Introduction

Abdalla, Mohamad; Chown, Dylan; Abdullah, Muhammad

doi:10.1007/978-3-319-73612-9_1

Cited by 6 publications

(3 citation statements)

References 3 publications

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“…We envision this field as including both education in the Islamic faith tradition and the ideational blending of secular and spiritual into a holistic ( tawhi¯di) educational approach (Ahmed, 2019; Zaman, 2016). Literature in the field encompasses a growing number of scholars, educators and practitioners exploring Islamic faith development through education within larger pluralistic societies; calling for renewals of Islamic schools in alignment with more deeply rooted Islamic philosophies for education (Abdalla et al , 2018; Ahmed, 2019; Memon, 2021); exploring new pedagogies toward unique educational objectives; and teaching back to systematic Islamophobia (Alkouatli, 2022a).…”

Section: Tentative Definitionsmentioning

confidence: 99%

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Alkouatli

Memon

Chown

et al. 2023

JME

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Purpose Islamic schools in Western secular societies are evolving in response to collective concerns over marginalization of Muslim children and communities and to increasing demands for high-quality education in the faith tradition. These schools are at the center of public debate over how they fit within secular societies. This paper aims to take a pedagogic look at the literature in the field of Islamic Education Studies. Design/methodology/approach Engaging in a collaborative thematic analytic review of this literature, in an educational hermeneutic approach, two novel themes are discerned as features of Muslim learners’ diverse educational landscapes. Findings The first theme, Dual Consciousness recognizes that young Muslims live parallel lives, moving between secular and faith-based schools and communities, and suggesting potential in developing cognitive flexibility across epistemic horizons. The second theme, Educational Transferables is a coalescence of abilities that young Muslims develop within sites of Islamic education, which may enhance their engagement in secular schools and societies. Social implications In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, the themes featured in this paper suggest that Muslim learners’ complex educational experiences make varied contributions to heterogeneous societies. Originality/value Despite ongoing forces of marginalization, expressions of Islamic education have benefits for young Muslims negotiating complex sociocultural and educational worlds. In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, these themes suggest that Muslim educators can nurture in young people the ability for complex, conceptual integration in contribution to heterogeneous societies.

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Section: Tentative Definitionsmentioning

confidence: 99%

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Alkouatli

Memon

Chown

et al. 2023

JME

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“…Recently, teaching of IE as a subject in some European and Western countries has expanded, either within schools dedicated to Muslim communities, or as a subject or part thereof in secular schools. This has triggered a call for the development of formal teacher-preparation programs for IE within universities and higher-education institutions in these countries (Abdalla et al. , 2018; Berglund, 2015; Lafrarchi, 2020; Munadi, 2020; Sahin, 2018).…”

Section: Introductionmentioning

confidence: 99%

Building international standards for Islamic education teacher candidates with reference to CAEP guidelines

AlHouli

2024

QAE

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Purpose This paper aims to develop precise statements (standards) to describe the knowledge and skills that should be possessed by Islamic education (IE) teacher candidates who receive their initial preparation in various international higher-education institutions. These statements must be compatible with the requirements and guidelines for building specialized standards set by the Council for Accreditation of Educator Preparation (CAEP), so that they can be used for accreditation and improving quality. Design/methodology/approach Two panels of IE experts participated in developing and validating the standards, using a combination of Delphi and content validity methods. Alongside this research activity, management activity ensured that the process ran smoothly, as the researcher coordinated panels, allocated resources and tracked progress during standard development. Findings Twenty-six components divided into five standards were developed into a final list based on the panels. Originality/value This study provides standards for the preparation of IE teachers in higher-education institutions that can be applied in different countries and geographical regions. Furthermore, it aims to make the subject of IE more comparable with other academic disciplines, and appropriate for CAEP accreditation.

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“…It is proposed that research on memorisation in madrasahs requires an acknowledgement of both stability and change as complementary components that are characterised by the spiritual, biological and social unities of embodied learners (Maturana and Varela, 1998; Winters, T. (2016). Abdalla et al (2018) indicated that the Islamic impetus for learning and the process of embodiment is based on the realisation that pedagogy requires an appreciation by learners that knowledge is derived from an explainer and experiences. This distinction between object and experience is of particular importance in the field of religious education and related discussions on religious experiences (Horn and Wiburn, 2005; Abdalla et al , 2018).…”

Section: Introductionmentioning

confidence: 99%

Memorisation and learning in Sufi British madrasahs

Sabki¹,

Hardaker

2019

JME

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Purpose In madrasahs around the world, teaching and learning methods regarding the memorisation of the Qur’an follow the same notion of repetition and the need for embodiment, going beyond rote memorisation, to include a form of active learning. The process of memorisation for automaticity and inculcation of the Qur’an is seen when an individual can accurately recite the text in an illuminating way. This approach of repeatedly reciting, reading and writing Qur’anic texts is seen as an enduring method for achieving accuracy, fluency and automaticity. The purpose of this study is to extend the existing body of knowledge in the field by proposing that memorisation in the Islamic context is evident through embodied interactions in the spiritual and physical realm. Educational research on madrasahs is scarce, and the limited research that has been conducted focuses primarily on children’s madrasahs. This study is unique, in that its focus is British madrasahs for adults. Design/methodology/approach After conducting observations and interviews at three British adult madrasahs, a narrative analysis using a “holistic-form” approach to gain complete narratives of recitation, oral repetition and embodied learning in the Islamic context was performed. It was found that memorisation and the desire for embodied learning were an integral part of madrasah life and the foundation of the pedagogical approach and of students’ relationship with the teachers. This study concludes that the pedagogical approach used in the madrasahs reflects deep learning through an action-oriented methodology. This study’s fieldwork provides insights into the distinctiveness of the madrasah approach. Findings The study provides insights into the characteristics of the memorisation process as represented in the embodied actions of the learner. The results indicate that, in the future, the Islamic memorisation methodology must continue to support deep learning where rote memorisation is integral to an iterative process of practice. Originality/value The Islamic memorisation methodology needs to retain an approach that supports higher learning where rote memorisation is integral to an iterative process of practice and in this study, some, in achieving embodied learning. This in turn is instrumental in sustaining an Islamic epistemological perspective of the inseparable nature of knowledge and the sacred. This study provides some insights into the “heart” of the Islamic approach towards memorisation for embodiment that represents a complex process of individual renewal based on the notion of adab through an approach to deep learning.

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Introduction

Cited by 6 publications

References 3 publications

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Building international standards for Islamic education teacher candidates with reference to CAEP guidelines

Memorisation and learning in Sufi British madrasahs

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