"Aims and Objectives of Syllabi"
ENGLISH SYLLABUS
1. POSTITION STATEMENT
“The Most Gracious
(Allah) has taught (us) the Qur’aan.
He has created man, (and) has taught him speech”
Qur’aan : Sura Rahman (55: 1-4)
1.1 CONTEXT
English is an
international language these days. Its learning is necessary for those who wish
to have access to the sources of modern material and social sciences of the
West. Our teachers/professors, students especially those proceeding abroad for
specialization/up-gradation in various disciplines, or later even conducting
business activities and diplomacy at international level must be sufficiently
proficient in this language.
There are a
significant number of Muslim minority communities living in English-speaking
countries across the globe belonging to almost all the Muslim countries.
Given the
importance of the first language in shaping values and attitudes in young
minds, the goals, aims and syllabus content of English First Language for
modern schools in an Islamic country like Pakistan
1.2 RATIONALE
The Qur’aan
emphasizes the importance of the lingua franca as is pointed out in the
following verse:
“We sent not an
Apostle except (to teach) in the language of
his (own) people, in order to make (things) clear to them."
Qur’aan : Surah Ibrahim (14:4)
Learners need to
master the English language as it is the medium of instruction of some of the
subjects in the target schools. In addition, it is the language through which
learners will be able to access the vast body of material knowledge of the West
and Islamic literature in English, ranging from various scientific disciplines,
translations of the Qur’aan and collections of Ahadith to aspects as diverse as
Islamic History, Islamic jurisprudence and Economics.
1.3 PRINCIPLES
The relationship
between the English language and its literature and ibadah must be explored
with a view to promote Taqwah in the learner. English in this context is unique
in that it impacts directly on every other subject taught; in a sense it is a
study of life itself. The teacher should, therefore, endeavour to project a
holistic Islamic world view.
The twin pillars on
which the teaching of English should be established are:
* mastery of the
spoken and written forms of the language; and the
* imperative to use the language in accessing the Western sources of knowledge and using it in the active service of Islam and the humanity.
* imperative to use the language in accessing the Western sources of knowledge and using it in the active service of Islam and the humanity.
In selecting
reading material, teachers of Muslim learners need to exercise discretion in
the choice of reading matter. In those classes where the learners have a
reasonable degree of maturity, the teacher will need to develop the skill of
critical reading with particular reference to how easily the unsuspecting
reader can be misled into accepting values and norms which are alien to the
Islamic way of life.
The general goals
are:
2.1 To enable
learners to understand and use English in order to expand their world- view;
2.2 To target the fullest possible development of capabilities in the receptive (listening and reading) and expressive (speaking and writing) modes;
2.3 To nurture the learner’s spiritual, intellectual, social, moral and emotional development through the use of English;
2.4 To guide learners towards the realization of their Islamic identity with specific reference to their role as part of a Muslim community in a predominantly secular environment through the critical study of English, particularly the written and electronic media; and
2.5 To develop Muslim speakers and writers who will be empowered through their mastery of English to disseminate the noble virtues of Islam.
2.2 To target the fullest possible development of capabilities in the receptive (listening and reading) and expressive (speaking and writing) modes;
2.3 To nurture the learner’s spiritual, intellectual, social, moral and emotional development through the use of English;
2.4 To guide learners towards the realization of their Islamic identity with specific reference to their role as part of a Muslim community in a predominantly secular environment through the critical study of English, particularly the written and electronic media; and
2.5 To develop Muslim speakers and writers who will be empowered through their mastery of English to disseminate the noble virtues of Islam.
3. AIMS FOR TEACHING THE MAJOR SECTIONS OF ENGLISH
“And among His
signs is the creation of the heavens and
the earth and variation in your language and your colours:
verily in that are signs for those that know.”
Qur’aan: Surah Rum (30:22)
3.1 INTRODUCTION
Although the
syllabus is presented for the sake of convenience under four headings viz. Oral
Communication, Reading
Teachers are
advised to bear in mind that the teaching of language offers copious
opportunities to inculcate correct Islamic norms, values, attitudes and
behaviour patterns. Islamic concepts and values should be integrated not only
in the English lessons but also across the curriculum.
The teacher’s own
speech, indeed the model presented by every teacher of every subject is an
important factor in developing the learner’s competence in spoken and written
English. Equally important is the Islamic role model provided by the teacher in
his speech, manner and attitude towards learners, colleagues and parents.
3.2 ORAL
COMMUNICATION
That learner:
3.2.1 Speak with the humility (adaab) that
becomes a Muslim;
3.2.2 Speak fluently, distinctly, with ease and conviction, and acquire wisdom
(hiqma), poise and confidence in communicating.
3.2.3 Develop their skill in articulating, breathing, assuming appropriate
Islamic posture, and using voice projection and pitch;
3.2.4 Develop the ability to think independently and speak logically, and to
convey to others their observations, feelings and thoughts in an orderly, convincing
and coherent manner;
3.2.5 See that some ways of speaking are more acceptable and appropriate than
others according to circumstances;
3.2.6 Recognize that differences exist between speech and writing;
3.2.7 Show understanding of the meaning, feeling and tone of a passage in
reading it to an audience;
3.2.8 Grow in ability to listen attentively, sensitively and critically, using
Islamic norms and values;
3.2.9 Show the same enthusiasm to listen to others as to speak.
3.3 READING
That learners:
3.3.1 Recognize the
primacy of reading and the importance attached to reading;
3.3.2 Will appreciate the culture and beliefs of others, discern that which runs contrary to Islamic teaching;
3.3.3 Adopt that which is good and virtuous;
3.3.4 Gain enjoyment from and develop the skills necessary for effective reading;
3.3.5 Develop the capacity for critical thinking and the ability to form and express their own ideas within the Islamic value system;
3.3.6 Expand their experience of life, gain empathetic understanding of other people and develop moral awareness;
3.3.7 Increase their self-knowledge and self-understanding;
3.3.8 Gain some knowledge of the basic literary genres and the techniques appropriate to each genre.
3.3.9 Gain understanding and appreciation of their Islamic literary, cultural and religious heritage as available in English.
3.3.2 Will appreciate the culture and beliefs of others, discern that which runs contrary to Islamic teaching;
3.3.3 Adopt that which is good and virtuous;
3.3.4 Gain enjoyment from and develop the skills necessary for effective reading;
3.3.5 Develop the capacity for critical thinking and the ability to form and express their own ideas within the Islamic value system;
3.3.6 Expand their experience of life, gain empathetic understanding of other people and develop moral awareness;
3.3.7 Increase their self-knowledge and self-understanding;
3.3.8 Gain some knowledge of the basic literary genres and the techniques appropriate to each genre.
3.3.9 Gain understanding and appreciation of their Islamic literary, cultural and religious heritage as available in English.
3.4 WRITTEN
COMMUNICATION
That learners:
3.4.1 Write for the
pleasure of Allah.
3.4.2 Write for their own satisfaction and enjoyment and that of their intended audience;
3.4.3 Recognise that fundamental differences exist between written and spoken communication;
3.4.4 Gain insight into how the writer’s intention determines the demands, styles, conventions, technicalities and language register of various kinds of writing;
3.4.5 Learn to master the elements of style such as register, diction, tone, syntax, denotation and connotation and the use of literal and figurative language;
3.4.6 Master the devices of cohesion and coherence appropriate to discourse (i.e. the grammar of the paragraph and longer composition);
3.4.7 Learn to handle effectively the variety of writing tasks to be faced both in and out of school.
3.8 LANGUAGE STUDY
3.4.2 Write for their own satisfaction and enjoyment and that of their intended audience;
3.4.3 Recognise that fundamental differences exist between written and spoken communication;
3.4.4 Gain insight into how the writer’s intention determines the demands, styles, conventions, technicalities and language register of various kinds of writing;
3.4.5 Learn to master the elements of style such as register, diction, tone, syntax, denotation and connotation and the use of literal and figurative language;
3.4.6 Master the devices of cohesion and coherence appropriate to discourse (i.e. the grammar of the paragraph and longer composition);
3.4.7 Learn to handle effectively the variety of writing tasks to be faced both in and out of school.
3.8 LANGUAGE STUDY
That learners:
3.5.1 Gain
understanding of the way language works;
3.5.2 Improve their comprehension in reading and listening;
3.5.3 Be able to extract the essential points from a text and summarise it for specific purposes;
3.5.4 Acquire a basic language terminology (language about language) to enable them to talk about the language they use and encounter;
3.5.5 Acquire a vocabulary which will enable them to communicate easily, appropriately and fluently in diverse situations;
3.5.6 Learn to spell correctly;
3.5.7 Learn to punctuate correctly
3.5.8 Learn to produce and understand the structures of acceptable sentences and of their component parts within a coherent whole;
3.5.9 Gain some understanding of the effect on English of historical, social and demographic developments.
3.5.2 Improve their comprehension in reading and listening;
3.5.3 Be able to extract the essential points from a text and summarise it for specific purposes;
3.5.4 Acquire a basic language terminology (language about language) to enable them to talk about the language they use and encounter;
3.5.5 Acquire a vocabulary which will enable them to communicate easily, appropriately and fluently in diverse situations;
3.5.6 Learn to spell correctly;
3.5.7 Learn to punctuate correctly
3.5.8 Learn to produce and understand the structures of acceptable sentences and of their component parts within a coherent whole;
3.5.9 Gain some understanding of the effect on English of historical, social and demographic developments.
AIMS &
OBJECTIVES
The syllabus is intended to:-
1. Awaken in students a consciousness (Taqwa) and love of Allah and His
Messenger (PBUH) as the foundation of their intellectual, emotional and
spiritual life, thereby providing a sound basis for rational and reflective
understanding of the people and world around them;
2. Teach students to be conscious of their responsibility to obey Allah,
serving Him actively as trustees (Khalifas) with all the talents and resources
He has given them;
3. Enable students to fulfill their obligation to worship Allah in the manner
He and His Messenger have prescribed;
4. Nurture the student's personality towards the best moral and social conduct,
healthy attitudes and self-discipline, in accordance with the guidance of the
Qur'aan and Sunnah and to encourage them to develop as responsible citizens,
who will contribute to the well-being of society and of humanity in general.
5. Promote an enquiring, analytical and positive approach to the study of
Islam, especially in its individual and collective expression in the contemporary
world;
6. Introduce students to the challenging and multi-faceted nature of Islam and
to the ways in which this is reflected in experiences and practices;
7. Help students to identify and explore questions about the meaning of life
and to consider such questions in relation to the values and teachings of
Islam;
8. Encourage students to reflect on contemporary issues and act thereon in the
light of the Qur'aan and Sunnah; and
9. Enable students to recognize, appreciate and add to the contribution of
Muslims to world civilization.
POSITION STATEMENT
FOR TEACHING ARABIC
Outside the Middle East , Arabic is taught as a foreign language in
Muslim countries. As such, it is certainly not a first or second or even a
third language for children who have to learn it. The position is complicated
further in these countries since often there is no Arabic-speaking community
which uses the language for communication. Such a context poses many
difficulties for teaching the subject.
The teaching of
Arabic must create a love for the language so that the child can identify with
the Ummah. The development of the basic skills of listening, speaking, reading
and writing will ensure that the child will be able to communicate with fellow
Muslims across the globe, and in this way contribute to unifying the Ummah.
In the senior
grades, the learners gain access via the original language to the vast treasury
of Arabic literature. The study of the language, therefore leads to a more
comprehensive understanding of Islam. Additionally, the language also serves as
an introduction to the Arabic world of economics, journalism, politics,
literature, religion and education.
