the many and diverse religious communities of the contemporary Middle East, focusing on cosmology and mythology, doctrines and beliefs, liturgy and devotional practices, moral law and ethics, and scriptural tradition.  We will also study history and culture insofar as these inform and/or reflect religious beliefs and values. A key objective of the course will be to utilize comparative and anthropological approaches in order to explore the particularities of religion in the Middle Eastern context.

Texts:

Islam in the Middle East: A Living Tradition, by G. P. Makris;

An Introduction to Shi`i Islam, by Moojan Momen

Who are the Christians of the Middle East?, by B. J. Bailey and J. M. Bailey

Course supplement including excerpts from Marshall Hodgson, The Venture of Islam, and The Jews of Arab Lands, Norman Stillman.

Grading:

4 reading response papers (15% each), 1 field trip report (10%), attendance (15%) and class participation (15%)

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