Program of Study

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Program of Study 2017-08-10T23:05:13-04:00
RowTitle of the LessonNo. of CreditsCredit Hours  Prerequisite
1Islamic Theology (1)23232--
2Islamic Theology (2)23232-Islamic Theology (1)
3Islamic Theology (3)23232-Islamic Theology (2)
4Islamic Law (1)2321616-
5Islamic Law (2)2321616Islamic Law (1)
6Islamic Law (3)2321616Islamic Law (2)
7Islamic Ethics (1)8128128--
8Islamic History (1)23232--
9Islamic History (2)23232-History (1)
10Quran Vocabulary (1)2161616-
11Quran Vocabulary (2)2161616Vocabulary (1)
12Qur’an Recitation23232--
13Introduction to Logic23232--
14Quranic stories about Holy Prophets 11616--
15Introduction to Philosophy11616--
16Epistemology (Available on request)23232-Introduction to Logic


Courses currently offered are…

Belief and Ideology are the sources and foundations of every valuable system; and every ideology gives form to an organization and affects the behavior of man whether consciously or unconsciously. Therefore the establishment of such a value system based upon the Islamic beliefs and ideology – which is counted as being abundant and perpetual in their resources – must be engraved upon the heart of man, so that it can offer its sweet fruit and bring forth the felicity of the two worlds.

Muslim scholars have developed the discipline of ‘ilm al-kalam (literally, the science of dialectics) to deal with topics pertaining to belief and doctrine, which are often lumped together under the head of “theology.” The tradition of theological discourse pertaining to matters of belief begins in the Qur’an itself. In fact, the greater part of the Qur’an deals with theological discussions pertaining to the nature and attributes of Divinity, the perfection of the system of creation, the role of justice in scheme of existence, the necessity of Divine guidance through prophets and scriptures, and the necessity of judgement and retribution and the pertinent details that go under the head of eschatology.

The Study of Islamic Theology at the Prehawza program comprises the following areas;

– The need of discussion of Religion
1 – Divine Worldview and Materialistic Worldview (explaining and describing the principal components)
2 – The criteria of the goodness of Worldview (being intellectual, innate and …)
3 – The advantages and personal & social effects of divine worldview

– Knowing God -meaning of God, ways of knowing God, innate (definition of innate and expressing the innate affairs)
1 – The study of the Nature -the argument of the Order- advantages of the argument of the Order and the psychological (i.e. spiritual) effects of noticing the order of the world- the attributed of God
2 – Reviewing the reasons provided by secular scholars
3 – Classification of the attributes (Proven, Negative, Essential, Active); Monotheism (Essence, Attributes, Acts)
4 – Life, Knowledge, Will, Power, Creator, Lordship, Deity, Divine justice
5 – Analyzing the opposite opinions on the argument of the Order
6 – Reviewing the Big Bang Theory and Evolution Theory

– Revelation and Prophecy
1 – The public Prophecy
a – Definition of revelation and prophecy; necessity of sending messengers; ways to identify the prophet (traditions from the previous prophets, miracles, a collection of evidences); characteristics of the Prophets (infallibility, knowledge of hidden things, capability on miracle, and …), a brief introduction to the Christianity and Judaism and their Holy Books
2 – The special Prophecy
a – Introduction of the Prophet of Islam PBUH&HP; the miracle of the Qur’an; other miracles; emphases of the previous prophets on the prophecy of the last Prophet PBUH&HP, seal of prophecy

– Imamate and leadership
1 – [Definition of Imamate (with a reference to the relationship between Imamate and Prophecy); necessity of Imamate; status of the Imam (interpretation of revelation and matching it with the conditions, perfect models of human being, social leader); characteristics of the Imam (infallibility, knowledge, and …); introduction of the infallible Imams PBUT; occultation and its philosophy; traditional reasons for the occultation of the twelfth Imam; the relationship of the Shiites with His majesty during the occultation; the successors of the Imam PBUH; characteristics and the rational reasons and rational clarification of the leadership of Faqih]

