Lahore University of Management Sciences SS 101 Islamic Studies Spring Semester 2013-14

Instructor Room No. Office Hours Email Telephone Head TA TA email Course URL Course Basics Credit Hours Lecture(s) Tutorial (per week) Aurangzeb Haneef (course coordinator), Essam Fahim 239 - G Old SS Wing Thurs/Friday 11am 1pm aurangzeb.haneef@lums.edu.pk, essam.fahim@lums.edu.pk +92 42 3560 8092

2 Nbr of Lec(s) Per Week Nbr of Lec(s) Per Week

1 Lecture per section (2 sections) Bi-weekly

Duration Duration

1 hour 50 minutes each 2 hours

Course Distribution Core Open for Student Category COURSE PREREQUISITE(S) None

Yes All

COURSE DESCRIPTION
This short survey course has clearly defined aims. Conversely, this means that it has its limitations too. Its overriding aim is to introduce the student to the academic study of IslamIslam here denoting both a religious system, grounded upon certain normative revealed sources, as well as a civilization unfolding over time as a complex network of cultures shaped by historical contingencies. In other words, it may be called as the study of the Islamic Religious Tradition. The course remains indifferent to the personal beliefs of the students, to any sectarian identity they espouse, and any doctrinal point of view they hold. The course also does not take any sides. It aims to report, as much as possible, what has been discussed within the Islamic religious tradition. We shall begin by contextualizing this course by looking at the traditions of learning and transmission of knowledge in Muslims societies, enabling students to understand the rationale and function of this course at LUMS in a better way. From there we move to the fundamental methodological question: How does one study a given religious system? What are the scholarly tools and conceptual frameworks for exploring a civilization radiating from a religious core? What are the limitations of an academic study of Islam? In what way is it different from the account and conception of the believer or, in the case of cultures, of the actor? In short, how do we approach the study of Islamic religious tradition in the modern world in a university?

From here we move on to a historical overview of the tradition. We look at the doctrinal aspects including the Quran, Hadith, and the life of the Prophet (PBUH). We move to the intellectual aspects exploring the legal/jurisprudential, theological and philosophical developments and discussions in the Muslim experience. Next, we delve into the spiritual realm looking at the mystical tradition of Sufism. We also take up a general study of aesthetics in the context of Islamic literary expressions and material culture, particularly in the realm of literature, art and architecture. The course ends with a discussion of Islam and Muslims in the contemporary world, looking at the post-18 century revivalist, reformist, and modernist movements and connecting it with the 21 century critical issues, such as extremism and violence.
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COURSE OBJECTIVES AND LEARNING OUTCOMES

Apart from the general objectives associated with a Humanities course, students will go away with the following specific learning outcomes. 1. 2. 3. 4. 5. 6. 7. The students will gain a basic, yet somewhat nuanced, understanding of the formative period of Islamic civilization. They would have a better historical understanding of the origins and development of the fundamental doctrines including Quran, Hadith, and biography of the Prophet (PBUH). They would appreciate the internal dynamism and diversity of the legal tradition in as much complexity as possible. They would also learn the basics of the mystical aspects, and theological and philosophical traditions in Islam, which are often somewhat misunderstood in the society. The students will also be able to appreciate the modern context which has influenced the understanding and manifestation of Islamic religious tradition in the Muslim societies. An important learning outcome is that they would be able to relate the learning on Quran, Hadith, Sira, and Law to some of the critical issues in todays Muslim societies. The students will be able to distinguish between academic and a confessional study of Islam leading them to appreciate the former and becoming interested in the subject for higher education. Consequently, the students would also learn that 1. 2. 3. 4. 5. Islam is not monolithic. Islamic religious tradition cannot be reduced to just Islam. There is a human agency involved where its ideals and foundational texts are contextually manifested and interpreted. Even the legal tradition, considered normative, is internally flexible, dynamic, and pluralistic. Islam is actually a complex combination of a diverse Muslim experience which includes various doctrinal, intellectual, spiritual, and cultural aspects and trends. It is difficult to separate religion from culture or politics for the sake of a more complete understanding of the religious phenomenon and its impact on the transformation of human life and culture.

COURSE ETHICS, POLICIES, AND DISCIPLINARY ISSUES

1. It is advisable that the students first contact the Head Teaching Assistant of the course. In regular matters for which he/she will have advance approval of the instructors, he/she will try to get back to you directly. Otherwise, he/she will forward the queries to the instructors. 2. 3. Students are required to complete the readings assigned prior to the class meeting to which they relate. Timely attendance is mandatory. One unexcused absence will lead to 2% reduction in attendance grade. Five unexcused absences will lead to zero in attendance grade. A sixth unexcused absence will lead to failure in the course. If you are late (once the lecture has started) you will be penalised with 1% reduction. If you leave class and do not come back before it is over, you will get an absent for that class, hence 2% reduction. 4. A student is required to attend only the section in which he/she is enrolled and follow the seating plan in order to get attendance marked. In case a lecture is missed, you are advised to immediately contact the Head TA and provide LUMS official petition within 3 days. Instructors discretion will be used for special cases. 5. 6. 7. 8. 9. Please switch off your mobile phones before entering the class. If any student is caught creating any disturbance, he/she will not get full attendance credit for that class. Students are not allowed to record the lectures. In accordance with institutional policy, there will be no discrimination in this course on the basis of race, ethnicity, sex/gender, ability/disability, religion/spiritual beliefs or class. Cheating, plagiarism, or any other violations of the honour code will be dealt with according to LUMS policy. For further instructions please check with the latest Student Handbook. 10. The class room is a safe space for respectable sharing of opinions and mutual learning keeping in view the good academic practice. If there are some things that make the students uncomfortable either from the readings or during the lectures, they are advised to speak with the instructors immediately.

