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Section I : Al-Ilāhiyāt On Knowledge of The Divinity THE NECESSITIES REGARDING THE DIVINITY Below, in the order of the text, are the principle divine attributes of perfection. The mukallaf is responsible for knowing that they are necessary of God and that their opposites are impossible of Him, meaning that the divine nature necessarily entails, above all, these twenty attributes: a) The first pertains exclusively to the Entity (al-dhāt), termed as as-Sifa an-Nafsiyya (the Self-Signifying Attribute) because Being refers to the very entity of God and not to any ‘added meaning’ that an attribute would normally denote. 1. Being (al-Wujūd) b) The next five attributes are termed as-Sifāt as-Silbiyya (the Negating Attributes), termed as such because their denotations primarily involve negating qualities that do not apply to the Divinity. 2. Unicity (al-Wahdāniyya) 3. Beginninglessness (al-Qidam) 4. Endlessness (al-Baqā’) 5. Self-Subsistence (al-Qiyām bin-Nafs) 6. Transcendence (al-Mukhālafa lil-hawādith) c) The next seven attributes are referred to as Sifātal-Ma`āniy (the Existential Attributes), termed as such because their meanings are positive (wujūdi). Each attribute is a real quality by which the Divinity is eternally characterized. 7. Life (al-Hayāt) 8. Power (al-Qudra) 9. Knowledge (al-`Ilm) 10. Will (al-Irāda) 11. Hearing (as-Sami`) 12. Sight (al-Basar ) 13. Speech (al-Kalām) d) The above seven attributes entail by necessity the as-Sifāt al-Ma`anawiyah (the Quasi Attributes), termed as such because they are names and not attributes (strictly speaking). These attributes are entailed by the Existential Attributes. 14. Living (Hayy) 15. Powerful (Qādir) 16. Knowing (`Ālim) 17. Willing (Murīd) 18. Hearing (Samī`) 19. Seeing (Basīr) 20. Speaking (Mutakallim)... Posted by: Ramzy AjemShaykh Ramzy Ajem, Imam Ramzy Ajem, Risalah Foundation, Masjid Vaughan, Vaughan Masjid, ramzy ajem
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There are arguably three overarching aspects to schooling: school administration, school curriculum, and instructional approaches. In the establishment of Islamic schools in North America most of the attention has been placed on the first two aspects with little on the third. This manual seeks to correct the imbalance. Muslims in North America have attempted to develop institutions that adhere to and are guided by school policies and administrative practices that exhibit a uniquely Islamic approach. Although there are certainly distinctions and varying interpretations on how schools should be administered, the vast majority of Islamic schools have policies in place relating to an Islamic dress code, student behavior, and administrative practices such as “shura” or taking counsel as a way of making school wide decisions. Similarly, there have been numerous attempts to develop curriculum frameworks for Islamic schools either to advance the Islamic Studies curriculum, Islamize existing curricula, or to create holistic, character based curricula founded on Islamic principles. The one area that has been relatively untouched, and is arguably most if not equally important, is the training of teachers toward an Islamically nuanced instructional approach. For most Islamic schools today, teachers who have attained conventional qualifications for the profession (i.e. Bachelors in Education or its equivalents) are deemed qualified for teaching in an Islamic school. The common assumption is that the conventional state mandated curriculum is inadequate but the conventional state mandated requirements to teach are sufficient. This is disconcerting in many ways knowing that the Prophet Muhammad s provided a teaching model that has thus far been unharnessed. The oft quoted hadith from Ibn Majah’s collection reinforces this when the Prophet s said: “Verily I was sent as a teacher.” The Prophet Muhammad’s example ﷺ provides a methodology of teaching. His approach in every interaction and moment of his life exhibits a particular rationale. Teaching in all cases implies a particular procedure and approach even if not articulated. Every aspect of teaching, from tone of voice to classroom set up and from instructional approach to method of responding to student inquiries, is based on an underlying approach that is nonarbitrary. What is most important to recognize is that every approach to teaching is influenced by a worldview or an orientation, perspective, or philosophy of education. Sometimes conventional teacher practices are rooted in educational philosophies antithetical to an Islamic epistemology or metaphysical cosmology, and yet are unknowingly adopted by Muslim teachers and Islamic schools. This is not intended to imply that modern teaching approaches ought to be abandoned in Islamic schools. The point being made is the need to acknowledge that teaching approaches are rooted in philosophies of education within which are principles of teaching and learning that reflect a particular philosophy. The challenge for Islamic schooling globally is that Islamic principles have not been articulated, developed, revised, standardized, and implemented. Once such principles of teaching are established, teachers, administrators, and school boards can then use these principles for consistency in teacher training and in establishing approaches to instruction that are grounded in a particularly Islamic vision of education. Ajem, Ramzy and Memon, Nadeem. Principles of Islamic Pedagogy. Toronto, ON, Islamic Teacher Education Program, 2011. Posted by: Ramzy Ajem Shaykh Ramzy Ajem, Imam Ramzy Ajem, Risalah Foundation, Masjid Vaughan, Vaughan Masjid, ramzy ajem
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