GOALS FOR TEACHING
ARABIC
1. To promote the
Oneness of ALLAH by getting directly to the primary sources of Islam and
increasing the child’s awareness of ALLAH.
2. To help the pupil attain proficiency in listening, speaking, reading and writing Arabic.
3. To perform the obligatory duties of Islam.
4. To help unite the Ummah by promoting Arabic as the language of the Muslims.
2. To help the pupil attain proficiency in listening, speaking, reading and writing Arabic.
3. To perform the obligatory duties of Islam.
4. To help unite the Ummah by promoting Arabic as the language of the Muslims.
AIMS FOR TEACHING
ARABIC IN THE JUNIOR PRIMARY PHASE:
GRADES 1 TO 3
SPEAKING AND
LISTENING
- to recognise and
pronounce letters individually and in words;
- to discriminate between minimal pairs;
- to identify long and short vowels;
- to label and classify objects in the environment;
- to use simple imperatives;
- to engage in dialogues and role playing;
- to attune the ear to the melodious sound of the language.
- to discriminate between minimal pairs;
- to identify long and short vowels;
- to label and classify objects in the environment;
- to use simple imperatives;
- to engage in dialogues and role playing;
- to attune the ear to the melodious sound of the language.
- to recite the
Qur’aan;
- to participate in choral reading;
- to recognise familiar words;
- to identify numbers;
- to grasp the meaning of written text.
- to participate in choral reading;
- to recognise familiar words;
- to identify numbers;
- to grasp the meaning of written text.
WRITING
- to write
individual letters of the alphabet, shaping them correctly;
- to link letters to form words;
- to spell simple words;
- to copy texts neatly and accurately.
- to link letters to form words;
- to spell simple words;
- to copy texts neatly and accurately.
NB:
1. It is strongly recommended that in the Junior Primary Phase (Grades One to Three), a thematic and integrated approach be used to teach Arabic.
2. The success depends on the teacher creating a “fun” atmosphere in the class or outdoors. This involves getting pupils to participate in prepared Arabic games with specific objectives. The idea is to subconsciously promote learning.
1. It is strongly recommended that in the Junior Primary Phase (Grades One to Three), a thematic and integrated approach be used to teach Arabic.
2. The success depends on the teacher creating a “fun” atmosphere in the class or outdoors. This involves getting pupils to participate in prepared Arabic games with specific objectives. The idea is to subconsciously promote learning.
GRADE ONE
SYLLABUS CONTENT ELABORATION
1. ORAL
COMMUNICATION
ELABORATION
1. Simple etiquettes - from Qur’aan and Sunnah.
2. Simple greetings - salaam and asking “How are you?”
3. Simple poems, rhymes and games.
4. Pronunciation of letters with similar sounds
1. Simple etiquettes - from Qur’aan and Sunnah.
2. Simple greetings - salaam and asking “How are you?”
3. Simple poems, rhymes and games.
4. Pronunciation of letters with similar sounds
2. LANGUAGE STUDY
ELABORATION
1. Simple nouns (masculine/feminine)
2. Use of the grammatical structures (man huwa, maa hadah, maa hadhihi, masmuk, ismi, hal indhakah, na’am indhy, maa hadha, madha thureed)
3. Arabic numbers from 1 - 12.
1. Simple nouns (masculine/feminine)
2. Use of the grammatical structures (man huwa, maa hadah, maa hadhihi, masmuk, ismi, hal indhakah, na’am indhy, maa hadha, madha thureed)
3. Arabic numbers from 1 - 12.
3. WRITING SKILLS
ELABORATION
1. Formation and shape of Arabic letters.
2. Formation of Arabic letters, depending on position in the word (beginning, middle, end)
1. Formation and shape of Arabic letters.
2. Formation of Arabic letters, depending on position in the word (beginning, middle, end)
4. VOCABULARY
ELABORATION
1. Vocabulary must be integrated into the above content and must be based on a structured word- frequency system.
1. Vocabulary must be integrated into the above content and must be based on a structured word- frequency system.
* SUGGESTED THEMES
ELABORATION
“Getting to know one another”, “In the classroom”, “On the sportsfield”, “At break-time”, “An art lesson”.
“Getting to know one another”, “In the classroom”, “On the sportsfield”, “At break-time”, “An art lesson”.
HISTORY
POSITION STATEMENT
History is a
systematic study of the past based on divine revelation and human evidence. In
addition to its contents, it is also a mode of inquiry, a way of investigating
and reflection (Tafakkur) on the past, requiring the acquisition and the usage
of skills.
The primary focus
in the study of History is the following Qur'anic rationale for the subject.
* Obtaining
information about the creation and purpose of human life, of Prophets (AS) and
past civilizations.
* Stressing man’s covenant with Allah
* Emphasizing the benefits that individuals and nations derive by following Divine injunctions.
* Describing the suffering caused by indulging in immorality, economic exploitation, political injustices denying the existence of Allah and engaging in false worship (shirk)
* Reflecting on the lessons (I’brar)
* Creating an understanding (ta’aruf)
* Stressing man’s covenant with Allah
* Emphasizing the benefits that individuals and nations derive by following Divine injunctions.
* Describing the suffering caused by indulging in immorality, economic exploitation, political injustices denying the existence of Allah and engaging in false worship (shirk)
* Reflecting on the lessons (I’brar)
1 to be
derived from the study of past nations.* Creating an understanding (ta’aruf)
2 of
people, their achievements and contributions.
This rationale is
reflected in the following Qur'anic extract:
Surah 12 : III
A study of history
should also reflect on the religious influences, social structures and
achievements of major civlisations in order to learn from their successes and
failures. A study of recent history is also essential for the understanding of
the present, just as an understanding of the present is necessary to understand
the past.
In the study of
History, the guiding principal should be the inculcation of Tawhid, the unity
of Allah and the unity of His creation; The UNIVERSAL/WORLD history approach
presents the best opportunity to study history from this perspective. This
approach in chronological sequence has been implemented in the aforegoing
curriculum.
_______________________
1. ibrah : QUR’AAN 59/2
_______________________
1. ibrah : QUR’AAN 59/2
NB. EXAMINATION
Independent Muslim Schools are expected to construct their own syllabuses for the subject, ensuring coverage that increases in range and depth from grades 4 to 11. In grade 12, external exit examination prescribes to a large extent the syllabus content for that year.
Independent Muslim Schools are expected to construct their own syllabuses for the subject, ensuring coverage that increases in range and depth from grades 4 to 11. In grade 12, external exit examination prescribes to a large extent the syllabus content for that year.
GOALS FOR STUDYING HISTORY
1. To understand
that the Oneness of Allah (Tawheed) encompasses all time (from creation on),
people and all space.
2. To understand
that history is not only influenced and shaped by human but also by the Divine
Will of Allah.
3. To promote an
understanding of the nature of Allah’s laws in regards to the rise and fall of
nations and civilisation (both past and contemporary).
4. To promote a
sense of Ummah-consciousness.
5. To create an
understanding of the material and cultural differences within the Ummah.
6. To help learners
realise that life has a purpose i.e. khalifah
1 (vicegerency) and
ubudiyyah2
(service to Allah and His Creation)
7. To assist
learners to understand the peoples of the world, including an appreciation of
their contributions in the fields of art, science, literature, etc.
8. To develop a
sense of appreciation and value of the contributions of Muslims in the fields
of:
8.1 Science
8.2 Medicine
8.3 Astronomy
8.4 Geography
8.5 Mathematics
8.6 History
8.7 Government
8.8 Design and Technology
8.9 Literature
8.1 Science
8.2 Medicine
8.3 Astronomy
8.4 Geography
8.5 Mathematics
8.6 History
8.7 Government
8.8 Design and Technology
8.9 Literature
9. To learn lessons
from the study of past civilisations in order to mould the moral conduct and
behavior of learners.
10. To enable
learners to appreciate, uphold, internalize and promote the historical lessons
of the Qur'an and Hadith.
11. To develop a
sense of tolerance for other religions and other cultures.
12. To study the
history of the country (e.g. South
Africa
13. To understand
the forces and factors contributing to stability, conflict and change including
the concepts of time, cause and effect.
14. To enable
learners to acquire the basic skills of historical research and analysis.
15. To develop in
learners the skills of critical thinking and objectivity.
16. To created a
sense of awareness and appreciation of the invaluable civilisation
contributions of Islam and Muslims to mankind.
_________________
1. QUR’AAN 2/30
_________________
1. QUR’AAN 2/30
::: Visual Art Syllabus
:::
1.
GUIDING PRINCIPLES:
Islamic Art
2. QUEST OF ISLAMIC ART:
Transformation Desirous Self (Naf-sul-am-maa-ra)
to Self at Rest (Naf-sul-mut-ma-in-na)
3. VEHICLE FOR THE QUEST:
The creation of Beauty in the phenomenal world
4. PURPOSE FOR CREATION OF BEAUTY:
Remind the self and the onlooker of The Almighty Allah (Possessor of Absolute
Beauty)
(Practice of Art as a form of Thikr)
5. PRINCIPLES OF ISLAMIC ART:
1) Unity
2) Unity in Multiplicity
3) Multiplicity in Unity
4) Reflection
5) Beauty
6) Expansion and Contraction
7) Opposites and Harmonies
8) Masculine and Feminine
9) Change and Permanence
10) Wave Action and Encounters
11) Passive, Active and Completeness
12) Centrifugal Movement
13) Centripetal Movement
14) Spacial Connections
15) Rhythm and Symmetry
16) Love
17) Majesty and Mercy
6. RATIONALE FOR ISLAMIC ART AT SCHOOLS:
Encouragement of the Fitra (original Purity; natural closeness to The Almighty
Allah) of children as they grow to adulthood.
7. OVERALL CONSIDERATIONS FOR ALL VISUAL
ART SYLLABI:
1) Iconoclasmic Islamic Art consideration for practicals should also take
examples from other cultures around the world (a different culture’s artifact
can be used as an example for each week of the month).
2) Syllabi are guidelines; flexibility re; class \ individual pupil
circumstances should be considered.
3) Pupil’s attention can subtly be drawn to the principles of other subjects
(e.g. Maths and Science) which they apply in their project work.
4) The Deen (Faith) elements should be presented as integral to life in action,
recreation, positive productivity and hence the essence of enhancement \
improvement of the environs of life and persona.
5) Costumes for performances must be worked at during the year.
8. RATIONALE FOR THE BLOCK PRESENTATION OF
THE SYLLABI:
1) Your advice of “Reading
2) The block \ column presentation allows for quick reference, guidelines,
needed changes to be made, and identification of integration of principles,
topics and
practical’s.
9. AIM \ GOALS FOR TEACHING VISUAL ARTS:
1) Art shall serve
to enhance the appreciative nature of the pupil to the Creator,
Allah, via His Ayaat (symbols) in the heavens, earth, the self and in
inventions.
Allah, via His Ayaat (symbols) in the heavens, earth, the self and in
inventions.
2) It shall
encourage creativity, self-motivation and qualitative relaxation in the child
within the dynamism of the Shariah.
within the dynamism of the Shariah.
3) It shall serve
to integrate the principles of all sciences (pure, social, business,
religious and creative) in a meaningful, practical, holistic and functional manner.
religious and creative) in a meaningful, practical, holistic and functional manner.
4) It shall
encourage the assistance of the less fortunate via artistic contributions
(gifts) and sharing facilities.
(gifts) and sharing facilities.
5) It shall serve
and cater for everyone, such that all may be harmonised via the arts
world with the central emphasis of the wonderful heritage of Islamic Art.
world with the central emphasis of the wonderful heritage of Islamic Art.
