Academic Center

Training
The best Islamic education needs to ensure that the curriculum gives opportunities for development of spoken communication and design skills. Students should be taught how to give spoken presentations within clear time limits and with visual support, and expressive speech can be developed through drama, reading aloud and poetry composition and recitation (The Prophet said: "God has treasuries beneath the Throne, the keys to which are the tongues of poets.") Story telling should be cultivated.
Students should also be taught how to chair meetings and conferences, how to elicit the opinions of others, how to motivate, encourage and support others through praise, how to resolve conflicts and arguments, and other interpersonal skills which enhance communication and harmony.
It is vital too that student are taught how to use language as an instrument for building bridges rather than as a means of erecting walls. Many Muslims who have spoken publicly since the events of 11 September have come across as harsh, dogmatic, ranting and uncompromising, and have unwittingly reinforced the Islamophobic stereotypes of Muslims which they seek to overturn. They fail to modulate their language according to the needs of their audience.

The curriculum needs to ensure that students learn how to use language to win friends through the Truth rather than make enemies; to persuade rather than repel; and to warm the heart.
There is also a pressing need to enhance communicative competence in written language, especially in the field of creative writing. Methods need to include the practice of non-literal and non-expository forms of conveying meaning, such as poetry, analogy, allegory, metaphor, illustrative story-telling, and personal reflections. Expository writing could be improved through the practice of summarising and paraphrasing skills, and the use of drafting and revising to elaborate and refine ideas and enhance structural coherence.

The highest level of education and training requires a psycho-spiritual approach which is based on a clear understanding of the nature of the human being, including the hierarchical structure and dynamics of the human psyche and its key elements - spirit (ruh), heart (qalb), intellect (`aql), and the self or soul (nafs) ranging from its lowest level (ego; the "commanding self", an-nafs al-`ammara, totally under the control of the passions and therefore blind to any higher reality), through intermediate stages of struggle, to its highest state (the "self at peace", an-nafs al-mutma'inna.) This depends on a consistent language, a carefully defined spiritual vocabulary in English, informed by the essential, objective Arabic vocabulary of the Qur'an.
 With all these trainings and exposure, we aim at developing the future leaders or Caliph of God on earth.

e-learning
By 2006, nearly 3.5 million students were participating in on-line learning at institutions of higher education in the US. Many higher education institutions, for-profit institutions, now offer on-line classes. Online education is rapidly increasing, and online doctoral programs have even developed at leading research universities.

e-learning is naturally suited to distance learning and flexible learning, but can also be used in conjunction with face-to-face teaching, in which case the term Blanded learning is commonly used. The "e" should be interpreted to mean exciting, energetic, enthusiastic, emotional, extended, excellent, and educational in addition to "electronic" that is a traditional national interpretation. This broader interpretation allows for 21st century applications and brings learning and media psychology into the equation.

e-Learning lessons are generally designed to guide students through information or to help students perform in specific tasks. Information based e-Learning content communicates information to the student. Examples include content that distributes the history or facts related to a service, company, or product. In information-based content, there is no specific skill to be learned. In performance-based content, the lessons build off of a procedural skill in which the student is expected to increase proficiency.

Our students will be provided with the state of art notebooks for their usage and interactions with course materials, as these requires creativity and artistic characteristics, the notebooks are of the tablet type for ease of use and artistic creations.

Islamic Education System – “Philosophy we want to adopt”
A famous scholar prefers to regard Islamic education as ta'dib, a word related to adab. He defines this term in its true sense as "discipline of body, mind and soul" which enables man to recognise and acknowledge "his proper place in the human order" in relation to his self, his family and his community. This order is "arranged hierarchically in degrees (darajat) of excellence based on Qur'anic criteria of intelligence, knowledge and virtue (ihsan)". In this sense, adab is "the reflection of wisdom (hikmah)" and "the spectacle (mashhad) of justice (`adl)."

