| 1. |
- Arjmand, Reza
(författare)
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Embodiment in Education in the Islamic World
- 2022. - 1
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Ingår i: The Palgrave Handbook of Embodiment and Learning. - Cham : Palgrave Macmillan. - 9783030930004 - 9783030930011 ; , s. 519-540
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Bokkapitel (refereegranskat)abstract
- Reflecting the diversity of the Muslim world, this chapter addresses the fundamental views of Muslim scholars on embodiment and education. From the starting point of the Qurʾān, this chapter explores theories of embodiment inspired by the Islamic functionalism of al-Farabi, Avicenna’s Peripatetic and psychological philosophy of education, Ibn Arabi’s Sufi views on embodiment and knowledge acquisition, al-Ghāzali’s hybrid Sufi-kalāmī approach to embodiment, and embodiment in the Ibn Tufail’s Islamic didactics. Corporeal practices in Islamic education are informed by the view that body is an artefact constructed as a vessel to carry the soul. Such a view has resulted in certain corporeal practices within education based on the premise that perfecting the body upholds the soul, in an endeavour towards attaining sa‘ādah.
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| 2. |
- Arjmand, Reza, et al.
(författare)
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Ephemeral space sanctification and trespassing gender boundaries in a Muslim city
- 2018
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Ingår i: Storia urbana. - Milan : Edizioni Franco Angeli. - 0391-2248 .- 1972-5523. ; 161, s. 71-93
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Tidskriftsartikel (refereegranskat)abstract
- A distinct feature of Muslim cities is demarcated separation between zones of public economic and private domestic activities. Such spatial distinction has been the organic extension of a social structure with limited presence of women in public zones. However, separation of spaces in the Muslim city and the way it is utilized, shaped and reproduced by men and women is not a simple case of dividing public-private geographies and assigning them to males and females, respectively, and has been subject to appropriations and adaptations. The Shiite traditional Muharram procession is one of the instances of such appropriation which produces a semi-private or tertiary (social and spatial) realm, where gendered behaviours are more fluid, the loyalties of the kin stretch beyond the dominant normative, and both men and women move with greater ease. Such spatial fluidity exacerbated during the rituals of Muharram, where presence of women in public space is promoted and invigorated. Among other means, the ephemeral space sanctification is utilized to create a space where the social sanctions are temporarily lifted, and gender spatial boundaries are suspended. As an ethnographical piece of research using methods informed by urban planning and urban sociology and based on a cross-disciplinary study of gendered spatial divisions (socially and architecturally), this article endeavours to investigate the notion of ephemeral space sanctification in a Muslim city among the Guilani population in Lahijan, in northern Iran.
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| 3. |
- Arjmand, Reza
(författare)
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Ijāzah : Methods of Authorization and Assessment in Islamic Education
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319536200 ; , s. 135-156
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Bokkapitel (refereegranskat)abstract
- Ijāzah, meaning permission, license, or authorization, refers to several distinct types of academic certificates within Islamic education. Given the primacy of oral traditions and importance of reliability of ḥadīth, the license of audition (ijāzah al-sama‘) was established in order to guarantee the credibility of the transmission. Ijāzah al-riwāyah served as written records of the direct audition of a text on the part of the recipient from the transmitting authority, whether a single ḥadīth report, a work by the transmitting teacher himself, or a work by a third party. Accordingly, ijāzah al-iftā’ or ijāzah al-ijtihād was developed within fiqh as a method of authorization of the qualified ‘ulamā’ to respond to the changes within Muslim societies throughout fatwās. Through ijāzah li-al-tadrīs, a scholar was entitled to teach parts of a book or an entire subject. Independent from any social and political institutions, ijāzah was executed within a disciple-master relationship and developed into a literacy genre within Islamic education.