6) It shall assist
the learning and teaching requirements of other subjects at school
and also at other schools.
and also at other schools.
7) It shall enable
parents the artistic benefits, in appropriate involvement in the
child’s art activities and presentations, as well as in parent \ adult classes.
child’s art activities and presentations, as well as in parent \ adult classes.
10. OBJECTIVES OF
THE SYLLABI FOR VISUAL ARTS:
1) Based on the
Principles of Islamic Art, the syllabi shall expose the child to as many art
techniques as possible.
2) The techniques
shall be used to produce functional artifacts which will improve
the reflections upon the Blessings of Allah for mankind, as well as
beautification of the environs of classrooms, corridors and homes.
3) The syllabi contents shall enhance the presentation of harmonious beauties and
balance in life - rather than the perpetuation of the violent cultures we are faced
with today.
the reflections upon the Blessings of Allah for mankind, as well as
beautification of the environs of classrooms, corridors and homes.
3) The syllabi contents shall enhance the presentation of harmonious beauties and
balance in life - rather than the perpetuation of the violent cultures we are faced
with today.
4) The syllabi
shall include the study and exposure to cross cultural art, with the aim
of harmonising understanding between nations and tribes.
of harmonising understanding between nations and tribes.
5) Drama, poetry,
song, photography and filming should form part of art education.
6) The themes \
topics shall be chosen from seven naturally integrated activity areas
which lend itself to the Qur’aan (Nature, People, Languages, Trade, Calculations,
Construction, Micro- & Telescopic).
which lend itself to the Qur’aan (Nature, People, Languages, Trade, Calculations,
Construction, Micro- & Telescopic).
7) The syllabi
shall make provision for interclass group assessments of artwork for
the purpose of class selection of leadership in particular fields of art.
the purpose of class selection of leadership in particular fields of art.
11. SPECIAL
CONSIDERATIONS:
1) Primary pupils’
dexterity calls upon teachers to encourage miniature works for
ease and acceleration of completion of their practicals.
ease and acceleration of completion of their practicals.
2) Senior pupils’
adulthood calls upon the syllabi’s content to stimulate their
faculties and effectively prepare them for the varied challenges of life - giving
them the abilities to react to it Islamically.
faculties and effectively prepare them for the varied challenges of life - giving
them the abilities to react to it Islamically.
ASSESSMENT
Academic Goals refer to the assessment
requirements - an institution which sets their own
standards \ can choose to relate to western art values. This choice determines
the assessment requirements \ academic goals. The choice to follow
“Islamisation of Arts and Craft” or
“Islamic Art” also determines the assessment principles.
Islamic Art has
gained specific, unique and leading international standards. This allows
Islamic Art Curriculum the freedom to choose their own academic standards for
assessing art works.
Western Art
primarily presents itself via the subjective experience of the artist under the
“cone” of “freedom of expression”. This has left it primarily focused on
illusionary \ abstract \ body \ building \ still life \ scenery centred art
subjects mostly in 3D perspectives. To judge these works Europe developed broad
assessment criteria; Line, shape, colour, texture, tone, composition, illusion,
perspective, subject matter, size and format (these constitute “The Formal
Elements of Art \ Art tools for appraisals”).
Islamic Art with
its main sources the Qur’aan and the Hadeeth calls upon art to be assessed via
centrally Islamic criteria. Primarily, Islamic Art is judged on how it achieves
the desired influence on the artist and onlookers’ innerselves.
1. Does it enhance
the inner peace of the onlooker?
2. Does it captivate the onlooker in that he\she is never tired of looking at it because it tends to reveal something new everytime?
3. Are there elements of reflection, balance, harmony, unity, multiplicity? But is each element of multiplicity a complete whole? - that is, can it sensibly stand alone without the other elements of the composition?
4. Does it contain the elements which can be grouped as being under one of the following stages of the artist’s \ seeker’s journey through art - the stages of spiritual states, spiritual stations, transformatic separation and gathering?
5. Does the work contain symmetry, spacial connection, movement, opposites and harmonies, change and permanence, active and passive features, expansion and contraction, waves and encounters?
6. It must transmit overall calming \ soothing effects.
7. Colours must blend and no one colour should arrest the attention of the viewer at the expense of the holistic message of the reminder essence of divine beauty of Islamic Art.
8. The technique should reflect harmony with the environment in which it is placed and on which \ in which it appears.
9. Is there an overall balance in the work?
10. Are the materials biodegradable?
11. Are the techniques used of the highest quality?
2. Does it captivate the onlooker in that he\she is never tired of looking at it because it tends to reveal something new everytime?
3. Are there elements of reflection, balance, harmony, unity, multiplicity? But is each element of multiplicity a complete whole? - that is, can it sensibly stand alone without the other elements of the composition?
4. Does it contain the elements which can be grouped as being under one of the following stages of the artist’s \ seeker’s journey through art - the stages of spiritual states, spiritual stations, transformatic separation and gathering?
5. Does the work contain symmetry, spacial connection, movement, opposites and harmonies, change and permanence, active and passive features, expansion and contraction, waves and encounters?
6. It must transmit overall calming \ soothing effects.
7. Colours must blend and no one colour should arrest the attention of the viewer at the expense of the holistic message of the reminder essence of divine beauty of Islamic Art.
8. The technique should reflect harmony with the environment in which it is placed and on which \ in which it appears.
9. Is there an overall balance in the work?
10. Are the materials biodegradable?
11. Are the techniques used of the highest quality?
N.B. No specific
mention was made of technique. But the Text Choice includes the books on
techniques. It is accepted in Islamic Art that the technique must be of the
highest quality - in that Islamic Art works are statements of Da’wa for
generations to come. Islamic Art techniques taken to its real levels of
excellence calls upon the artist not only to know how to use the material but
also to know the constitution and qualities of the material. The artist must
understand his\her every tool, medium and material - for it must not have
destructive qualities. These principles must be mentioned in teaching and
striven towards but the real artist can only achieve excellence at most after
school years, when he\she can acquire his\her specific base for specialising.
Islamic Art in excellence requires natural ingredients and original thought.
Islamic Art under source guidance does not use perspective 3D in flat art, only
in architecture where it employs natural light to create shadows
GEOGRAPHY
POSITION STATEMENT
Geography is the
study of the relationship between the two components : Man the Khalifah and The
Environment (gift from Allah). This relationship has to conform to the dictates
of Allah. Through a study of this intricate relationship, man understands the
significance of his existence in any time-space perspective. Through the study
of the environment, man gains nearness to Allah. The study of Geographic
phenomena is to be furthered via the use of primary reference sources in the
Qur’aan and Ahadith as well as the scholarly works of other Muslims.
The main thrust
(ethos) of instruction and learning in Geography is to pivot around the power
of critical thinking, logical reasoning and opportunities for learning through
self-discovery. All learning opportunities are to become extensions of relevant
references to Qur’aan and Ahadith. This position statement recognises that man
as Khalifah is the custodian of Allah’s gift - the Earth. Educational
practitioners are to facilitate the Islamically-driven upward mobility of
pupils into responsible adulthood, life in general and preparation for the
Hereafter.
Educational
practitioners are to enable and facilitate practical, learner-centered pupil
development, based on the tenets of delivering tangible learner outcomes. It is
the forte’ of the educator to foster problem solving (skills - orientated)
approaches aimed at solving global Ummah issues. The qualities of Tawheed and
Taqwa are to be developed be constant references to the Attributes of Almighty
Allah.
The Geography
syllabus is chronologically sequenced into three streams, each with its own
scope and nature:
The Senior Primary Phase (Grade 4-7 / Stds
2-5)
The Junior Secondary Phase (Grade 8-9 / Stds 6-7)
The Senior Secondary Phase (Grade 10-12 / Stds 8-10)
In each of the
phases above, both ACADEMIC (theoretical) aspects and PRACTICALS (skills) are
emphasized. For specific psycho-motor reasons, practicals are known as Mapwork
from Grade 4-7, as General Geographic Techniques from Grade 8-9 and as Map
Skills from Grades 10-12. The weighting index for the Academic: Practical ratio
is assumed at 80% : 20%.
Crucial concepts
for a proper Islamised Geography syllabus are reiterated below:
1. That Man’s relationship with
Allah as Creator be the starting point.
2. That the relationship between Human beings (as Khalifah) and Land (a gift
from Allah’s Khazaanah) be emphasized to fester Unity.
3. That the Spatial-Time perspective extends beyond the realms of Duniyah into
the Aakhirah.
4. That Regional viewpoints (at micro, meso and macro levels) emphasize
problem-solving approaches. In this regard, an analysis of the cause and effect
of accepting and rejecting Risalah / Revelation (and the concomitant problem of
the latter) with regard to the Ummah be analysed so that pragmatic,
Shariah-entrenched solutions are mooted.
5. That aspects the Earth-Science component (water-cycle; thunderstorms etc.),
although explicable, relate ultimately to the Splendours of Allah. Recognition
of these scientifically-explicable processes are generated only via the Kudrat
of Allah, entrenches Tawheed and Taqwa.
6. That the first words of revelation, “Iqra!” be translated into tangible
preparation of the pupil for adulthood i.e. the Duniyah and also for the
Aakhirah through active outcomes-based education.
HOW LESSONS MAY BE
ISLAMISED
Sound Geography
education (tutelage) involves deliberate instruction and interactive
outcome-based learning. The didactic triangle comprising educator, learner and
subject matter revolve around the parameters of the proper use of Qur’aan,
Hadeeth and other literary works of Islamic scholars.
The Geography
educator must take cognisance of the following integral steps if lessons are to
be meaningful and deliberations brought to fruition.
The Pre-Interactive
Stage
The teacher has to
plan before he/she enters the classroom Lesson plans are to be user-friendly
and meaningful to the educator at the educational chalkface. Research into the
use of appropriate ayat of the Qur’aan and its Tafseer are to be appropriate to
the lesson proper.
The Inter-active
stage (delivery of lesson)
The classroom has
to be a “learning laboratory”. Due to the visual nature of Geography, concepts are
mainly thought vicariously. Field trips can complement only a few conceptual
areas. The major aspects of Human, Bio, Regional and Physical Geography must
pivot around the use of visual stimuli to enhance lessons.
The Qur’aan
contains a vast reservoir of geographic principles which covers all the
sub-disciplines in geography. Frequent use is encouraged. However, the use of
computer-aided software packages like “The Aalim” must be complemented with
consultation on a regular basis with Ulema who can be used resourcefully to
interpret Qur’aanic ayat.
The Holy Qur’aan,
the Sunnah of the beloved Nabi r and the incidents from the lives of the
Sahabah are beneficial resources to glean as educational resources which help
to prepare learners for the life here and in the hereafter.
The
Post-Interactive Phase
Consolidation and
evaluation of work covered in the classroom must be encouraged through research
work. This can include simple interviews with parents and grandparents, visits
to the library, well thought-out homework exercises and other meaningful
extension exercises which effectively place the learner at the centre of
deliberations.
This teaching
guideline vehemently entrenches the philosophy that schools should serve a
greater role to “future members of the adult Ummah” than just keep them
(children) off the street.
General Remarks
The proper use of
printed materials viz. Islamic studies textbooks, other publications,
periodicals, journals e.g. “National Geographic”, “Enviro-Teach” and Bulletins
of the relevant Education Department to be encouraged and to be used as
infrastructural support material in roneod form. These source materials are to
be used as infrastructural support material in roneod form. These source
material are to be used as foci for exploration and self-discovery avenues for
learners.
