Intelligent and compassionate professional instructor with excellent rapport and communication skills, bringing a decade of teaching and mentoring experience across the humanities and social sciences with a focus on critical thinking and the Islamic tradition.
Taught the following courses:
The Good Life: A class on comparative ethics, through the study of world classics and contemporary texts.
The Common Good: A class on Western Political theory starting from Plato to postcolonial praxis.
Religion in the World: introduced students to debates on the nature of religion as category and concept (i.e. substantive, functionalist, and historical approaches); outlined and examined living religious traditions with regard to their central tenets, symbols, rituals, epistemic, and metaphysical presuppositions and visions of the human, contemporary history and the cosmos. Students interacted with an array of contemporary, philosophical, artistic and practical positions and projects with regard to issues of religion, ethics and justice (racial, economic, gender, environmental), representing the traditions in vital interaction with modernity.
Race and Poverty in the Americas: A chronological engagement with race as conceptual cultural construct in interaction with projects of: state-building, citizen-formation, Western imperialism, chattel slavery, colonization, capitalism, consumerism, racism, racial science, racialized knowledge, racialized institutions and violence.
Religion in Philadelphia: Surveyed the various religious traditions which fruitioned in Philadelphia (i.e. Lenape traditions, Quakerism, American civic religion, African Methodist Episcopal Church, Nation of Islam, etc...)
Taught the following Courses in Islamic Studies:
Islamic Mysticism; Sufism: Designed and taught curriculum four times. Sufism, Islam's experientially inclined spirituality, emerged early in Muslim history with claims to both legitimacy and pre-eminance among other claimants to the prophetic inheritance of true and beneficial knowledge (i.e, jurists, traditionists, philosophers). Knowledge of God, the main aim of any sacred science, took its participatory turn, beyond the abstractions of representation, language and logic chopping, in Sufism. The class will attempt to tell this narrative of Sufism as nondual embodiment of Quranic and prophetic virtue in dynamic interaction with other regimes of sense and traditions of discourse: i.e., philosophical, theological, legalistic, poetic.
Introduction to Islam: General introduction to Muslims' ritual (Islam), doctrinal(iman), and spiritual (ihsan)life. Modernist, and post-modernist criticism of Islam (i.e. questions of intolerance, or violence) are tackled from various perspectives and places within the dialogical spectrum. In the like, age old Muslim thought and practice will be made to respond and co-respond to contemporary dilemmas.
Islamic Theology and Philosophy: Designed and taught the curriculum four times. This class presents a historical overview of the development of Philosophical and Theological thinking in the Lands of Muslim Patronage and scholarship. Key philosophical problems will be identified relating to monotheism in general, and to Islamic textual concerns in particular (i.e. Essence & attributes, Omnicience & Free will). A general taxonomy of schools (philosophical, and theological, rationalist, textualist) will be presented. The orientalist view of intellectual decline after al-Ghazali's refutation against the Philosopher's, and the Mongol conquest of Baghdad, will be heavily refuted. Evidence will be outlined for the continual blooming, of Aristotelian thought within the works of orthodox theology, of an encyclopedic tradition, of multiple philosophical mysticisms, and of a lively traffic in words between them.
Islamic Jurisprudence:Designed and taught curriculum four times. This class presents a panoramic view of Islamic Jurisprudence as a rational and practical discursive tradition, anchored by The Quran and Sunnah (oral & textual), with a history of over a millennium spanning the continents of Africa, Asia and Europe. The student will be made familiar to the variant sources and influences, of Islamic Jurisprudential praxis, both textual and oral, sacred and secular. The development of jurisprudential discourse will be presented as both grounded on sacred texts, and, dialectical, dialogical, and contextual; amenable to responsive action. A special section on Shari'ah in the time of coloniality is central to our assessment of Islamic governance. By the end of class the student should be familiar with the general taxonomies of the sciences generally associated with jurisprudence (i.e. hadith testing and narrator criticism, fiqh (positive law), usul al fiqh (principles of jurispruence), and history.)