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| 4. |
- Arjmand, Reza, 1963-
(författare)
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Inscription on Stone : Islam, State and Education in Iran and Turkey
- 2008
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This study explores the role of education as means of creation and maintenance of religious hegemony in Iran and Turkey. In the context of this study, state-sponsored systems of mass education aim to socialize generations of children into accepting the ideology and values of the dominant groups as the normal state of affairs. Hegemony, thus, is advanced not solely by excluding oppositional forces but by moral leadership throughout the total ideological and socio-political structure. Reviewing the notion of education in Islam and the role of the Quran and Sunna and other sources of knowledge in Islam, the study focuses on the impact of Shari'a in forming the theories of state and education in Islam. Representing two different schools of Muslim thought, Iran and Turkey have different interpretations of the state and its role in education which determines the degree of involvement and extent of authority of the political and religious leaders over education. Unity of Islam and the state in the Iranian theocratic system provides an ideologically-laden education which is rooted in one principle: training a new generation of pious, “ideologically committed Muslims”. However, the endeavors of the Turkish secular state have been focused on establishing a mass popularized secular education in order to produce nationalist citizens. The Iranian revolution of 1979 contributed extensively to the awakening of the religious revival, calling for a shift from a Western model of social order to the one deeply rooted in Islamic beliefs and values. The close link between education and ideology in Iran is apparent from the goals set for educating the young, most of them openly political: acceptance of God's absolute authority manifested through the authority of ulama; support for the political, economic, and cultural unity of all Islamic global community (umma) and for oppressed peoples (mustaz’afin); rejection of every form of oppression, suffering, and domination. The four ideological pillars of the Islamic Republic, inseparability of religion and politics, Islamic revival, cultural revolution, and creation of a committed Muslim, have had a direct impact on Iranian education. The “Unity of Education Act” in the Republic of Turkey placed all educational activities under strict government control by introducing a state monopoly on education. Kemalism is based on an emphasis on national and republican principles and secularism in which religion has no place and is left out of the scope of formal education. Hence, the transmission of religious knowledge from one generation to another was only possible through informal channels such as family, the small community or underground activities of religious orders. Islam, however, gradually penetrated the public life in Turkey and challenged the secularism. The goal of the Turkish national education as to unite the entire nation through a national consciousness, to think along scientific lines, and intellectually as well as worldly, leaves no place for Islamic religious education. In spite of the government's emphasis on a secular and nationalist system, Islam remains as a force, particularly in its capacity to utilize new elements required for a modern society. Although Islam has not yet challenged the supremacy of secular education in Turkey, it expanded its influence both in formal and informal education, content and structure.
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| 5. |
- Arjmand, Reza
(författare)
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Introduction to part I : Islamic Education: Historical Perspective, Origin and Foundation
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319646831 ; , s. 3-32
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Bokkapitel (refereegranskat)abstract
- Whereas the concept of ‘ilm (knowledge) includes both religious as well as mundane knowledge, the traditional Islamic thought tends to identify the totality of and specify knowledge as religious knowledge. The typology of knowledge in Islam divides the entire human knowledge into two all-embracing categories: al-‘ulūm al-‘aqlīyah(rational/argumentative knowledge) and ‘al-ulūm al-naqlīyah (knowledge by transmission). This division conceptualizes the foundations of the Islamic epistemology and forms the educational arrangements in Islam. Four major approaches to education and knowledge acquisition include: (1) Constructive approach, which is using rules of logics and qiyās(analogical deductive reasoning) aims to attain human knowledge; (2) Theological approach which is based on kalām (dialectical theology) aims to decipher the divine knowledge as well as mundane one; (3) Philosophical approach which is inspired and informed by the Neo-Platonist movement and Peripatetic Islamic philosophy in which knowledge is attained through the process of wham (estimation) and using the active intelligence to achieve the unknowns through the known premises; and (4) Mystical/theosophical approach which argues on the notion of knowledge by presence. The mystical approach rests on the argument on the divine knowledge as the source of all knowledge and intuition as an instrument to achieve it. Such an epistemological principal has informed not only various approaches to the acquisition of knowledge but also institutions of education and learning. Although the social and political climate and the local cultures have significantly affected the development of the educational institutions across the Muslim world, a trifold model of the educational institutions prevail across the Muslim world. Madrasah as the final product of this development, however, is challenged by the waves of modernization and domination of western values across the Muslim world.