– Resurrection
1 – [What is resurrection; spiritual, ethical and social effects of believing in the resurrection; proving the Resurrection (reason of wisdom and reason of justice); the significance and status of resurrection in the Qur’an and the Islamic thought; life after death; middle-world (oblivion); Paradise and Hell]

It is necessary for a Muslim to believe in the fundamentals of faith with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another who knows, simply because he has said it. However, one who has faith in the true tenets of Islam, and manifests it by his deeds, is a Muslim and Mo’min, even if he is not very profound, and the laws related to a Muslim will hold good for him. In matters of religious laws, apart from the ones clearly defined, or ones which are indisputable, a person must:

– either be a Mujtahid (jurist)** himself, capable of inferring and deducing from the religious sources and evidence;
– or if he is not a Mujtahid himself, he should follow one, i.e. he should act according to the verdicts (Fatwa) of the Mujtahid;
– or if he is neither a Mujtahid nor a follower (Muqallid), he should act on such precaution which should assure him that he has fulfilled his religious obligation. For example, if some Mujtahids consider an act to be haraam, while others say that it is not, he should not perform that act. Similarly, if some Mujtahid consider an act to be obligatory (Wajib) while others consider it to be recommended (Mustahab), he should perform it. Therefore, it is obligatory upon those persons who are neither Mujtahids, nor able to act on precautionary measures (Ihtiyat), to follow a Mujtahid.

Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Qur’an and the Sunnah of the holy Prophet by the process of Ijtihad. Ijtihad literally means striving and exerting. Technically as a term of jurisprudence it signifies the application by a jurist of all his faculties to the consideration of the authorities of law with a view to finding out what in all probability is the law. In other words Ijtihad means making deductions in matters of law, in the cases to which no express text is applicable.

The Study of Islamic Law at the Prehawza program comprises the following areas;

– Introductory affairs (including: familiarity with the rules, conditions of the obligations, classification of the rules)
– Independent reasoning and following a religious leader (Taqleed)
– Rules of cleanness (Taharah) and uncleanness (Nijasah) in Islam
– Wuthu [ablution] (rules and conditions)
– Ghusl [bathing] (kinds of bathing, conditions and manners of performing bathing)
– Tayammum [dry ablution] (rules and conditions)
– Prayers
a – Time of the prayers
b – Qiblah
c – The clothes of the prayer
d – The place of the prayer
e – Necessities of the prayers
f – Cancellers of the prayers
g – The prayers of travelers
h – Prayers out of time
i – Communal prayers
j – Jum’a [Friday] prayers
k – Fear prayers
– Fasting (definition, kinds, cancellers, due and atonement of fasting)
– Khums (one fifth of property)
– Ordering the proper and prohibiting the improper
– Rules concerning west

Broadly speaking, the concept of “ethics” refers to any normative evaluation of acts. While some make a conceptual distinction between “morality” and “ethics,” based on a distinction between obligations of the “right” owed to other persons and the pursuit of the “good,” this entry will subsume under the term “ethics” both theories of moral obligation (to others, to God) and theories of the good, of virtue, or of cultivation of the self. According to this general conceptual definition, ethics in the Islamic tradition have taken a number of forms. Of course, all genres of Islamic ethics will have some relationship to the Qurʾan; however, there is a genre of scholarship that attempts to apprehend the moral vision of the Qurʾan in its own right.

The Study of Islamic Ethics at the Prehawza program comprises the following areas;

– The ancient practical wisdom (i.e. Ethics)

– Discussion on how to do self-correction and purification

– Introduction and the general discussion and the principles of Ethics
a – Immateriality and the perpetuity of the Soul
b – The impact of human nature and temperament on Ethics
c – Role of education in Ethics
d – The Merit of Ethical knowledge due to merits of its topic and its goal
e – The true Composition of Man from different elements and the fact that ultimate happiness resembles the origin

– Kinds of Ethics
a – Four virtues (Justice, Courage, Wisdom, Modesty)
b – Self-development prior to rectifying others
c – Achieving Love
d – The Middle path in Ethics—i.e., moderation and its extremes