Within the dual nature of man's own self, the adab of his lower animal soul (al-nafs al-hayawaniyyah) is to recognise and acknowledge its subordinate position in relation to his higher rational soul (al-nafs al-natiqah). In relation to God, mankind has made a covenant (mithaq) and recognised and acknowledged God as his Lord (al-Rabb). His adab in relation to his Lord is to recognise and acknowledge that Lordship and to behave in such a way as to be worthy of approaching nearer to Him. He is motivated by taqwa (consciousness and awe of God) and ihsan, defined by the Prophet as "to adore God as though you see Him, and if you do not see Him, He nonetheless sees you." This spiritual dimension of adab is an "Islamisation" of the original meaning, 'an invitation to a banquet', where the host would be a man of distinction and standing and the guests would be worthy of the honour of invitation by virtue of their refined character and upbringing, expressed in their speech, conduct and manners.
Ta'dib is a superordinate concept encompassing not only, 'instruction' (ta`lim) and the idea of 'nurturing', 'rearing', 'nourishing' or 'fostering' (tarbiyah). The coining of the word tarbiyah reflected the Western concept of 'education', which is derived from Latin educare/education and connected to educere. Such education, in one view, is "intellectual and moral training geared to physical and material ends pertaining to secular man in his society and state" and cannot therefore describe Islamic education.
Only God is al-Rabb, Lord, and, as The Prophet said, "My Lord educated (addaba) me, and so made my education most excellent."

Another imperative is to realise that we need more than a coterie of professionals and academics in a narrow range of specialisations - i.e. law, management, finance, medicine, computers, academe - the ones that traditionally confer status or high salaries and which seem especially attractive to young Muslims keen to advance their careers. There is a pressing need for people who can engage in an open and creative way with the greater "community of communities". We need visionary thinkers at the cutting edge of discourses which address problems and solutions of universal significance for all communities, who can shake off the yoke of academic jargon to make their ideas accessible, and who can reformulate traditional ideas in fresh, modern language; we need more teachers, writers, presenters. We need environmentalists, people concerned about the planet, not just their own back yards. We need creative artists in every discipline, people who can reclaim beauty for Islam, and express the beauty of Islam for all mankind.

If we dislike hostility to Islam in the media, then we should be working as journalists, writers and commentators to present the best face of Islam to a public hungry for enlightenment; we need more Muslim voices who can match the quality of comment coming from many non-Muslims, or from people who have no faith at all, but may nevertheless have a profound sense of natural justice.
If we dislike the misuse of creativity in the West, as for example in the entertainment and advertising industries and in contemporary art, then we should be mastering these media so that we can produce more uplifting material to nourish the human soul. We need to foster the creative spirit in every possible way, not only in obviously creative subjects like music, drama and art, but in every subject and in every activity.
It would be a great pity if Muslim schools, in their desire for recognition and their anxiety to be seen to subscribe to the performance culture of "success", simply reproduce the innate flaws in the worst of the secular education system.
Muslim schools should not be seduced by the government conception of "excellence" which often has little to do with the conception of excellence (ihsan) as understood in the Islamic tradition.

Since man is endowed with the special privileges corresponding to his status as khalifah (vicegerent, trustee), he is all the more accountable. However, given the limitations of man and the extent of God's Mercy, which "covers everything", it is the conscious intentions of men and women which will be judged, for "nought shall be accounted unto man but what he is striving for" (Qur'an 53.39).

An Islamic vision of education should therefore lay particular emphasis on sincere effort, on the inevitability and value of failure as a means of learning, and on the avoidance of excessively competitive, win-at-all-costs and achievement-driven criteria for success which may lead to inflation, egoism, self-aggrandisement and lack of compassion.

Due regard for intention, effort and striving implies that the assessment system should not be excessively focused on quantitative measures of achievement, and the proliferation of statistics and "targets", which often merely reinforce failure, disillusionment and disaffection. The assessment system needs to be based on the premise that every student is worthy of respect and every pupil has something positive to offer and some achievement to celebrate.

Such a system may include self-assessment, portfolios of work, and presentations: Self Directed, Self Sufficient and Self Financing.
The qualities of perseverance, patience and determination go hand in hand with the quality of striving. Persistent efforts are better than erratic ones, even if the latter are mighty ones. As the Prophet said: "the best deed is a continuous one, even if it be but a small one."

The greater striving (jihad) is, of course, the struggle to master one's own lower self. As the Prophet said: "The most excellent Jihad is that for the conquest of the self". The best schools must themselves strive to inculcate in their students the qualities of character, including modesty, self-restraint and self-control (without repression!) which will serve as the foundation for this lifelong struggle.

"These are our future divine army facing the New Age era of darkness. They will ride on magnificent horses dashing with ballistic arrow and praising their Lord, “AllahuAkbar”