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| 6. |
- Arjmand, Reza
(författare)
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Introduction to part II : Islam and Education in the Modern Era: Social, Cultural, Political and Economic Changes and the Responses from Islamic Education
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319536200 ; , s. 159-176
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Bokkapitel (refereegranskat)abstract
- Islamic education in the modern era has been at the crossroad of globalization, rapid economic development, social changes, and resurgence of rival religious ideologies. Islam as a global force has affected other forces and has affected by them, and along the way the Islamic education has changed to adapt to the realities of the modern world. Such adaptation is the reflection of the diversity across the Muslim world and heavily influenced by the domestic factors and on the other hand by the nature and extent of the linkage to other global forces. Despite the contextual variations and diversity changes within the Islamic education in the modern era have certain features in common: (a) affected by the new socioeconomic development and changes within the civil society; (b) affected by the realities of the modern state and governance; (c) influenced by the cultural (traditional/religious) factors and political climate; and (d) affected by the international factors. Despite the variations, Islamic education reform across the Muslim world has one thing in common: all have lost the grandeur and glory of the past, they are struggling to meet the demands of a competing world, and they exist in the margin of a strong formal education system.There are endavors to synchrone traditional approaches and contents of the Islamic education with those of the formal education to inhibit or enhance the chance for the accreditation of the religious education across the Muslim world. This has partially resulted in internationalization of the institutions of Islamic education and tailoring the curricula to add new subjects such as foreign languages and natural sciences to accommodate the global discourse and attract new groups of students internationally.
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| 7. |
- Arjmand, Reza
(författare)
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Islamic Education in Egypt
- 2018
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319646831 ; , s. 577-592
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Bokkapitel (refereegranskat)abstract
- Islamic education in Egypt thrived during the seventh to tenth centuries when Islamic schools established both as primary kuttāb and subsequently advanced to al-Azhar system. Kuttāb as educational institutions emerged as natural, spontaneous at grassroots level, often connected with a mosque, but also created by the community in a home, a shop, a tent, or under a palm tree. Islamic education was built around an individual rather than an institution, and this helped the spread of education in the Muslim world. While al-Azhar built by Ismā’ilī Shī’ite Fāṭimīds in Egypt to confront the hostile 'Abbāsīds of Baghdad, it ultimately held strong religious and political directions based on Sunnī Islam. Al-Azhar with its vast endowed residential facilities fostered training of generations of learned class of 'ulamā'. Female students had access to education where a series of facilities and classes were devoted to them.Driven from Islamic dogma, the al-Azhar developed the curriculum based on theology, grammar, and rhetoric through memorization, with the intention to foster a sense of religious obedience among students and to reinforce teachings of Sunnī Islam. The educational target is to achieve independent judgment on various issues concerning the Muslim society.
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| 8. |
- Arjmand, Reza
(författare)
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Islamic Education in Iran
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319536200 ; , s. 555-576
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Bokkapitel (refereegranskat)abstract
- With the arrival of Islam in the seventh century, Iran developed as the center for Shī‘ite education, and Iranians contributed significantly to the institutionalization and expansion of Islamic education both in form and content. For centuries, clergies were regarded as the custodians of education running preprimary and primary education in maktabs; postprimary and higher education were carried out and institutionalized in madrasahs.Iranian madrasah played also a significant role in promoting knowledge and sciences, both religious and nonreligious. With the establishment of Qom theological seminary (ḥawzah ‘ilmīyah Qom), however, Islamic education and its respective institutions (madrasahs) revitalized and started a new era and played a pivotal role in the formation of the Iranian Revolution of 1979. Operating under the institution of waqf and other forms of religious taxes, ḥawzah ‘ilmīyah today is a network of madrasahs and other educational institutions, active both through traditional methods and in the virtual world to foster the Shī‘ite communities worldwide.The Iranian Revolution of 1979 is considered as one of the instances in running a modern society based on Islam and contributed significantly to the revival of religious ideologies across the world. Iranian theocratic government planned a shift from a Western model of social order and education to a one deeply rooted in Islamic beliefs and values. To achieve the goal to intellectually nurture generations of committed Muslims as the human capital of Muslim ummah, among other measures, a larger proportion of the formal curricula is devoted to education of Islam, while religious education also occupied a significant status both in curricular and extracurricular activities.