The use of the following resources
are suggested:
1. The actual environment as “learning laboratory”;
2. The school media resource centre;
3. The public library;
4. Lives of all Prophets;
5. Field trips.
ISLAMIC GOALS FOR
TEACHING GEOGRAPHY
THE SENIOR PRIMARY
PHASE (GRADE 4-7)
1. Through value-added instruction, the
pupil is led to a closer acquaintance with
* his own cultural community
* his own country and its diverse population
* other members of the Global Ummah and other peoples of the non-Muslims world
* the natural phenomena of the earth in so far as they can conceptually grasp
them in the age period 9-12 years (stage of Formal-Operational thought)
2. To enable pupils
to interpret visual media such as posters, charts, pictures, graphs, atlas and
the globe;
3. To develop in
the pupil the power to reason and make deductions based on Divine revelations
and on knowledge previously acquired from Risalah;
4. To enable the
pupils to take their proper places in the harmony required by Allah by adapting
themselves to the surroundings as Allah desires.
5. To develop in
pupils a concept of Ummah (brotherhood) in the sense of belonging to, have an
interest in and giving assistance to events which take place locally, nationally
and internationally in Muslim countries.
6. To stimulate an
active interest in the pupil about Muslims in other lands in order to stimulate
Unity.
7. To promote in
pupils the aesthetic value of appreciating Allah’s gifts (creation - fauna,
flora).
THE JUNIOR
SECONDARY PHASE (GRADE 7 - 9)
1. The emphasis on
and use of various models and view-points from Ahadith and Qur’aan in relation
to:
a) Allah - Environment - Man relationships;
b) The Spatial perspective - emphasis on the study of the Ummah (and problems)
from a Regional perspective.
2. A balance
between Physical and Human Geography in the context of Qur’aan and Hadeeth.
3. Integration of
Practical aspects with Theoretical aspects.
4. Ample
opportunities to emphasise, inter alia the following basic principles:
a) Components of the syllabus be viewed as
parts of a greater unit;
b) Spatial differentiation (Muslim and non-Muslim);
c) Cause and Effects (accepting/rejecting Risalah);
d) To create in pupils an awareness of Global problems (both natural and
socio-economic) facing the lands of the Ummah and to focus on solutions based
on primary texts viz. Qur’aan and Hadeeth in order to promote Ummah building.
e) To allow pupils the ability to appreciate Allah’s Splendour through His
Gifts of Creation (Land, Sea, Air);
f) Promote cognitive skills in the realms of analysis, synthesis,
comprehension, application and interpretation.
GENERAL ISLAMIC
AIMS
1. MAP SKILLS
Acquire the following skills:
measuring, charting, analyses, synthesis, observation, problem-solving.
2. PHYSICAL
GEOGRAPHY
To create nearness
to Allah and recognise/appreciate the attributes of Allah through a study of
the landscapes of the World and the Hereafter.
3. HUMAN GEOGRAPHY
To develop pupil’s problem-solving
abilities through a study of socio-economic-cultural features.
1. POSITION
STATEMENT FOR TEACHING MATHEMATICS
1. Mathematics has an important place in
the curriculum of Islamic Education because it is mentioned in numerous verses
of the Quran and it is essential for all sciences.
2. The performance
of some of the fundamental duties of Islam is impossible without scientific
knowledge, and in particular knowledge of Mathematics. Fasting, Pilgrimage and
numerous other religious ceremonies require careful and scientific
understanding of the lunar calendar. The five daily prayers need precision
regarding movement of sun. Muslim scientists have a strong incentive to fix the
times of the prayers in various parts of the World. The laws of Inheritance,
Zakat (poor relief) and Wakf (religious endowments) require considerable
knowledge of various sciences especially Mathematics. Thus the need to fulfil
the fundamental duties of the faith encourages the Muslim to study and explore
the various sciences. It has led to great work of research in the field of
Mathematics and has enabled Muslim Mathematicians to invent new techniques in
this field.
3. The Quran
encourages mankind to delve deeper into the world of numbers and space in order
to discover new methods, techniques and solutions to problems.
4. The fundamental
principles of JUSTICE (AL-MIZAN) for mathematicians was motivated by the Quran.
Mathematicians should aspire for accuracy for the sake of doing justice under
all circumstances.
5. Mathematics has
universal value in that it provides a broader insight into the patterns and
relationships in the natural and man made world. In this respect, Mathematics
provides a means of capturing the Law of Allah in operational terms. It is also
an essential element of communication in modern society. It has utilitarian
value, making it desirable for every human being to be sufficiently numerate to
cope with everyday Mathematics of numbers, measurements and space.
6. Mathematics has
the ability of leading thought processes from concrete, natural, physical world
to the world of abstraction and this facilitates the understanding of Tawhid.
7. The foundation
of many branches of mathematics had been laid by Muslims, and later
advancements in Mathematics have been established on these foundations.
8. The Islamic Syllabus for Mathematics is
almost identical to the core Syllabus used in South African Schools. The
syllabus does not contain material demonstratively against the spirit of Islam,
and therefore it has been retained so that its proven parts are not lost to
Muslims. In this way, the Ummah is not deprived of the beneficial appreciation
and utility of that knowledge. The Islamization of the syllabus should be done
through the teaching process by:
8.1 Infusing Islamic values, concepts and beliefs wherever relevant and
appropriate;
8.2 using Islamic terminology wherever feasible;
8.3 including problem solving in an Islamic context;
8.4 highlighting the contributions of Muslim Mathematicians; and
8.5 drawing analogies from the Islamic World view.
9. The arrangement
of the content of the syllabus and its sub-divisions is not necessarily an
indication of the sequence in which the work should be done. Whenever possible,
it is important that Mathematics should be integrated with the other subjects.
10. In all matters
pertaining to Islamic issues, the viewpoint and opinion of the Ulema-e-Haqq
must be adopted.
2. GOALS FOR TEACHING MATHEMATICS
The goals for
teaching mathematics have been formulated with the intention of inculcating
God-consciousness (Taqwa) in both the teacher and the learners, and also
fostering the general formative educational goals for learners’ self-esteem,
dignity and control over both themselves and their world. These goals should be
realised through the aims specified below and articulated as much through the
understanding of the content.
2.1 GENERAL AIMS
2.1.1 To develop a love for Allah and His
Beloved Prophet Muhammad (sollallahu 'alayhi wa sallam).
2.1.2 To produce God-conscious and righteous individuals who live their lives
according to the Shari’ah.
2.1.3 To strengthen faith in Allah as the fountain and the original source of
all knowledge.
2.1.4 To foster the belief of unity of creation as a manifestation of Tawhid.
2.1.5 To make pupils aware of man’s limitation in life.
2.1.6 To strengthen man’s faith in Allah as the source and origin of the entire
creation, including external nature and human existence.
2.1.7 To encourage learners to perform good deeds and forbid them from evil.
2.1.8 To encourage a harmonious learning environment where co-operation,
respect, tolerance and other social values are fostered.
2.1.9 To provide the learners with the necessary basic skills to obtain their
material well-being in accordance with the Divine and prophetic Injunctions.
2.1.10 To develop independent, confident and self-critical Muslims.
2.1.11 To develop critical and reflective reasoning ability.
2.1.12 To develop personal creativity and problem-solving capabilities.
2.1.13 To develop the ability to communicate.
2.1.14 To develop the ability to understand, interpret, read, speak and write
in mathematical language.
2.1.15 To develop the necessary understanding of Islamic values and skills for
sustainable individual and social development.
2.1.16 To develop the spiritual, cultural, moral and intellectual growth of
learners.
2.1.17 To foster a holistic development of the learners i.e. the disciplining
of the mind and the soul simultaneously.
2.1.18 To work towards the reconstruction and development of the Ummah and the
entire human race.
2.1.19 To develop equal opportunities and choice for the people in terms of the
command of Allah.
2.1.20 To create an awareness of responsibility for the protection of the
entire creation of Allah.
2.2 SPECIFIC AIMS
The goals for
mathematics that have already been formulated will be realized through the
following aims:-
2.2.1 To enable learners to gain
mathematical knowledge and proficiency.
2.2.2 To enable learners to apply mathematics to other subjects.
2.2.3 To develop number sense, the ability to compute using mental methods,
written methods and other electronic devices and to judge the reasonableness of
results (by estimation).
2.2.4 To develop insight into spatial relationships and measurements.
2.2.5 To enable learners to discover mathematical concepts and patterns by
experimentation, discovery and conjecture.
2.2.6 To develop the ability to reason logically, to generalise, organise, draw
analogies and prove.
2.2.7 To increase the ability to apply mathematics in daily life.
2.2.8 To enable learners (by individual or co-operative effort) to solve
routine and non-routine problems.
2.2.9 To develop an awareness and understanding of Islamic values and inculcate
these through the teaching process, strategies and classroom activities.
2.2.10 To develop a love for and inquiring attitude towards mathematics.
2.2.11 To develop an appreciation of the place of mathematics and its
widespread application in society.
2.2.12 To provide basic mathematical preparation for future study and careers.
2.2.13 To create an awareness of and an appreciation for the contribution of
Muslims and others to the development of mathematics.
2.2.14 To enable learners to recognize a real world situation as amenable to
mathematical representation, formulate an appropriate mathematical model,
select the mathematical solution and interpret the result back in the
real-world situation.
2.2.15 To enable learners to handle, in addition to arithmetic numbers,
algebraic symbols and geometric figures with confidence.
2.2.16 To enable learners to move from the concrete to the abstract, from sense
experience to the ideal and from the matter of factness to symbolism.
2.2.17 To enable learners to understand that the universe, which appears to be
concrete and matter of fact, is actually a sign of Allah - a symbol of reality.
2.2.18 To develop the capability in pursuing creative thinking in mathematics.
2.2.19 To develop resources of knowledge and understanding, and practical
techniques and skills needed for mathematics.
2.2.20 To help learners become responsible adults, with the ability to manage
their environment and contribute on an informed basis to decision-making.
2.2.21 To stimulate pleasure and excitement in mathematical creativity.
Position Statement for Teaching Science
As opposed to modern
western science, Islamic science is conceived from within the worldview of
Islam. As such its processes and methodologies incorporate the spirit of
Islamic values, norms and ethics. The purpose of life is expounded by central
Islamic doctrines such as Tawheed (oneness of Allah), Khilafa (vicegerency) and
Ibadah (worship), whilst the promotion of justice (adl) and serving the needs
of the Ummah without overstepping the Islamic ethical framework, form part of
the central objectives of Islamic science.
In the teaching and
learning of science, we inculcate in the learner a consciousness of Allah by
* incorporating
Islamic principles in our teaching methodology;
* imparting an
Islamic approach to life and to the subject of science itself;
* assisting the learner to understand the
‘signs’ of Allah in the
created world; and
* guiding the
learner with the vision, values and concepts of Islam.
The interpretation
and application of scientific knowledge is to serve the purpose of mankind and
must therefore be
* subservient to
societal goals;
* applied to
enhance the security and safety of the society;
* utilized to establish truth and justice;
and
* subject to
Islamic ethical and moral constraints to ensure morally good consequences.
In order to preserve and transmit the religious and intellectual legacy of Islam, it becomes necessary for the teacher to
* recognize the
omniscience of Allah and acknowledge the limitations of the human mind ; and
* adopt the Islamic
approach to teaching.
Finally, the teaching and learning of science must aim to assist the pupil to achieve both concepts of Istikhlaaf (vicegerency) and Taskhiya (subservience) so that he/she can play his/her essential role in controlling, developing and guiding human civilization.
Goals for Teaching Science
* To create an
awareness that Allah is the Sole Creator of all things; human beings, animals,
plants and all forms of matter.
