Have we ever wondered why Allah swt uses His name as Allah some places and Rabb in the others? Have we ever wondered what the difference between momin and muslim is? Can we make an argument to prove their meanings from within the Quran? Have we ever wondered why Allah swt uses the word zikar so extensively throughout the Quran; or what the meaning of the word zikar is; or how the meaning of zikar is different from talu, qara, and ratal; and even why there are talu, qara, and ratal, the three different words for reading the Quran? Or have we ever wondered why we are plagued by all kinds of catastrophes? Or why is there so much chaos and conflict in the world, and how can we solve these problems? If we have not wondered about such questions, the reason is that we have not read the Qur’an in its true sense. Today’s Muslims have two main objectives for their children: success in this world and triumph in the life hereafter. Muslim children need natural and social knowledge, but to fully enrich their minds, they also need to learn about the Quran and Islamic traditions. Many Islamic schools in North America are pursuing both of these objectives, but educators often feel that merging these two goals is too difficult. Having spent years teaching in Islamic schools and conducting a wealth of research, Roohi A. Ahmad has observed firsthand how complex the enterprise of Islamic education is. She has also witnessed the void of learning outcomes, teaching goals, and, most importantly, a clear vision and methodology for Islamic education. She has sought to remedy that situation in this book. It provides a practical methodology designed to help Muslim educators create a state-of-the-art Islamic education system that will lead to fully formed students who can function well in this world and ensure a positive outcome in the world to come.

This book provides an understanding of pedagogy rooted in the developments of Islamic Education. It is the first book to explore this in the Madrasah context. The focus on Islamic pedagogy provides a way to explore knowledge, spirituality and education that is shaped by a universal approach to personalised learning.

Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change is a pioneering collection of essays on the historical developments, ideals, and practices of Islamic learning and teaching in the formative and classical periods of Islam (i.e., from the seventh to fifteenth centuries CE). Based on innovative and philologically sound primary source research, and utilizing the most recent methodological tools, this two volume set sheds new light on the challenges and opportunities that arise from a deep engagement with classical Islamic concepts of knowledge, its production and acquisition, and, of course, learning. Learning is especially important because of its relevance to contemporary communities and societies in our increasingly multicultural, “global” civilizations, whether Eastern or Western. Contributors: Hosn Abboud, Sara Abdel-Latif, Asma Afsaruddin, Shatha Almutawa, Nuha Alshaar, Jessica Andruss, Mustafa Banister, Enrico Boccaccini, Sonja Brentjes, Michael Carter, Hans Daiber, Yoones Dehghani Farsani, Yassir El Jamouhi, Nadja Germann, Antonella Ghersetti, Sebastian Günther, Mohsen Haredy, Angelika Hartmann, Paul L. Heck, Asma Hilali, Agnes Imhof, Jamal Juda, Wadad Kadi, Mehmet Kalayci, Alexey Khismatulin, Todd Lawson, Mariana Malinova, Ulrika Mårtensson, Christian Mauder, Jane Dammen McAuliffe, Maryam Moazzen, Angelika Neuwirth, Jana Newiger, Luca Patrizi, Lutz Richter-Bernburg, Ali Rida Rizek, Mohammed Rustom, Jens Scheiner, Gregor Schoeler, Steffen Stelzer, Barbara Stowasser, Jacqueline Sublet, and Martin Tamcke.

Motivated by the intellectual historian Shahab Ahmed’s observation that “the history of Islamic paideia has yet to be written,” Islam as Education explores multiple forms that the search for knowledge and the transmission of wisdom have taken in Islam, focusing on the classical period (800–1500 CE). Ghiloni draws on a wide range of Islamic primary source material, ranging from sacred texts and parables to neglected pedagogical literature and paintings. He depicts three Islamic religious practices—pilgrimage, prophecy, and jihad—as modes of pedagogy: embodied ways of defining, defusing, and defending sacred knowledge. Islam as Education’s educational heuristic not only aids in understanding Islam, but also provides guidance for intercultural and interreligious relations. Ghiloni argues that Islam’s grand (knowledge) tradition serves as a bridge between Muslims and non-Muslims, and compares it with the educational theory of John Dewey, the celebrated American pragmatist. Based on this discussion, a final chapter develops practical tools for learning from cultural and religious difference.

Built on the foundation of their landmark Handbook of Qualitative Research, it extends beyond the investigation of qualitative inquiry itself to explore the indigenous and non-indigenous voices that inform research, policy, politics, and social justice.

In recent times, there has been intense global interest on and scrutiny of Islamic education. In reforming Islamic schools, what are the key actions initiated and are they contested or negotiated by and among Muslims? This edited collection brings together leading scholars to explore current reforms in Islamic schools. Drawing together international case studies, Reforms in Islamic Education critically discusses the reforms, considering the motivations for them, nature of them and perceptions and experiences of people affected by them. The contributors also explore the tensions, resistance, contestations and negotiations between Muslims and non-Muslims, and among Muslims, in relation to the reforms. Highlighting the need to understand and critique reforms in Islamic schools within broad historical, political and socio-cultural contexts, this book is a valuable resource for academics, policymakers and educators.

The process of curriculum enhancement through various educational approaches aims to enhance quality assurance in the educational process itself. In Islamic education, traditional educational trends are enhanced by expanding the embodiment process on experiential learning to evaluate the achievement in creating outcomes that balance not only spirituality and morality but also quality of cognitive analytical performances. Global Perspectives on Teaching and Learning Paths in Islamic Education is a comprehensive scholarly book that provides broad coverage on integrating emerging trends and technologies for developing learning paths within Islamic education. Highlighting a wide range of topics such as digital ethics, psychology, and vocational education, this book is ideal for instructors, administrators, principals, curriculum designers, professionals, researchers, academicians, and students.

Conventional calculus is too hard and too complex. Students are forced to learn too many theorems and proofs. In "Free Calculus", the author suggests a direct approach to the two fundamental concepts of calculus - differentiation and integration - using two inequalities. Regular calculus is condensed into a single concise chapter. This makes the teaching of physics in step with the calculus teaching.

From a rationale of multiculturalism and a based on systemic approach grounded in the Arab-Islamic tradition, this book integrates history, education, science, and feminism to understand the implications of culture in social change, cultural identity, and cultural exchange.