Courses Available to Audit
The Qur’an: Composition, Collection and Teachings
This course introduces students to the collection, compilation and standardization of the Qur’an along with its main features, structure, and themes. We will examine the different interpretive processes and approaches employed by exegetes, from the classical to the modern period, to yield meaning that is relevant to confront theological, legal and social issues. The course will also address the role of the Qur’an in everyday life and thought of a Muslim
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Islamic Ethics
This course surveys the literature in Islamic ethical thought, identifying key themes and topics for Muslims committed to living Islam as a way of life. Students explore how diverse Muslims have chosen to navigate the challenges of global modernity. They also examine how Islamic principles can help Muslims live with integrity in contemporary American society.
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Universal Maxims in Islamic Law and Beyond
The Maxims of Jurisprudence (al-qawāʾid al-fiqhiyyah) constitute a field in Islamic Law that enable a more supple approach to legal reasoning than “rote” or fixed methods. By means of these guiding “universals,” a nimble jurist is better empowered to join novel and emerging cases with judgments more in keeping with the ethical aims of sacred law. These universal maxims to provide an inherently Islamic style of reasoning that informs solutions and “ways forward” in socio-cultural situations—well beyond the field of jurisprudence—amid ordinary life decisions. This course will utilize case studies of contemporary issues that can be approached from the perspective of the maxims, accounting for the North American/Western contexts of Muslim life.
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Islam and Human Rights
This course critically explores theoretical and conceptual issues relating to the nature of human rights and the Islamic legal-theological-ethical tradition. The course identifies points of tension and convergence between the two systems. The course also examines various responses by Muslim thinkers, traditional and progressive, to contemporary discourses on human rights and substantive human rights issues, such as freedom of religion and conscience, women’s rights, treatment of minorities, and Islamic criminal law. The course also evaluates the effectiveness of human rights organizations/activists with regard to the geopolitical context.
Grief Care: Balancing Faith, Theology & Practice
Chaplaincy and spiritual care plays a primary role in helping communities navigate various life challenges, perhaps none more evident that grief and bereavement. While the sources of Islamic knowledge, namely the Quran and Hadith literature emphasize the role of trials and tribulations as an important means of development and spiritual growth of the human being, practitioners have to provide the necessary support to those encountering loss. This course seeks to provide students with a practical output in terms of how to navigate religious text in their pastoral care efforts in servicing their respective communities in times of grief.
Peacebuilding, Conflict Resolution and Restorative Justice in Muslim Communities
This course explores Muslim perspectives in the field of conflict resolution and peacebuilding. We will systematically cover key concepts and major approaches in the field, such as interpersonal and intergroup and intragroup conflict resolution, third-party mediation, restorative justice, way of the council, and transformative and healing justice. Furthermore, this course examines the classical Muslim understandings of peacebuilding (salm), reconciliation (sulh), and arbitration (tahkīm), as well as contemporary Muslim contributions to the aforementioned approaches in the field. A recurring theme throughout this course is that for a Muslim community to function effectively there must be a viable system of conflict resolution that maintains peace between its members and other groups.
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Fundraising Strategies for Faith-Based Organizations
Religious organizations, often operating as non-profits, must find ways to raise funds for programs and operations. However, leaders in such organizations may not possess the requisite understanding of the strategies and tools available to effectively engage and secure support from various philanthropic sources. It is important for leaders to gain awareness of the current giving landscape, and of new approaches to fundraising involving digital platforms, social media, and marketing. This course equips learners with a sense of philanthropic trends, new fundraising approaches, and provides an opportunity to develop grant proposals, budgets, and fundraising action plans.
Foundations of Islamic Education
This course provides an introduction to Islamic educational thought, concepts and practices as developed within classical Islamic civilization. Through evaluation of translated primary sources and reflection on contemporary best practices, educators integrate knowledge and skills to facilitate religious education in Muslim school contexts.
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Islamic Rational Theology: 'Ilm al-Kalam
This course provides an introduction to the most important topics, figures, and methods of formative and classical Islamic theology (kalām), (8th-12th CE). In the 9th/3rd (CE/AH), ‘ilm al-kalām emerged as a systematic rational program used to affirm Islamic creedal doctrine and to develop analytical modes of examination and dialectal argumentation. This program—deployed primarily as a means of theological education and debate—would endure as the de rigeur method of Sunni theology until the turn of the 20th century. During this course, students will explore the early historical developments of the field, identify the primary objectives and priorities of kalām theology, and engage with the various frameworks and tools of that emerge within kalam relative to the Islamic intellectual tradition.
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Paradigms of Islamic Spirituality
Description pending.
To enroll in Arabic, use the registration form at this link instead: bayanonline.org/arabic
Intermediate Arabic 2A
Students further develop their reading, speaking, listening, and writing skills, and vocabulary. They master more complex grammar and syntax involving words derived from Arabic root patterns, using them to produce extended sentences and passages. They also master conjunctions and additional verb tenses.