* To instill in the
learner a consciousness of Allah in his/her behaviour at all times.
* To inspire
learners to grasp and appreciate the holistic view of Islam in spirit and
practice.
* To inspire
faithful compliance with the teachings of Islam in order to be at peace with
Allah and His creatures.
* To inspire
learners to impart the message of Islam to others (Da’wah).
* To guide learners to respect and appreciate the wonder, beauty, orderliness and unity of nature and the environment.
* To guide learners to respect and appreciate the wonder, beauty, orderliness and unity of nature and the environment.
* To appreciate the
Laws of Allah operating in the universe.
* To become aware
of the interaction between science, technology and the society and how this can
be used to serve the needs of mankind.
* To instil in the
learner the Islamic perspective on his/her relationship with the environment
and the need for conservation.
* To enable
learners to utilise, develop and conserve natural resources.
* To apply the
acquired knowledge and skills to everyday life.
* To stimulate in
the learner an eagerness to learn and an urge to explore and investigate
natural phenomena.
* To develop an
Islamic methodology so that learners may interact harmoniously with the
physical and spiritual environment.
* To impart to
pupils the Islamic vision and legacy so that s/he could attach Islamic values
to his/her perceptions.
* To acquire basic
scientific vocabulary, skills and techniques.
Aims for Teaching
Major Sections of the Syllabus
Earth Science
A study of the
earth and the many environments associated with it, should inspire learners to
reflect upon the beauty, orderliness and unity of creation. Learners will find
in the world that surrounds them innumerable manifestations of the divine power
of Allah. These manifestations reflect the divine attributes of Allah as The
Creator (Al-Khaliq) : The Originator (Al-Badi), The Governor (Al-Wali), The
Omnipotent (Al-Qahir), etc. An awareness of the unalterable laws of Allah operating
in the universe, should instil in the learner a thirst to acquire knowledge of
Allah and to draw closer to Him.
Biological Science
Learners must
understand and respect the relationships that exist between the components of
the biological environment. The concept ‘nature’ is better referred to as the
power or will of Allah. Through observing and understanding the interactions
within the biological environment, learners will become aware of Allah as :
* The Provider
(Al-Razzaq) as seen in His providence for all creatures; and
* The Fashioner
(Al-Musawwir) as seen in the diversity of His creation.
It is important for
learners to reflect upon the relationship between man and all other creatures.
Man has been endowed with the capacity to acquire knowledge, and the ability to
think and reflect. He thus enjoys a superior position over the countless
creatures which has been made subservient to his needs.
Physical Science
Learners must
develop an Islamic attitude and a deeper insight into the physical sciences.
Scientific knowledge and methods can be applied to everyday life to solve
problems and to understand the ‘signs’ of Allah. Emphasise the interaction
between science, technology and society. When science is used as a tool to
serve the purpose of the Ummah, it becomes a means for attaining the pleasure
of Allah.
Chemistry
The study of
chemistry will enable learners to derive benefit from the endowed properties of
substances present in the universe. Their belief in the unseen will be
reinforced, inspiring learners to greater consciousness (taqwa) and a
strengthened belief (iman). Make learners aware of the intellectual legacy of
Islam by mentioning the contributions of Muslim scientists such as Jabir Ibn
Haiyan, Al-Razi, Al-Majriti, Ibn Sina, etc. to the development of modern
chemistry
Oral/Written Communication
* to develop
critical thinking and the ability to plan, hypothesize and predict;
* to develop in the learner the ability to
use all his/her senses including listening, talking, etc.;
* to stimulate the
learner’s eagerness to learn, to ask and answer questions and to reflect on the
signs of his/her Creator;
* to make the
learner aware of his/her responsibility towards the Creator and creation;
* to become aware
of the role and implications of science in everyday life; and
* to communicate
effectively in order to contribute to the development of civilisation.
Practical Work
* to equip the
learners with the necessary knowledge and skills related to the responsible use
of scientific instruments, apparatus and materials for investigations.
* To develop in the
learner the following scientific skills :
problem solving,
sharing
clarifying
comparing
recording exploring
investigation
classifying
observing
predicting
designing reporting
resourcefulness
researching
handling apparatus
identifying
collaborating
recalling
measuring sorting
interpreting
organizing
analyzing,
synthesis
YOUTH LEADERSHIP ~
1. DEFINITION
Youth Leadership
(YL) involves the education, training and development of young people to play leadership
roles in their own situations and contexts as students and later as adults. YL
per se is not a subject in the traditional sense. It is rather a multi-faceted
programme that includes a variety of activities embracing inter alia
enrichment, environmental projects, community service, recreation and tarbiyah
as learning. Further YL cannot be seen as a stand-alone programme. It has to be
integrated with whole school policy as well as with other academic disciplines.
It therefore impacts on all persons involved with the school including the
community, governing body, headmaster, teachers, support staff, students and
parents.
2. RATIONALE FOR YOUTH LEADERSHIP
There are several
reasons why YL needs to be implemented as a foundational programme particularly
in Muslim schools. The following are pointers rather than in-depth analyses.
2.1 LEADERSHIP CRISIS
Since the
termination of the Khalifate, the Muslim world was without a central
institution established by the Khulafa Rashidun. This institution symbolised
the power and cohesive nature of the entire Muslim Ummah and gave effective
leadership to that Ummah. However, recent attempts at leadership at the global
level such as the Organisation of Islamic Conference (OIC) have yet to deliver.
At the local level,
Muslim leadership seems to be in the hands of learned Sheikhs or Imams who are
predominantly providing a form of leadership largely confined to spiritual and
personal matters, ignoring broader community, ideological and developmental
issues. Other local leaders are often secular minded with limited understanding
of the needs of the community. What seems to be lacking is a leadership that
has clear vision and direction for Muslims and Islam in all walks of life.
From an Islamic
perspective, it is inconceivable that Muslims should be leaderless when Allah
and his Rasool (SAW) have ordained the role of Khalifatullah on earth, amirship
even when there are three persons, or accountable shepherd over persons in
one’s care.
2.2 YOUTH CRISIS
It is common cause
that Muslim youth are in a crisis. Negative peer pressures, negative influences
and the power of the electronic media, the scourge of drugs, pornography,
liberal values and powerful anti-Islamic forces combine to produce youth who
are less confident about their Islam and heritage despite the influence of the
school, madrassah, and other institutions in the community. Youth, both boys
and girls, are frequenting shopping malls, raves and discos, and idling their
time in trivial pursuits rather than being involved in constructive and
worthwhile activities. This is not to ignore those few youth who are engaged in
healthy pursuits. The crisis is, however, more general and affects youth not
only in South Africa
2.3 ROLE OF MUSLIMS
Muslims as Khalifatullah
on earth need to play meaningful roles at every level of society. While youth
today would need to be more assertive and positively influence peers rather
than succumb to negative forces, youth tomorrow would need to participate and
contribute to the development of their own community and the broader community
in their countries. In South
Africa
To be able to
contribute and participate as Muslims, the youth need the concepts, skills,
knowledge, attitudes, and values that are underpinned by Islam so that their
influence may be felt as leaders in their particular situations.
2.4 EDUCATION CRISIS
One of the problems
facing our youth is the manner in which Islamic culture and ideals are
transmitted. Both secular and Islamic sciences tend to be content-focussed
where learning takes place by memorisation and regurgitation, ignoring
processes of development implicit in the learning-teaching activity. Further,
our education tends to focus on particular disciplines which promote the
intellectual or cognitive development of the learner, and ignores other domains
of development including the aesthetic, social, moral-ethical, physical, and
affective domains. Mainstream academic learning is governed by strict
certification criteria. Alternative activities-based programmes that engage
students in a wide variety of activities balanced across the various domains
are thus needed.
3. CURRICULUM MODEL
FOR YOUTH LEADERSHIP PROGRAMME
Every educational
programme is based on a theoretical model which informs the design of that
particular programme. The YL programme is based on the process curriculum
model.
3.1 THE PROCESS MODEL
The process model
arose as an alternative to and contrasts sharply with the traditional model.
The traditional model claims to be rooted in a scientific-empirical
‘value-neutral’ ideological position promoting ‘rule-following’ whereas the
process model is rooted in an explicit qualitative values-based ideological position
promoting higher order mental skills including understanding and critical
thinking.
The process model
carries with it strong notions of experiential and exposure learning, that is,
learning through a process of engaging and being initiated into ‘worthwhile
activities’. These activities are worthwhile in themselves rather than as a
means towards objectives, in that they can be justified intrinsically and they
illuminate other areas of life.
The pedagogy
employed by the process model to facilitate the process of teaching and
learning is also different. The teacher plays a central role as senior learner
in initiating students into worthwhile activities and acts as resource rather
than an expert. Emphasis is placed on the discovery-inquiry, dialogical, interactive,
and experiential approaches to learning rather than by information
transmission, teacher-talk, rote-learning, recall and regurgitation.
With regard to
assessment of students, the process model pursues understanding rather than
grades and aims to enskill and empower. In this context the teacher is a
critic, not a marker in order to help students improve their capacity to work
to standards and criteria by critical reaction to work done. The model’s
greatest weakness and also its greatest strength, is the teacher. Therefore,
enormous emphasis is placed on teacher development.
The process model
forms a workable theoretical framework to design the YL programme. The
foundations of the model seem to be consistent with Islamic goals of leadership
and empowerment rather than followership. For the YL programme, a shift has to
be made from traditional memorisation-regurgitation learning which is based on
the means-end behavioural model to a model where learning is viewed as a
process of holistic development.
4. DESIGN OF THE
YOUTH LEADERSHIP PROGRAMME
The term ‘design’
usually refers to the five elements of a programme. Broadly these are the idea,
aims, content, pedagogy and assessment. The design elements of YL are discussed
below.
4.1 IDEA
The idea of leadership
development comes directly from fundamental Islamic sources. The Prophet (SAW)
referred to everyone of us being a ‘shepherd’ or a ‘leader’ responsible and
accountable for our flock. He (SAW) also instructed that whenever there is a
group of persons, one of them should be the amir. The Qur’aan refers to human
beings as ‘Khalifatullah’ and Muslim jurists have even referred to followers of
Muhammad (SAW) as ‘Khalifatur Rasool’. Furthermore, because the Prophet (SAW)
himself was a leader in all situations and at the same time a follower (of
Allah), it therefore becomes incumbent on his followers in turn to emulate his
Sunnah. This amirate is one that is muttaqi, that is, being conscious of Allah
in all thoughts, feelings and actions and is reflected in the individual’s
knowledge, concepts, attitudes, values, behaviour and character in all
situations. It is therefore inconceivable for a Muslim not to have leaders.
Leaders are needed not only in mundane matters but also to advance the broader
civilisational goals of Islam as the Qur’aan says in Surah 3 verse 110:
You are the best
people evolved to lead humankind commanding the ma’ruf, forbidding the munkar
and believing in Allah.
From the foregoing,
YL is clearly rooted in Islam and is informed by its injunctions, ethos and
values and is premised on the notion that every youth has the potential to be a
muttaqi leader.
4.2 AIM
4.2 AIM
The broad aim of YL
is:
To develop muttaqi
situational/ contextual leadership among school children from kindergarten to
grade 12.
The term muttaqi implies that the learner
will learn, understand and implement Islamic rather than kufr ideas, concepts
and values in his/her thoughts, feelings and actions. Leadership implies that
the youth must be empowered with the necessary abilities, attitudes, values and
knowledge and that they must be developed holistically across all domains of
the educational process so that they may play meaningful leadership roles in
different situations and contexts and thereby serve Allah.