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| 9. |
- Arjmand, Reza, et al.
(författare)
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Islamic Educational Spaces : Architecture of Madrasah and Muslim Educational Institutions
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319536200 ; , s. 469-510
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Bokkapitel (refereegranskat)abstract
- The mosque (both as masjid or jami’) is recognized as the first Muslim educational space for formal and informal learnings, for children and adult alike. Although the mosque remained as one of the primary centers of Islamic studies in various disciplines to this day, the Muslim cities from the Middle Ages onward have witnessed the emergence of specific institutions for Islamic education. Kuttābs or maktabs were primary education institutions often small scale but, in some instances, housed in a specific building consisted of a large, domed, unadorned hall in which all the pupils sat cross-legged on mattresses in a rough semicircle, usually next to low desks. Such buildings were generally erected by philanthropists and informed by the traditional architecture in form and structure. The first turn in formation of a specific Islamic higher education space was the majid-khan complex in which hujrahs (dormitories) and madras (study spaces) were built adjacent to the mosques. Madrasah buildings were formed in eastern lands of the Muslim World inspired by Khurāsāni vernecular architecture. With the selection of Isfahan as the capital of Ṣafavīd in 1722, the city was labeled Dār al-‘Ilm (The House of Knowledge) and reached fame in the Islamic world for its educational institutions. Among other achievements, Isfahan is credited for the innovation and design of an Islamic educational space. Isfahani architects utilized classic Persian architecture with its internal garden, formerly used extensively in Persian style mosques, to madrasah buildings. The model spread later to most of the Muslim world as the classic model of madrasah building.The design of the madrasahs like any other architectural structure of the Islamic world was informed by Islamic rules and principles and reflects the social, political, and economic values of the Muslim society. Despite the diversity of the architectural typologies among various Islamic societies, such principles have resulted in formation of common spatial qualities in Islamic educational spaces.This chapter provides a cross-disciplinary review of the architectural foundations of the Islamic institutions of education. Through a review of various models of madrasaharchitecture in different historical eras, the chapter provides an account on the development, taxonomy, and common characteristics of Islamic educational spaces in various parts of the Muslim world.
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| 10. |
- Arjmand, Reza
(författare)
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Migration, Diaspora, Muslim Transnational communities and Education
- 2018. - 1
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Ingår i: Handbook of Islamic Education. - Cham : Springer. - 9783319646824 - 9783319536200 ; , s. 415-434
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Bokkapitel (refereegranskat)abstract
- The Western World (especially Europe) is struggling to cope with one of the largest waves of human migration ever. Majority of the migrants are Muslims with traumatic experiences as a result of enduring wars, violence, and various forms of suffrage. The unique feature of this migration is the number of unaccompanied minor Muslim migrants with an unprecedented rate in human history. All these pose new challenges to European societies not least to accommodate the needs and meet the demands of Muslims for moral and religious education. While European education systems fundamentally rest on a rather monolithic worldview, inspired by Christianity and based on secularism, they need to adapt to the realities of the postmigration era. The Muslim transnational communities in West complicate the matter even further as they pose new challenges in the notions of identity and belonging of the younger generation of Muslims in diaspora. The new mode of policy-making in the face of the migration and multiple transnational communities is to create and foster an education system to respond to the needs of Muslims in the West while enhancing the process of integration and teaching the western-style notion of citizenship. Sex education, religious extremism, terrorism, and pluralistic values are among the challenges that education systems in the West need to alter both in policy and practice.
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