Arabic Language Liturgical Competency Policy
Updated: November 1, 2024
Arabic Language Requirements
At Bayan, students are required to demonstrate a foundational level of competency in the Arabic language, the liturgical and sacerdotal language of the Islamic scriptures: the Quran and the Hadith literature. This requirement ensures that graduates possess the necessary skills to engage with primary Islamic texts and traditions with authenticity and accuracy.
Arabic Requirement Overview
- Graduate-Level Arabic Courses:
- All students must complete two semesters of graduate-level Arabic: Arabic 2a and Arabic 2b.
- These courses integrate Arabic grammar, vocabulary, and pronunciation while also incorporating Quranic study to build a solid foundation in scriptural literacy.
- Timing:
- Students must take Arabic in each of their first two semesters at Bayan, simultaneously with their other classes, and in consultation with their academic advisor.
- Successful completion of these courses is required before matriculating into the second year of study.
- Scriptural Competency:
- In addition to coursework, students must demonstrate scriptural competency by memorizing at least one juz of the Quran with proper pronunciation (tajwīd) before graduation.
Placement and Prerequisites
- Arabic Placement Test:
- All incoming students are required to take an Arabic placement test that includes an evaluation of Arabic and Quranic competency.
- The placement test determines whether students are ready to (a) test out by demonstrating Arabic language proficiency attained from prior, documented studies, (b) enroll in Arabic 2a for credit, or (c) require additional preparatory work in Arabic 1a, a not-for-credit class.
- Preparatory Courses (Arabic 1a and 1b):
- Students who are not ready to take Arabic 2a must first complete Arabic 1a and 1b during their first year at Bayan.
- These courses are non-credit, are not covered by scholarships, and must be paid for by the student.
- Completion of Arabic 1a and 1b is required before a student that did not pass his or her initial Arabic placement test before he or she can proceed to Arabic 2a and 2b.
Bayan’s Philosophy on its Scriptural Fluency Requirements
The Arabic language requirement reflects Bayan's commitment to academic and spiritual excellence. Arabic serves as the gateway to understanding the Islamic tradition, particularly the Quran and Hadith. By ensuring a baseline level of competency in Arabic and Quranic recitation, Bayan prepares its students to engage with Islamic texts authentically and meaningfully, both academically and in their professional practice.
Note: Students are strongly encouraged to consult their advisors regularly to ensure timely completion of this requirement within their program of study.
Additional MDiv Islamic Chaplaincy Requirements
The Master of Divinity (MDiv) in Islamic Chaplaincy at Bayan is designed to prepare students for leadership roles in chaplaincy within diverse contexts, including hospitals, universities, the military, and other institutional settings. In addition to meeting the general academic requirements for the MDiv program, students in the Chaplaincy track must fulfill the following additional requirements:
Scriptural Fluency:
Students must demonstrate fluency in specific portions of the Quran. This includes both proper recitation (tajwīd) and a contextual understanding of the passages relevant to chaplaincy practice.
Prayer Supplications:
Students are required to master essential Islamic prayer supplications in both English and Arabic. These supplications are central to offering spiritual support and performing chaplaincy duties effectively in diverse settings.
Practical Islamic Living:
Students must exhibit a comprehensive understanding of and commitment to fulfilling the obligations of everyday Muslim life. This ensures their ability to model Islamic principles and practices authentically in their chaplaincy roles.
Assessment
These requirements will be assessed through practical evaluations and periodic reviews conducted by faculty members. Students must meet the benchmarks in all three areas to successfully complete the MDiv Chaplaincy program.
This policy reflects Bayan's commitment to equipping chaplaincy students with the skills and spiritual grounding necessary for effective service to their communities.
Bayan’s Quran and Tajwīd Examination Rubric:
Each Bayan student, across all programs, will have his or her Quranic recitation and tajwīd assessed through a practical evaluation where students are requested to recite selected Quranic verses. This assessment measures proper pronunciation of Arabic letters, adherence to tajwīd rules (oral cantillation) and fluency in recitation. Evaluators will use a standardized rubric to ensure consistency and fairness in gauging proficiency. This rubric is designed to assess students’ proficiency in Quranic recitation with respect to the rules of tajwīd, pronunciation, fluency and overall liturgical competency. Each section evaluates specific skills critical to proper tajwīd.
- Correct Pronunciation of Letters (Makharij Al-Huruf)
- Excellent (9-10 points): All letters are pronounced from their correct articulation points (makhārij) with precision and clarity.
- Good (7-8 points): Most letters are pronounced correctly, with occasional minor errors in articulation points that do not affect meaning.