Grading scheme Attendance: 10% Assignment : 20% (Two take-home reflection essays 10% each) Midterm: 30% Final: 40%

COURSE OUTLINE AND READINGS

Sessi on # Topics Required Readings

Module 1. Teaching Islamic Studies and its Methodological Issues (two lectures) No assigned reading Supplementary Reading: Haneef, Aurangzeb, Education in Muslim Societies: Learning from the Past, in Basit, Abdul, The Global Muslim Community at a Crossroads, 93-112 i. ii. 2. Approaching the Islamic Religion and Civilization (EF) iii. iv. v. Khaki, Jan-e-Alam, 'Muslim' vs 'Islamic' (Dawn) Knight, Michael Muhammad, The Problem with White Converts (VICE) Safi, Omid. Is Islamic Mysticism Really Islam (Huffington Post) Amin, Husnul. Our Textual Religiosity (The News) Dabashi, Hamid, To Protect the Revolution, Overcome the False SecularIslamist Divide (Al Jazeera English)

1.

Introduction to the Course and Contextualization of Education in Muslim Societies (AH)

Module 2. Traditional Texts and Formative History (three lectures) i. 3. The Quran (AH) ii. iii. i. Sirah The Life of Prophet (PBUH) (AH) ii. iii. iv. i. ii. Sonn, Tamara. The Blackwell Companion to Quran, Chapter 1, 3-16 Sells, Michael. Approaching the Quran, Chapter: The Sura of Compassion, An Introduction, 145-157 Esack, Farid. Quran, Liberation & Pluralism, 52-78 Donner, Fred. Muhammad and the Believers, 39-50 Ibn Ishaq. SiraturRasul Allah (Trans. The Life of Muhammad), 231-233 Ramadan, Tariq. The Messenger (The Farewell Pilgrimage), 195-197 Numani, Allama Shibli. Sirat-Un-Nabi (Trans. The Life of the Prophet), 14-25 Al-Shafi`i, Al-Risala, Chapter 5, 109-122 nd Encyclopedia of Islam 2 Edition, Hadith, 23-25, 28-29

4.

5.

The Hadith Tradition (EF)

Module 3. Islamic Interpretive and Intellectual Tradition (four lectures) i. The Islamic Legal Tradition I (EF) ii. iii. Reinhart, Kevin, Ethics and the Qur'an, Encyclopedia of the Qur'an, Volume 2, 55-79 Abou El Fadl, Khaled, Living in the light of God: Islamic Law and Ethical Obligation (ABC Religion and Ethics) Kamali, Muhammad Hashim, Shari'ah Law: An Introduction, 1-5, 14-27 4

6.

iv.

Ramadan, Tariq, Arab Uprising Must be Accompanied by Spiritual Emancipation (ABC Religion and Ethics) Same as previous session: Islamic Legal Tradition I

7.

The Islamic Legal Tradition II (EF) i.

8.

Theological Reflection and Kalam Tradition in Islamic Thought (EF)

ii. i.

9.

Adab: The Islamic Literary Tradition (AH)

Winter, Timothy, aka. Abdal Hakim Murad, The Theology of the Koran Martin, Richard C., Islamic Studies: A History of Religions Approach, 14-17, 106-125 Makdisi, George, The Rise of Humanism in Classical Islam and Christian West, Chapter 1: Humanism in the Organization of Religious Knowledge, 8896, Chapter 2: Relation of Adab to Authority, Hadith and Law, 97-115

Module 5. Islamic Aesthetics and Cultural Expressions (one lecture) i. Aesthetics and Cultural Expressions (guest lecture by Madiha Shaukat) Renard, John, Seven Doors to Islam: Spirituality and the Religious Life of Muslim, "Aesthetics: From Allegory to Arabesque, 108-135 Nasr, Syed Hossein, Islamic Art and Islamic Spirituality, The Relation between Islamic Art and Islamic Spirituality, 3-13

10.

ii.

Module 4. Sufism: The Inner Resolutions (one lecture) i. Sufism; Introduction to Islamic Spirituality (AH) Chittick, William, Sufism: A Beginners Guide, Chapter 1: The Sufi Path, 1-21. ii. Renard, John, Knowledge of God in Classical Sufism, As-Sarraj, Abu Nasr: The Book of Flashes, 65-78 Supplementary Reading: Nasr, Syed Hossein, The Garden of Truth, 163-173

11.

Module 6. Critical Issues in Contemporary Muslim Societies (two lectures) Islam, Modernity, Reform and Revival (guest lecture by Ali Usman Qasmi) Critical Issues; Extremism, Violence, Jihad, Islam and the West (AH) i. Ahmed, Aziz, Islamic Modernism in India and Pakistan 1857-1964, Chapter 5, 103-122 Abou El Fadl, Khaled, The Place of Tolerance in Islam, Chapter 1: The Place of Tolerance in Islam 3-23; Jan, Abidullah: The Limits of Tolerance, 42- 50; Reply, 93-111

12.

i.

13.

Key AH: Aurangzeb Haneef EF: Essam Fahim