The program consists of recorded audio and video lectures and weekly live tutorial classes in a virtual classroom. The syllabus is based on the bachelor’s degree program in Usool ud-Deen (Religious Foundations) of Madeenah University, Saudi Arabia, Omdurman Islamic University, Sudan, Al-Azhar University, Egypt and other similar reputable Islamic institutions. Six subjects are offered in each semester of five month duration. There is an online mid-term exam after two and a half months of study and a supervised online final exam at the end of the fifth month. Students can access their classes according to their convenience. However, assignments have to be turned in, and exams (mid-term and final) have to be taken at fixed times.
Thesis: "Syncretism in the Study of Quanzhen Taoism: From Essence to Argument ( Honors )
Thesis: "Women from the Diaspora and of the Wall: An Ethnography on Jewish Ritual Innovation" ( Honors )
Thesis: "Balancing Islam and Politics: the Muslim Brotherhood and its Contemporary Freedom and Justice Party"
Thesis: Radio Waves, Social Justice, and a Captive Audience: the Rise and Fall of the Radio Prophet"
Thesis: "Pathways to Salvation: the Search for a Catholic Theology of Religious Pluralism in the Aftermath of Dominus Iesus "
Thesis: "'My Fates Freeze me': An Examination of the Influence of American Civil Religion and George W. Bush's Faith on the Development of the War on Terror"
Kate Potter (Double Major-Geology)
Thesis: "Two Servants of God: An Analysis of Religious Discourse in Non-Violent Movements During the Struggle for Indian Autonomy"
Thesis: "Steeped in Spirituality: An Exploration of Religious Appropriation, Societal Perception, and their Role in Tea Marketing in the ."
Thesis: "The Neglect of Spirituality in Medical Practice: An Analysis of How Medical Practitioners Can Improve Treatment of Christian Science and Jehovah's Witness Patients"
The scholars who denounce the essentialisation of the civilizational aspect of individual identity include Amartya Sen and Achin Vanaik. Sen refuses it as it ignores the multiple dimensions of identity that overlap across the so-called civilizational boundaries, while Achin Vanaik rejects it as it overlooks the dynamic and historically contingent nature of the inter-relationship between civilization, culture, and identity. Sen, in his book Identity and Violence: The Illusion of Destiny , expresses the view that the difficulty with Huntington’s approach begins with his system of unique categorization. He claims that the thesis of a civilizational clash is conceptually parasitic on the commanding power of a unique categorisation along so-called civilizational lines, which closely follows religious divisions, to which singular attention is paid. Sen warns that the increasing failure to acknowledge the many identities that any person has and to try to firmly place the individual into rigid boxes, essentially shaped by a pre-eminent religious identity, is an intellectual confusion that can cause dangerous divisiveness. An Islamist instigator of violence against infidels may want Muslims to forget that they have identities other than being Islamic. What is surprising for Sen is that those who would like to quell that violence promote, in effect, the same intellectual disorientation by seeing Muslims primarily as members of an Islamic world. According to Sen, the people of the world can be classified on the basis of many other partitions: nationalities, locations, classes, occupations, social status, languages, politics, and so on. Sen believes that the world is made much more incendiary by the single-dimensional categorisation of human beings, which combines haziness of vision with an increased scope for the exploitation of that haze by the champions of violence.