Following the broad
aim of the programme, the subsidiary aims of the programme are as follows:
- to cultivate and develop team spirit in
youth groups;
- to develop organisational, communication, thinking, decision making, problem
solving and other leadership skills and competencies;
- to inculcate a social and community consciousness;
- to develop artistic and other creative talents;
- to encourage participation in sports, martial arts, self-defence, and other
recreational activities and programmes;
- to inculcate a healthy self-image, self-concept, and the adoption and
internalisation of positive attitudes, behaviour, character and values;
- to forge a closer relationship between parent, child and family through
parental involvement;
- to encourage the appreciation and study of nature and natural phenomena,
thereby increasing their understanding of Allah;
- to provide the youth with wide comprehensive exposure to science, technology
and the world of work;
- to encourage cross-cultural encounters and contact;
- to engage in such activities that will provide optimum experience, exposure,
enrichment and empowerment in the process of holistic development.
The following are
examples of values and attributes that need to be built into the programme:
- self-discovery and self-knowledge;
- self-reliance and self-discipline;
- goal setting and time management;
- perseverance and determination;
- initiative, enthusiasm and creativity;
- development of purpose and constructive thinking;
- community involvement and social responsibility;
- development of personal values;
- a spirit of adventure and team work;
- physical and mental exercises;
- development of vocational, cultural and family life skills;
- international understanding and awareness;
- ukhuwa, Muslim unity;
- care for animals and the environment;
- defence of Muslims, injustice and fight against all forms of oppression;
- the promotion of compassion;
- patience, tact, determination, reliability, accountability and
responsibility;
- understanding - of themselves, of those in need and of those with whom they
will work;
- participation in decision-making at a level which has a real and perceptible
effect on peoples lives; and
- developing an understanding of the fact that personal integrity is the
essential basis of any social relationship or contribution to the community.
4.3 CONTENT
The content of YL
differs markedly from the content of traditional subjects. YL focuses on
structured, worthwhile activities to provide experience and exposure across the
holistic spectrum of domains (cognitive, aesthetic, spiritual, conative,
ethical, physical, affective, social). These activities include a wide variety
of indoor and outdoor activities in the categories of enrichment, leadership
and life skills, tazkiya/tarbiyah, arts and crafts, sports and recreation, and
service. The activities are connected to Islamic spirituality and designed to
promote concepts, ideas, values, attitudes, skills, knowledge, character and
behaviour. The activities would need to be age level appropriate, catering for
complexity and depth and developed on the basis of several criteria.
For example,
students may be initiated into an activity involving the study of birds in
flight. The justification and spiritual connection of this activity may be the
following verse from the Qur’aan (Al-Mulk 67:19) as it implores humankind to
study birds and inquire into the concept of flight:
Do they not observe the birds above them,
Spreading
their wings and folding them in?
None can
uphold them, except The Most Gracious:
Truly it is
He that watches over all things.
To engage in
activities involving this exemplar, the initiation could be through activities
from any one or more of the abovementioned categories to enrich the
experiences. The values embodied in this activity are: * observation, awareness
and admiration of the creation of Allah and its diversity; * observation and
study of birds as a learning imperative from the Qur’aan, reinforcing the
Qur’aan as a source of guidance not only to matters strictly spiritual but also
including knowledge of science, technology, ecology, geography, ethics, and
morality which are nonetheless spiritually linked; and * the glorification of
Allah as Creator of the universe, reaffirming Tawheed, iman and ibadah.
Exemplars from the Qur’aan, Sunnah and Shari’ah are therefore an integral part
of every worthwhile activity.
4.4 PEDAGOGY
A clear shift is
made from information transmission, ‘chalk and talk’ and teacher-centred modes
of teaching and learning. The pedagogy in YL is experiential learning or
learning by doing, implying a pedagogy including inquiry-discovery, independent
research and expression, and critical thinking. Students engage with various
activities designed in collaboration with them where the teacher takes the role
of facilitator/mediator rather than an expert and authority. S/he acts as a
guide/mentor in promoting underlying values and in encouraging leadership
roles.
In the example
quoted above about birds in flight, the materials to be used are as follows:
worksheets, pencils, felt pens and blank paper. Resource material such as
videos, slides, audio cassettes, nature magazines, selection of library books,
documents, articles, models and artefacts could also be made available to the
discussion groups to promote understanding of an issue or situation as it
unfolds in discussion. The activity is planned as an after-dawn activity on an
adventure camp and is organised as follows:
A group of 25
students (ages 10-14) are taken to a Nature Reserve for an overnight adventure
camp. They would awake before dawn to perform the fajr salat. Thereafter in
groups of 5, they would proceed to the bird hide and observe the variety and
activity of bird life for about 15 minutes, making notes and sketches of their
observations.
Next they would
proceed to a suitable area within the precincts of the reserve for further
engagement with the activity.
1. Each group is
asked to appoint a member as leader or alternatively, the mediator may choose a
leader from the group, asking the group to select a scribe to write down points
discussed by the group for presentation at a plenary session.
2. The groups are
asked to find exemplars in the Qur’aan and Hadeeth relating to birds/flight
from a selection of several photocopied exemplars.
3. Each group may
ask a volunteer to recite the relevant verse from the Qur’aan in Arabic.
Another may volunteer to read the verse in English.
4. Students are
then asked to study the worksheets, discuss them in groups and collectively
complete them. The worksheet guides discussion on adaptation, diversity of the
Creation of Allah, flight and balance, types of feathers and their various
functions, bone structure, various parts of the bird - created by Allah for
specific functions and how flight is applied in science and technology.
5. At a plenary session,
the mediator as chairperson, directs each group to send their representative to
present their findings. A general discussion may ensue.
6. Each student is
asked to do a drawing of his/her favourite bird, or one of the birds he/she
observed.
7. Other activities
that they may engage in includes: writing a short poem, composition, or song
around birds; designing and constructing a paper/plywood plane; writing a
letter to a friend describing the camp and event; students may be asked to make
an audio visual presentation with slides and cassettes or a video recording.
Students could also be shown a video on the flight and migratory patterns of
various birds. The opportunities for activities are limited only by the
imagination of the mediator.
It is possible to
use this exemplar in an activity involving aeronautics and physics because it
lends itself to examining an idea or application of an intellectual process to
a new setting as in the notion of transcendence. The learning imperative is
from the Qur’aan and therefore spiritually connected.
During his/her
engagement with students, the mediator imbibes values of tolerance, empathy and
has a sincere and caring attitude. By personal example, the mediator
purposefully promoted the ethos and aims of the programme, participating in the
salat and other group activities. The Prophet Muhammad (SAW) said: “The learner
and the learned are partners in Taqwa ...” (Quoted in Al-Ghazali 1987 : 19).
Teachers responsible for the implementation of YL need to be trained in the processes
involved.
The above activity
complies with the following pedagogical aims and standards: it involves the
student holistically; it allows for leadership opportunities; it is cross
curricular; it allows for active roles rather than passive roles; it encourages
research; it involves communicative competence; it allows question posing and
expression of views; it promotes spirituality; it allows for team work; the
mediator assumes the role of partner, resource, senior learner, facilitator and
mentor; it allows for creativity; and it allows for reflection on and
illumination of other areas of life.
4.5 ASSESSMENT
Unlike traditional
subjects in which assessment largely focuses on memorisation, regurgitation and
measurement approaches where students either pass or fail, the YL assessment is
largely subjective and qualitative. Students are assessed on participation in
an activity, qualities displayed and deeds done. Assessment would include
monitoring leadership qualities and roles played by the student, both inside
and outside school, using several techniques including self-assessment, peer
comments, parent feedback and observation. A data-base of student assessment
should be maintained for evaluating long term success of the YL.
INTRODUCTION
Subjects covered in
the Junior Primary Phase include English, Mathematics, Study of Enviroment,
Writing, Science, Health and Physical Education. Generally emphasis is placed
on the 3 R’s for a solid foundation. Islamic Studies and Arabic are also part
of the Junior Primary curriculum. Information with regard to these subjects
will be found in the respective documents.
POSITION STATEMENTS
FOR SUBJECTS TAUGHT IN THE JUNIOR PRIMARY PHASE:
GRADES 1 TO 3
ENGLISH
1. Through
language, children take control of their thinking and create their own world of
understanding. Language has a fundamental role to play in the process of
cognitive and affective development.
2. Language
learning is a complex process. It involves an interplay of oracy and literacy
skills, i.e. listening, speaking, reading and writing. Therefore an intergrated
and interactive approach must be used in language teaching. The cross-curricula
approach of the syllabus will further help in language development.
3. Communicative
language teaching and language taught in relation to context help in promoting
self-actualization, emotional stability, social sensitivity, respect and
tolerance of self and others. Personal development and inter-personal skills
are further reinforced.
4. Classroom
activities that are learned-centred provide an interactive and meaningful
approach to learning and personal development.
5. The teacher has
a vital role to play in this cognitive and affective development. He must be
aware of and respond to pupils’ individual needs, abilities and interests.
6. Language is
structured. The key to mastering a language is understanding its structure.
Therefore the pupils must be exposed to the structure of language.
7. Use of the
language according to the Sunnah of the Prophet (sollallahu 'alayhi wa sallam).
Language is an important tool. Like all tools it can be misused.
The teaching of English must involve an appreciation of th behaviour expected in writing, reading, speaking and listening. Pupils should know that bad language is not acceptable in Islam. They should be encouraged to tell the truth at all times, never to speak ill of people and to show respect to the person they are addressing or being addressed by. They should be taught about approriateness of language and the importance and merit of keeping quiet when this is required.
Language is an important tool. Like all tools it can be misused.
The teaching of English must involve an appreciation of th behaviour expected in writing, reading, speaking and listening. Pupils should know that bad language is not acceptable in Islam. They should be encouraged to tell the truth at all times, never to speak ill of people and to show respect to the person they are addressing or being addressed by. They should be taught about approriateness of language and the importance and merit of keeping quiet when this is required.
8. Language must be
taught as one of the signs of Allah. Man has been endowed with the faculty of
speech, being the highest of the creations of Allah.
9. It is the duty
of man to develop language skills in order to acquire knowledge and communicate
via language with the ummah.
10. The teaching
and learning of Arabic and local languages fosters pupil’s awareness of other
languages. This helps to create an awareness across language as well as about
specific languages.
MATHEMATICS
1. The faculty of
thinking is a gift from Allah. This thinking can be developed to a high degree
through the study of mathematics.
2. The pupil
studying mathematics must be an active mathematical thinker, using his personal
experience to understand the mathematical processes involved.
3. The teacher
therefore needs to work from the known to the unknown, from the concrete to the
abstract, using oral and writing skills to help the pupil integrate various
concepts into his learning.
4. The learning of
mathematical concepts help to determine via calculations exact times for
prayers, fasting, day, night, seasons, hajj, etc.
5. There is a
relation of patterns in nature to the patterns in mathemaics.
6. Mathematics
enables us to enhance our unsderstanding of science, technology and space and a
full appreciation of revelation.
7. Mathematics also
enables human beings to make logically correct judgements.
8. Mathematically
accurate calculations are in integral part of life and living.
9. Calculating the
direction of the Kaaba and calculating accurately the proportions and
percentages with regard to inheritance and zakaah are an essential part of
Islam.
10. The Qur’an
guides us to solve problems encountered in everyday life, teaches us to use
logical thinking and reasoning, and exhorts us to calculate, weigh and measure
with precision and accuracy.
HANDWRITING
Writing as a means of communication is a
gift from Allah.