Al-Mizan Academy: designed and taught, month long summer curriculum, and weeklong winter intensives, to late-High School, and college youth. The classes aimed at facilitating for the students, a fruitful engagement between the long standing Islamic intellectual tradition and contemporary, modern(ist) concerns, sensibilities and critiques. The curriculum introduced students to a general yet challenging contact with topics as diverse as the environmental crisis and Islamic metaphysics; to race, empire and Prophetic virtue ethics. The pilot was run successfully by Respect Graduate School for two years.
World History and English Literature (fifth, ninth, and tenth grade): Full time instruction (30-35 teaching periods weekly). Lesson planning, testing, assessment and intervention, for over 150 students per semester.
English: Introduced students to general studies of epistemology, ontology and world view, through the medium of the aesthetic, the rhetorical, and the philosophical in cultural production (i.e. literature, novel, poetry, film, text); All in all, aimed at facilitating excellent readership with inter-textual interpretive tendencies.
History: introduced students to the sharp dialectical tool of authenticating historical narrative, and of thinking about history as a knowledge, its wise purpose, its pitfalls and limitations. The Ninth Grade presents the instructor with the opportunity, through Global studies to present the tremendous diversity of human living, thinking and practicing, even within constants; presenting the refined achievements of practical sciences and arts of the Empires and civilizations, but equally the nuanced praxis, and metaphysical insight of the the so-called "primitive" nomadic peoples.
The tenth Grade allows an engaged look into modernity, colonization, and capitalism as told through the text books engagement with Europe, yet re-centering the colonized in the process of forging modernity, its capacities and bi-products, social as well as environmental.
G.P.A. 3.96 (all but dissertation).
Areas of specialization: Islamic intellectual history; Sufi history, practice and thought in relation to Islamicate intellectual history (i.e. jurisprudential, theological, and philosophical, discursive traditions); philosophical Sufism, late Islamic philosophy, the school of Wahdat al-Wujud; Islam in South Asia, late Moghul, colonization, and independence; reform, "traditionalist", and counter-reform movements and their contexts; comparative religious thought; and Mahayana, Yogacara, Dogen, Buddhist philosophy, and Kyoto School of Philosophy.
Dissertation (in progress): "Dogen, Ibn Arabi, and the Cosmological Structure of Awareness: a Comparison of Non-dualist Approaches to Awareness, Knowledge and Experience of the Real."
Fluent in Spanish, intermediate in Arabic and French.
Lehigh Dialogue Center: Taught Islamic literacy course to clergy and religious leaders of the Lehigh Valley.
The Jewish Christian Muslim Dialogue of Southern New Jersey: participated in dialogues an panels of clergy representatives discussing the civic duty of spiritual communities.
Founder and main teacher of Sounds of Clay Academy: providing educational retreats aimed at facilitating a critical understanding between the Islamic tradition and the postcolonial context.
Lectures recently Delivered:
Muslim in the Age of Trump: Life in the Age of the Anthropocene and other Titans. (at the, Muslims in The Age of Trump Conference, for Lamppost Educational Initiative, and at: MIshkat Revival--Birmingham)
Black Internationalism, Universal Justice, and The Death of the Ego: Malcom and Sainthood in Islam. (MIshkat Revival: Maclean Maryland)
The Liberal Self of Liquid Modernity: the Human without Center. (Lehigh Dialogue Center, Allentown, Istanbul Cultural Cultural Center of Jacksonville, Virgini Tech M.S.A's Annual Retreat)
Prophet Muhammad's Futuhat of Mecca and Early Moderns: two claims to Iconoclasm. (Lanturna, Allentown)
Modernity, a Genealogy of the Sovereign Human Will. (Center D.C., Birminham-MIshkat)
Muslims in Gotham. (Imanwire Podcast)
Reviewed Work: The Medieval Islamic Republic of Letters: Arabic Knowledge Construction by Muhsin J. al-Musawi by, Giovanni Herran.
Comparative Literature Studies Vol. 55, No. 1 (2018), pp. 237-24
"Embodiment & Tradition: Performative Engagement with Prophetic Posture." Al-Qalam Magazine, 2018 Spring Edition.
"Reflections on Juz 11" Sapelo Square E-Magazine.
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