– Good manners
a – Keeping moderation and mediocrity in virtues, words and deeds
b – General and special treatment of the illness of the Soul
c – Four Levels
1 – Power of Cognition, its virtues and vices
2 – Power of Irascibility, its virtues and vices
3 – Power of Concupiscence, its virtues and vices
4 – Virtues and vices related to two or all three of the above powers

The Holy Quran is Allah’s message to human beings. In the Quran Allah talks to us, and tells us how to live our lives so that we are successful in this world as well as in the Hereafter. The Quran is the most important Book for a Muslim and the Holy Prophet (s) says: The best remembrance is the [recitation of] Quran. He also says: The best of speech is the Book of Allah A believer should try to spend some time each day reciting the Quran, and understanding the message that Allah has given him. The Holy Prophet (s) says: Whoever wishes that Allah should talk to him should recite the Quran. Imam Ja’far as-Sadiq has said that, the minimum daily reading of the Qur’an should be fifty verses or one-fourth of the part.

The Study of Qur’an recitation at the Prehawza program comprises the following areas;

– Reading
a – Overview (necessity, significance of reading, explanation of reading terminology, fluency in reading and Tajweed)
– Familiarity with the letters
– Short vowels (Fatha, Kasra, Dhumma)
– Long vowels (Madd letters)
– Sukoon (Consonants)
– Shadda (Accentuated)
– Tanween (Nunnation)
– Madd (Extended vowel)
– Unpronounced letters
– Phonological process for dealing with two consequent consonants
– Full pronunciation of “ha'” pronoun
– Pause (quality, signs)
– Fluency in reading
a – Practicing the regulations of fluency in reading (individual reading or choir reading)
– Introductory Tajweed
a – How to pronounce letters
b – Familiarity with Isti’la (Elevation) , Istifal (Lowering), Ghonnah (Nasalization), Leen (Softness), Qalqalah (Echo)
c – Heavy and light pronunciation of letter Laam “ل”
d – Regulations of letter Stationary (Al-Sakina) Noon “ن” with emphasis on Idghaam
e – Familiarity with kinds of extended vowels (Madd)

(A course in the vocabulary and understanding of the Qur’an)

The Qur’an is the living miracle of the Prophet (PBUH&HP). One of its miraculous characteristics is that although it is the epitome of eloquence, and full of rich content, it is still simple to understand. In addition to reminding us that the Qur’an is easy to understand, God has also called it a ‘weighty word’. This means that although its apparent meaning is easy to understand, a person who reflects on it will discover within it a sea of knowledge.

Certainly We will make light upon you, a weighty word (The Holy Qur’an, 73:5)

Even when the Qur’an is compared to highly eloquent prophetic traditions, its eminently lustrous light is evident. Yet, it is composed of oft-repeated words which reflect its simplicity The Qur’an contains less than 2000 unique words, a great number of which are repeated. Through these 2000 words, the omnipotent Lord has emitted explosive magnitude of explicit and esoteric meanings that serve as guidelines for the material and spiritual salvation of mankind in this world and the next.

We have tried to simplify the course by avoiding any unnecessary terminology, and by maintaining simplicity in the discussions. At times however, this has meant a loss in precision in the word-to-word translation, which occasionally requires commentary. There are some words that cannot be translated into simple English, and thus the simplicity has come at a cost. We hope to compensate for this at a later stage, God-willing.

Note: There are approximately 78000 words in the Qur’an, of which less than 2000 are unique. In this course, more than 1200 words will be taught, 750 of which are the most commonly repeated words of the Qur’an. The 1200 words add up to approximately 67000 of the 78000 words of the Qur’an, which means 86% of the Qur’an.

1- Recitation of verses
2- Analysis and explanation of the vocabulary list
3- Group discussion, tests and textbook exercises
4- Revision of verses
5- Workbook exercises

The religion of Islam is rational and encourages Muslims to be rational. This course will train students on how to use their reason and form logical arguments.

The course discusses the history of the life of the Prophet Mohammad (S.A.W.W.) as  well as the Ahl Al-Bayt (A.S.) that is the central to understanding the teachings of the Quran and the Ahadith.

Morphology covers how Arabic words are formed to indicate meanings, such as tense, number, gender etc.

This course covers the structure of sentences in Arabic, particularly in the Quran.