With reference to the first revelation:
“Proclaim! And thy Lord
Is Most Bountiful
He Who taught
(The use of) the Pen
Taught man that
Which he knew not.”
(96:3-5)
Handwriting is
regarded as an important skill. Scribes were honoured with the task of writing
during the period of Quranic revelation.
“O ye who believe
When ye deal with each other
In transactions involing future
obligations
In a fixed period of time
Reduce them to writing.
(2:282)
STUDY OF ENVIRONMENT
Through the
itegrated approach, Environmental Study helps to promote the concept of Tawheed
- Oneness of Allah and the uniqueness of His creations.
The pupils learn to
appreciate the beauty, order and resources in the environment. They acknowledge
the wonderful creations of Allah, develop their Taqwa and show their gratitude
in the way the resources are used for the benefit of mankind. This is akin to
the remembrance of Allah.
Study of
Environment makes pupils aware of their mebership of the ummah and also of the
other more immediste communities. It emphasises the commitment to work
effectively with diverse people and to understand the differences and to
respond to cultural, social, political and religious issues in the light of the
Qur’an and Sunnah.
The pupils must
understand and appresiate the inter-relatedness of Allah’s creations as a plan
for survival. The concept of ISTIKHLAAF stresses man’s role as
representative of Allah on earth.
HEALTH EDUCATION AND PHYSICAL EDUCATION
A holistic approach
should be followed in teaching Health Education and Physical Education, keeping
in mind Shariah.
From the Islamic
perspective the individual has the resposibility to care for the health and
development of the body. The body has rights and the individual must fulfil
these rights.
An awareness and
development of spiritual cleanliness must be the eventual goals.
SCIENCE
Science starts from
a position of certainty, not of doubt. For a Muslim, Science is the careful
study of the signs of Allah. Ultimately it must lead to the affirmation of the
Divine reality.
Science curriculum should develop in the children an awareness that:
Science curriculum should develop in the children an awareness that:
1. the world is the creation of Allah
2. every creation of Allah, including human beings, has to play a role as
wished by Allah
3. nothing happens without His will
4. human beings have a special place in Allah’s creations because they have
been endowed with knowledge.
The following
concepts mentioned specifically in the Qur’an must be emphasised in teaching
science: observation, classification, comparison, experimentation, making
deductions and drawing conclusions.
COMPUTER LITERACY
The use of
educational technology is vital for the acquisition of knowledge and the
development of the pupil. Therefore, skills in the use of the computer must be
taught from grade one so that pupils become familiar with computers.
Computer literacy
skills help pupils in all subjects in the Junior Primary phase. The children
develop at their own pace as they become comfortable with the use of the
computer.
Readily available
is software for games and programmes for early childhood education in general
and Islamic topics in particular.
ISLAMIC GOALS IN THE JUNIOR PRIMARY PHASE
1. SPIRITUAL
To make the children Allah-conscious
2. MORAL
To develop character according to the example of Prophet Muhammad (sollallahu
'alayhi wa sallam)
3. SOCIAL
To develop skills for inter-personal relationships in order to attain EHSAAN
(goodness, thankfulness, gratitude) and foster self-respect.
4. PHYSICAL
To develop physically strong believers for they are better and more beloved to
Allah. To develop respect for your body - for it is a trust (AMANAH) from
Allah.
5. COGNITIVE
To create oportunities for a variety of learning experiences which will enable
the child to gain and understand knowledge.
To develop knowledge cognitively to please Allah.
To develop an awareness of and respect for the environment and appreciation for
the beauty of the environment.
6. AESTHETIC
To develop the concept of SELF in relation to personal growth, and to
appreciate the beauty of Allah’s creation.
::: INSET :::
DESIGNING INSET PROGRAMMES FOR
MUSLIM SCHOOLS
POSITION STATEMENT
The success of any Muslim School
Viewed against this
background, the rapidly growing number of Muslim
Schools in the world and South Africa
In order to
facilitate this process, an annually up-dated DATABANK should be established by
the Association of Muslim Schools (AMS) as soon as possible, details captured
in this DATABANK should include, inter alia, the number of pupils (learners),
the different courses being offered, etc.
With a view to the
achievement of the desired vision, mission and goals of the school, a
learner-educator ratio not exceeding 30:01 should be adhered to.
1. DETERMINING
POLICY FOR INSET PROGRAMMES
The POLICY
underpinning INSET Programmes for Muslim Schools must clearly outline the
following aspects:
1.1 RATIONALE
The precise reason
and purpose for INSET programmes for educators engaged at Muslim Schools should
be to re-train, re-educate and re-orientate all educators and managers of
Muslim Schools.
1.2 NATURE OF INSET
PROGRAMMES
At the very outset
it must be emphasised that every programme must be planned, developed and
presented within the framework of Islamic Shari’ah. Additionally, every attempt
must be made to Islamise the content of the programme/s.
1.3 DURATION OF
PROGRAMMES
Since most
programmes will be run either over weekends and/or school holidays, the
duration of the courses should not exceed 3-4 days. However, if shorter and
more intensive programmes are to be presented to meet specific and urgent
needs, selected educators may be withdrawn from their classes for a period not
exceeding 1 working day.
1.4 VENUES
In the first instance, Muslim Schools
should be encouraged to run their own school-based INSET programmes. If the
INSET programmes are regional or provincial, the venue needs to be:
- conducive for that particular INSET
programme;
- convenient for the attendees; and
- rotated.
1.5 BUDGETING
While part of the
cost shall be born by AMS, schools sending delegates to INSET programmes will
have to share the cost, depending on the number of delegates from each school.
In this regard, all Muslim Schools should be urged to build INSET programme
costs into their annual budgets. It is usual to budget +- 3% of the annual
salary bill for INSET programmes.
1.6 RELEASE OF
EDUCATORS
As the employer, the Board of
Governors/Shura Committee of each Muslim
School
1.7 PROFESSIONAL INSET PROGRAMME
DEVELOPMENT AND EVALUATION COMMITTEE (PIPDEC)
Under the auspices
of AMS (South Africa
- needs of pupils, educators, management
staff, the school as a whole and the community:
- appointment of suitable co-ordinators for the programme/s;
- professional expertise and relevant experience of co-ordinators;
- criteria for the evaluation of educators for effective implementation of
INSET guidelines; and
- effectiveness of the INSET programme/s.
2. DETERMINING
PROCEDURES FOR INSET PROGRAMMES
PIPDEC should apply the principle of Shura
when adopting procedures for the effective implementation of INSET programmes
for Muslim Schools. In the first instance, Muslim Schools should be advised to
build INSET programmes into their YEAR PLAN. The following suggestions are offered
for determining procedures for INSET programmes:
2.1 RATIONALE FOR
INSET
INSET Programmes
for Educators in Muslim Schools:
- update educator’s
understanding of Islamised syllabuses, effective approaches and techniques of
lesson presentation, expected and desired learner-outcomes and their need in
Muslim Schools as role models vide. The example of the Nabi r;
- inform educators that humans are rational
beings and that Allah created them (in fact all human beings) for a specific
purpose;
- must adopt a SYSTEMATIC
approach that includes planning, implementing, monitoring and assessing;
- emphasises the
need for educators to actively promote their own professional growth and
development;
- make educators
aware of the Islamic procedures used for their INSET programmes; and
- tap into and
utilise the “resources” of dynamic educators to assist other educators.
2.2 VARIETY OF
TECHNIQUES
Depending on the
needs established, it is highly recommended that a variety of techniques are
used.
-
INDIVIDUAL/VERTICAL APPROACHES should include inter-class visits, monitoring,
media/satellite, e-mail and other technology.
- HORIZONTAL/GROUP
APPROACHES includes peer coaching, demonstration lessons, use of selected
consultants and visiting scholars, seminars, educational institutes, workshops,
structured study circles and teacher-resource centres for Muslim educators.
- EDUCATORS’
FURTHER STUDIES in relevant directions.
2.3 DURATION OF
INSET PROGRAMMES
Under the auspices
of AMS, PIPDEC should arrange INSET programmes on an ongoing basis. Some useful
guidelines in this regard are:
- First week of
each academic year ...
1 day for general administrative topics;
and
4 days for orientating to Islamic philosophy.
- First day of
terms 2/3/4 ...
1 day for general
administrative issues.
- Monthly programmes ...
1 day per month for
specific subject-related topics.
- “Ad-hoc”
programmes ...
Related to specific
needs that may be identified from time to time.
2.4 OUT-OF SCHOOL
PIPDEC should be
entrusted with the task of co-ordinating/organising all PROVINCIAL, NATIONAL
and INTERNATIONAL programmes.
- REGIONAL
programmes may be organised by a cluster of local educators/managers within the
framework of the Shari’ah.
- Presenters of the
programmes may be identified by PIPDEC. However, other experienced Muslim
educational professionals who are fully informed of the Islamisation process
and who are committed to the process, could be invited to conduct INSET
sessions.
2.5 TARGET GROUPS
INSET programmes
may be specifically prepared for the following:
- Educators at Muslim schools;
- Other Muslim educators;
- Management staff of Muslim schools;
- Governing Bodies of Muslim Schools;
- Parents of learners in Muslim schools;
- Other interested Muslim parents;
- Local Ulema; and
- Other relevant opinion-makers in the Muslim community.
2.6 TRAINING THE
TRAINERS
- Each Muslim
school should identify and train a resource person who would co-ordinate the
INSET programmes.
- Each Muslim
school should identify potential trainers who would plan and conduct
appropriate professional staff development programmes.
3. SUGGESTED
CONTENT FOR INSET PROGRAMMES FOR ALL EDUCTORS
The following
aspects are suggested as INSET content suitable for all educators:
3.1 THE VISION OF
ISLAMIC EDUCATION
This topic includes
sub-topics such as:
- The history of Islamic Education:
- The vision and mission of Islamic Education; and
- The specific goals of Islamic Education.
3.2 THE LEARNER AND HIS/HER NEEDS AT VARIOUS STAGES
The objectives of
this topic will be to:
- draw a clear distinction between the
Islamic view and the “western view” of the stages of development of an
individual; and
- highlight the fundamental differences between the needs of Muslim learners
and those of other learners.
3.3 THE EDUCATOR AS
A ROLE MODEL:
This theme will:
- impress upon educators the importance of
serving as effective role models to their learners;
- focus on the pivotal role of the educator in the all-round development of the
learner;
- emphasise the need for educators in Muslim schools to improve their own
character; and
- highlight the nature and importance of sound character from an Islamic
perspective.
3.4 TEACHING
METHODS
- Every effort must
be made to remind educators about the role of the Holy Nabi r as THE perfect
educator.
- Educators should
be informed about the “success stories” of master educators, locally and
internationally.
3.5 OTHER THEMES/
ISSUES/ ASPECTS/ TOPICS/ INSET PROGRAMMES should also cover the following:
3.5.1 Islamic civilisation, culture and
legacy
3.5.2 The school’s Islamic ethos
3.5.3 The need for Muslim schools
3.5.4 The development of an Islamic personality for educators and learners in a
Muslim school
3.5.5 The Islamic role of an administrator/ manager
3.5.6 Islamic perspective on Educator-learner relationship
3.5.7 Instructional planning
3.5.8 Formulation of behavioural objectives
3.5.9 Lesson planning and preparation
3.5.10 Curriculum development
3.5.11 The relationship between teaching and learning
3.5.12 Effective teaching methods
3.5.13 Parental involvement in the learning process
3.5.14 Parental involvement in school activities
3.5.15 Instructional evaluation
3.5.16 An Islamic perspective on classroom management
3.5.17 Motivational strategies:
- for the educator;
- for the learner; and
- for the parent/ guardian
3.5.18 Acts, government notices and regulations - pertaining to education.
4. SUGGESTED
CONTENT FOR SUBJECT-SPECIFIC INSET PROGRAMMES
The main objective
of these topics should be to Islamise the content of the various subjects.