- Satisfactory (5-6 points): Some errors in the articulation points, with mispronunciations that slightly affect clarity but not the overall meaning.
- Needs Improvement (3-4 points): Frequent errors in articulation points, causing noticeable mispronunciations that may affect meaning.
- Poor (1-2 points): Many errors in pronunciation, severely affecting clarity and meaning.
- Proper Implementation of Tajwīd Rules (Ahkam al-Tajwīd)
- Excellent (9-10 points): All Tajwid rules (e.g., ghunnah, ikhfā, idghām, etc.) are applied accurately and consistently throughout the recitation.
- Good (7-8 points): Most tajwīd rules are applied correctly, with only minor errors or omissions that do not significantly impact the recitation.
- Satisfactory (5-6 points): Some tajwīd rules are followed, but there are noticeable mistakes in certain areas, such as incorrect elongation or improper merging.
- Needs Improvement (3-4 points): Frequent mistakes in the application of tajwīd rules, disrupting the flow of recitation.
- Poor (1-2 points): Many errors or ignorance of tajwīd rules, significantly affecting the quality of recitation.
- Fluency and Rhythm (Tarteel)
- Excellent (9-10 points): The recitation is smooth and consistent, with natural pauses, excellent rhythm, and proper pacing.
- Good (7-8 points): Recitation is generally fluent with minor pauses or irregularities in rhythm.
- Satisfactory (5-6 points): Some breaks in fluency or uneven pacing, but the overall flow is acceptable.
- Needs Improvement (3-4 points): Frequent hesitations, inconsistent rhythm, and pacing issues that disrupt the smooth flow of the recitation.
- Poor (1-2 points): The recitation is halting, uneven, and lacks any consistent rhythm, severely affecting comprehension and beauty.
- Elongation (Madd)
- Excellent (9-10 points): All elongations (madd) are pronounced correctly with the proper duration, according to the tajwīd rules.
- Good (7-8 points): Most elongations are done correctly, with occasional mistakes or inconsistencies in timing.
- Satisfactory (5-6 points): Some elongation mistakes, such as shortening or over-extending certain madds.
- Needs Improvement (3-4 points): Frequent errors in elongation, with improper lengths affecting the recitation.
- Poor (1-2 points): Incorrect application of elongation rules throughout, significantly affecting the accuracy and flow of the recitation.
- Stopping and Starting (Waqf and Ibtida’)
- Excellent (9-10 points): Perfect pauses at the appropriate places, with proper resumption of recitation in a way that maintains meaning.
- Good (7-8 points): Mostly correct pauses and resumptions, with occasional minor errors that do not distort meaning.
- Satisfactory (5-6 points): Some mistakes in stopping and starting, with minor distortions in meaning.
- Needs Improvement (3-4 points): Frequent inappropriate pauses or incorrect resumptions, causing confusion or changing meaning.
- Poor (1-2 points): Many mistakes in stopping and starting, leading to significant changes in meaning and flow.
- Tone and Melody (Maqamat)
- Excellent (9-10 points): The recitation is delivered with a pleasant, engaging tone, adhering to the appropriate maqamat, and enhancing the beauty of the recitation without overdoing it.
- Good (7-8 points): Generally good tone and melody, with minor lapses in pitch or melody.
- Satisfactory (5-6 points): The tone is acceptable, though there may be inconsistencies in melody or a lack of emotional engagement.
- Needs Improvement (3-4 points): Inconsistent or monotonous tone, with poor use of melody, reducing the beauty and emotional impact of the recitation.
- Poor (1-2 points): The recitation lacks melody or is overly exaggerated, negatively affecting the delivery and emotional impact.
- Memorization (If Applicable)
- Excellent (9-10 points): The recitation is perfectly memorized without any mistakes, hesitation, or prompting.
- Good (7-8 points): Minor errors or pauses in memorization that do not require prompting.
- Satisfactory (5-6 points): Some mistakes or moments of hesitation that require occasional prompting.
- Needs Improvement (3-4 points): Frequent errors or pauses that require significant prompting to continue.
- Poor (1-2 points): Major errors in memorization with multiple interruptions, requiring constant assistance.
Total Score:
- Excellent (90-100): Outstanding recitation, with only minor, non-disruptive errors.
- Good (70-89): Good recitation, but with several minor mistakes that need improvement.
- Satisfactory (50-69): Satisfactory recitation with noticeable mistakes in one or more areas, requiring more attention.
- Needs Improvement (30-49): The recitation requires significant improvement in multiple areas.
- Poor (0-29): Severe difficulties in recitation, requiring extensive practice and correction.
Additional Notes for Evaluator:
- Provide detailed feedback for each section to help the student understand their strengths and areas for improvement.
- Encourage students with positive reinforcement while pointing out specific areas that need attention.
- Consider the student’s level of experience and background when grading.