Additionally, these topics should aim to re-orientate the educators and
learners to the subjects being offered at Muslim schools.
4.1 SOME EXAMPLES
OF SUCH TOPICS, (APPLICABLE TO ALL SUBJECTS), ARE:
4.1.1 WAYS TO ISLAMISE LESSONS WITHOUT
UNDERMINING THE IDENTITY OF THE SUBJECT
4.1.2 CONTRIBUTION
OF THE LESSON TO THE ISLAMIC ETHOS OF THE SCHOOL
4.1.3 HOW TO USE
ISLAMIC PRINCIPLES TO EVALUATE/ VERIFY CONCEPTS OF THE SUBJECT
4.1.4 CONTRIBUTION
OF THE SUBJECT TO THE LEARNERS’ SPIRITUAL DEVELOPMENT AS PRACTISING MUSLIMS
4.1.5 HOW TO OBTAIN AND USE
SUBJECT-SPECIFIC RESOURCE MATERIAL
- Every Muslim School should develop a well stocked resource centre;
- Researched resource material for learners and educators needs to be
appropriately written and properly documented;
- Notes of successful lessons should be documented so that others may have
access to them;
- Relevant resource material needs to be accessed from national and
international centres and stored for future reference;
- All Muslim schools should be informed about resource centres, their services
and procedures; and
- All material in the resource centre should be evaluated on a regular basis
for relevance.
4.1.6 HOW A PARTICULAR SUBJECT CONTRIBUTES
TO THE GOALS OF ISLAMIC EDUCATION
4.1.7 ADDITIONAL
SUBJECT FOR STUDY IN MUSLIM SCHOOLS
- The contributions
of MUSLIM SCHOLARS AND THINKERS should be made a compulsory for learners in
Muslim Schools;
- A group of renowned Muslim Educationists
should be commissioned to compile material and guidelines for this subject; and
- Such a text could
also become a basic reference book at College(s) of Education for Muslim
educators.
4.1.8 WORKSHOPS ON
ISLAMISATION OF KNOWLEDGE
Such INSET
programmes should be conducted on an ongoing basis by practising educators in
Muslim schools.
4.1.9 ANNUAL AWARD
AND RECOGNITION DAY
Practising
educators should be invited on this special day to present papers on, inter
alia,:
- new concepts of Islamisation;
- the practical application of Islamisation on their subjects(s): and
- the impact of Islamised syllabuses on their classroom interaction and on the learners.
- new concepts of Islamisation;
- the practical application of Islamisation on their subjects(s): and
- the impact of Islamised syllabuses on their classroom interaction and on the learners.
4.2 SOME EXAMPLES
OF SUCH TOPICS, (APPLICABLE TO SPECIFIC SUBJECTS), ARE:
4.2.1 ARABIC
- The communicative approach to the
teaching of Arabic as a spoken language
- The principles of foreign language teaching (FLT) with special reference to
Arabic
- The availability and effective use of resource materials in the teaching of
Arabic as a spoken language
- Principles of prose and poetry teaching as part of a foreign language
syllabus
- Continuous evaluation of the “oral component”
- Methods of evaluation of the “written component”
- Preparation of meaningful and effective teaching materials
- The use of Qur’anic and Hadeeth vocabulary as support material for the
different phases
4.2.2 BIOLOGY
- Teaching of Biological concepts
integrated with parallel Islamic concepts
- An exploration of Qur’anic and Ahadeeth references to Biology/ science
- Contributions of Muslim scientists to Science in general and the Islamisation
of the sciences in particular
- Development of basic research skills for:
* teachers of Biology in Muslim Schools; and
* pupils studying Biology in Muslim Schools
- Utilising Islamic
approaches in the teaching of Biology in Muslim Schools
- The compilation of Islamic Scientific reference and textbooks for the purpose of directed reading and guidance
- The compilation of Islamic Scientific reference and textbooks for the purpose of directed reading and guidance
4.2.3 COMMERCIAL
SUBJECTS (ACCOUNTING & BUSINESS ECONOMICS)
- The need to
review and use computer based programmes such as “THE AALIM” and “THE ISLAMIC
SCHOLAR” in the teaching of commercial subjects
- The need to involve the Ulema in assisting teachers of Commercial Subjects in Muslim Schools
- Incorporation of relevant Islamic concepts in order to give teachers and pupils the correct Islamic perspective on the different issues/topics being studied
- The compilation of relevant Qur’anic, Ahadeeth and other Islamic references for use in Muslim Schools
- The need to involve the Ulema in assisting teachers of Commercial Subjects in Muslim Schools
- Incorporation of relevant Islamic concepts in order to give teachers and pupils the correct Islamic perspective on the different issues/topics being studied
- The compilation of relevant Qur’anic, Ahadeeth and other Islamic references for use in Muslim Schools
4.2.4 ENGLISH
- Promoting reading in Muslim schools
- The propagation of Islamic values and attitudes as reflected in the
personality of Nabi r, the Prophets u, the As-haba y, the Ta-biyeen and their
followers:
through the teaching of English
- The role of the Great Women in Islam
- Induction programmes for all teachers of English in Muslim schools
- Methodology of Language Teaching as evidenced from the Qur’an and the
teachings of Nabi r
- The teacher of English as a role model for his pupils
- Team teaching in English : including the Ulema
- The need for teachers of English in Muslim schools to be competent in the
Arabic language
4.2.5 HISTORY
- An integrated approach to the teaching of
History
- Thematic approach to the teaching of History
- Effective yearly planning for successful History teaching
- “Mini-Course” on Islamic History and Civilisation for all teachers of History
in Muslim schools. This could be run as a correspondence course.
4.2.6 JUNIOR
PRIMARY / FOUNDATIONAL PHASE
- Compilation of stories on
“child-community-relationship”
- The development of basic Islamic vocabulary related to the inculcation of
sound manners and attitudes as reflected in the life of Nabi (sollalahu 'alayhi
wa sallam)
- Effective story telling techniques for children for successful Ahadeeth
teaching
- Development of Islamic songs in the language/s of the child
- Development of suitable Islamic reading scheme/s for use in Muslim schools
- Computer literacy training programmes to assist JP teachers in handling
computer generated activities for their pupils
- Preparing JP teachers for effective moral training of their pupils
- How to review and select suitable literature for JP education. This programme
must include teachers and parents.
- Selection and/or preparation of books with an Islamic perspective on problem
solving and thinking skills
- New approaches to the teaching of Maths in the JP phase:
* Need for teachers of JP classes to be
will versed with new maths-literature; and
* Need to promote logical thinking skills through the teaching of Maths
* Teaching of Qur’anic concepts with special emphasis on the description of
Jannah
* An Islamic perspective of effective “group discussion techniques” for
teachers of JP classes in Muslim schools in order to promote critical thinking
skills
4.2.7 MATHEMATICS
- Effective procedures for the assessment
of pupil performance
- Introduction to the Islamisation of the Maths syllabus for all grades with
specific reference to the creations of Allah and Tawheed
- Preparation of effective lesson plans
- Correct mathematical language and the use of appropriate words : programme to
include Ulema
- The use of Qur’anic ayaat and Ahadeeth in the teaching of Mathematics
- Teaching of Maths across the curriculum
- Appraisal/ evaluation of teachers of maths in Muslim schools.
5. TECHNIQUES AND
WAYS OF CONDUCTING INSET PROGRAMMES
The main thrust of
INSET programmes is to:
- enable the
qualified teachers in Muslim schools to get abreast of current trends in the
area of their specialisation and other advances in the profession as a whole;
- enable the unqualified and/or the underqualified teachers to upgrade their qualifications; and
- enable ALL teachers in Muslim schools to come to terms with the Islamic ethos that ought to prevail in Muslim schools.
- enable the unqualified and/or the underqualified teachers to upgrade their qualifications; and
- enable ALL teachers in Muslim schools to come to terms with the Islamic ethos that ought to prevail in Muslim schools.
In order to achieve
the desired objectives, INSET could be conducted either:
- internally by a school targeting its own
teachers;
- regionally by a committee of teachers/principals in a specific area of
specialisation;
- provincially by AMS; or
- nationally by AMS.
5.1 USING THE
STRUCTURES AT SCHOOL TO PLAN, PREPARE AND PRESENT INSET PROGRAMMES
5.1.1 VERTICAL
STRUCTURE
In this structure,
the school’s management team plans, prepares and presents the INSET programme
using one or more of the following techniques:
* Focussed INSET
(support and guidance) via:
- class visits
- appraisal of pupils’ written work
- appraisal of the teachers’ planning and preparation of lessons
- appraisal of the teachers’ testing and evaluation programme
- appraisal of the teachers’ involvement in his/her allocated extra- and
co-curricular programme
* Clinical INSET
(support and guidance) via:
- pre-observation discussion/s with the
individual teacher/s concerned
- the observation of the specific aspect of the work
- post-observation discussion/s with the concerned teacher/s
* Workshop driven
INSET (support and guidance) via:
- well defined objectives
- maximum individual and group participation
- clear guidelines for implementation, feedback and evaluation
NB: LECTURES,
TALKSHOPS AND SEMINARS DO HAVE AN EDUCATIONAL PLACE IN THE INSET PROGRAMMES;
BUT IN EFFECT WE HAVE LONG SUFFERED FROM AN OVERDOSE OF RHETORIC.
5.1.2 HORIZONTAL
STRUCTURE
For the purpose of
INSET (guidance and support), this structure utilises a structured peer group
approach through one or more of the following techniques:
* Inter-class visits via:
- pre-arranged peer
group observation of lessons
Through peer-group
lesson observation, teachers actually see how a technique or skill is utilised
in a real classroom situation.
* Micro-teaching
via:
- peer observation
of a small segment of the lesson
The micro-teaching
technique involves only a short time duration, a limited amount of subject
matter and a small class group. Immediately after observing the lesson (if
possible the lesson could be video-recorded), the teacher and his peer engage
in a healthy critique of the lesson.
They focus mainly
on skills of presentation. If necessary, the lesson is re-planned, re-taught,
re-observed and re-critiqued.
* “Buddy-teacher”
or “mentor -teacher” via:
- a competent or
senior teacher befriending and guiding a less experienced or young teacher
* Corporate
planning and preparation via:
- two or more
teachers grouping together to plan and prepare lessons
This technique can
be very rewarding in that vital, meaningful and sometimes scarce and expensive
teaching material and resources are shared and complemented.
5.2.3 INDIVIDUAL
STRUCTURE
In Muslim schools,
this structure ought to be applied by all teachers all the time. Providing
INSET (support and guidance) through this structure requires the school
management of Muslim schools to conscientise their teachers to embark on
serious introspection through one of the following techniques:
* Self-evaluation
via:
- an informed
soul-searching exercise form an Islamic perspective
By being
introspective, a teacher in a Muslim school will be guided towards becoming
more accountable to Allah and to those whom he serves. Such a teacher will
therefore become more participative in the INSET programme to effect a
meaningful growth and development of the self.
* Directed reading
via:
- an honest
acknowledgement by the teacher of the unknown and “blind” areas.
Resulting from this
acknowledgement, the teacher will be motivated to aid the INSET programme by
reading selected reference material in order to get to know and see what was
unknown to him. However, it is imperative for management (or some other responsible
person) to collect the relevant reference and direct the teacher towards it.
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