Abstract
Parental expectations and understanding of what constitutes Islamic schooling are often diverse. Consequently, the ‘Islamic’ in schools tends to concentrate on compliance with expressions of the accepted norms of Islam as practised in the migrants’ original cultural context rather than an ‘Islamic’ founded in the principles of Islamic education. Currently, there is no pedagogical framework for teacher discourse and practice in Islamic schools that is consistent with the Australian Islamic context. It is proposed that the formulation of a pedagogical framework that is responsive to contemporary educational research embedded in a prophetic pedagogy could enable consistent teacher quality in Islamic schools thereby enabling the achievement of the ‘Islamic’ and enhanced student outcomes.
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Notes
- 1.
Wise, A. & Ali, J. (2008) Muslim Australians and Local Government. Final Research Report for the Centre for Research and Social Inclusion 22 April 2008. Retrieved 17 June 2009, from http://www.immi.gov.au/media/publications/multicultural/grassroots/, 14.
- 2.
Wise and Ali. Muslim Australians and Local Governments, 11.
- 3.
Wise and Ali. Muslim Australians and Local Governments, 14.
- 4.
Wise and Ali. Muslim Australians and Local Governments, 14–15.
- 5.
Gross, Z. & Rutland, S.D. (2014) Intergenerational Challenges in Australian Jewish School Education. Religious Education 109(2), 143–161.
- 6.
Tsounis, M.P. (1975) Greek Ethnic Schools in Australia. The International Migration Review 9(3), 345–359.
- 7.
Clyne Donohoue, I. (2000) The Struggle of Muslims to Educate Their Children in Australia. PhD Thesis, University of Melbourne. Retrieved 18 May 2009, from University of Melbourne Library.
- 8.
Merry, M.S. & Driessen, G. (2005) Islamic Schools in Three Countries: Policy and Procedure. Comparative Education 41(4), 411–432 and Parker-Jenkins, Marie. (2002) Equal Access to State Funding: The Case of Muslim Schools in Britain. Race Ethnicity and Education 5(3), 273–289.
- 9.
Culture in this article is understood as defined by the Cambridge online dictionary, accessed 29 September 2016: the way of life, especially the general customs and beliefs, of a particular group of people at a particular time.
- 10.
Abd-Allah, U.F. (2006) Islam and the Cultural Imperative. Cross Currents 56(3), 357–375.
- 11.
Murad, Abdul Hakim (aka Timothy Winter) (1997). British and Muslim? Retrieved 25 May 2008, from http://www.masud.co.uk/ISLAM/ahm/british.htm, 6.
- 12.
Limits or boundaries set by the Shari’ah: The knowledge of the practical religious laws (divine) as derived from their detailed sources.
- 13.
Abu Rayya, M.H., Walker, R., White, F.A. & Abu Rayya, H.M. (2016) Cultural Identification and Religious Identification Contribute Differentially to the Adaption of Australian Adolescent Muslims. International Journal of Intercultural Relations 54, 21–33.
- 14.
Watson, K. & Chen, X. (2008). Preserving Cultural Heritage: An Australian Islamic Perspective. Pacific Asian Education 20(1), 33–46.
- 15.
Pedagogy can be conceived as encompassing the underlying philosophy and worldview of education, informing the creative and intuitive use of strategies and techniques by the teacher to facilitate the students’ knowing, understanding, thinking and being.
- 16.
Boyle, H.N. (2002, March 6–9) The Growth of Qur’anic Schooling and the Marginalization of Islamic Pedagogy. Paper presented at the Annual meeting of the Comparative and International Education Society. Retrieved 27 April 2007, from Proquest database.
- 17.
Sabki, A.A. & Hardaker, G. (2013) The Madrasah Concept of Islamic Pedagogy. Educational Review 65(3), 342–356.
- 18.
Clyne Donohoue, I. (2000) The Struggle of Muslims to Educate Their Children in Australia. PhD Theses University of Melbourne. Retrieved 18 May 2009, from University of Melbourne Library.
- 19.
Clyne, The Struggle of Muslims to Educate Their Children in Australia, 199–200.
- 20.
Sanjakdar, F. (2011) Living Islam in the West, Counterpoints: Living West, Facing East: The (De)Construction of Muslim Youth Sexual Identities 364, 22–46.
- 21.
Guerriero, S. (2014) Teacher’s Pedagogical Knowledge and the Teaching Profession: Background Report and Project Objectives, OECD Better Policies for Better Lives.
- 22.
Zammit, K., Sinclair, C., Cole, B., Singh, M., Costley, D., Brown a’Court, L. & Rushton, K. (2007) Teaching and Leading for Australian Schools—A Review and Synthesis of Research-Based Knowledge University of Western Sydney.
- 23.
It is important to note that no aspect of a Muslim’s life is untouched by religion (Halstead 2004), not in the overt prescription of every detail of human activity by Shari’ah, but to the extent that the value of any act completed or not depends on the intention. This is based on the Prophetic saying: ‘Indeed actions are based on intentions, and each person receives according to their intent’ (An-Nawawi Hadith 1:9). The source of guidelines for this knowledge and action is the Qur’an (2:2, 6:155, 32:3).
- 24.
A narration about an action or saying of the Prophet. It also refers to the whole body of these narrations and the life of the Prophet Muhammad (may peace and blessing be upon him) as a model for humanity. Aisha (may Allah be pleased with her) (The Prophet’s wife) was asked about the character of the Prophet, to which she replied, ‘have you not read the Qur’an’? I said, ‘yes’ she then said, ‘His character was the Qur’an (the embodiment of the Qur’an)’, (Kandhalawi 1999 Hadith No. 2406) ‘in the messenger of God you have an excellent model’ (Qur’an 33:21), ‘for this we have sent a messenger to you from amongst you reciting to you Our signs, purifying you, teaching you the Book and wisdom and teaching you what you previously did not know’ (Qur’an 2:151).
- 25.
An Islamic worldview is characterised by an authenticity and a finality that points to what is ultimate, and it projects a view of reality and truth that encompasses existence and life altogether in total perspective whose fundamental elements are permanently established (that is, constructed around Islamic beliefs about creation, existence, purpose and destiny) (Al-Attas 2005).
- 26.
Although the extent to which the term ‘Islamic’ applies to the public education systems of these countries today is questionable, the terminology at least has some basis in Islam.
- 27.
The root verb ‘alima encompasses a sense of knowledge, as does another trilateral verbal root, ‘arifa. However, an examination of the derivative shows a divergence in meaning: for ‘alima, there is ‘allama to teach, t’allama to learn, a’lama to let know and ist’alama to inquire, and for ‘arifa; ‘arrafa to inform, to introduce, ta’arrafa to become acquainted with, to explore, to uncover, ta’aarafa to come to know, i’tarafa to confess, to acknowledge and hence ‘ilm, a noun derived from ‘alima, is generally knowledge about something or someone, whereas ‘irfaan and ma’rifah verbal nouns derived from ‘arifa, imply a more intimate knowledge of someone or thing.
- 28.
An-Nawawi, Imam (2003) Riyadhus Salihiin Cairo: Daarul hadith. 1000:303.
- 29.
Al-Attas, S.M. (1980) The Concept of Education in Islam. Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM), 22.
- 30.
This is supported by statements of the Prophet Muhammad (may peace and blessing be upon him), for example, ‘My Lord disciplined me in the best manner’ (Hadith cited by Alwan 2005:592), ‘That a man raises up his child on good manners is better for him than giving a measure of grain in charity’ (Hadith cited by Alwan 2005:619), ‘A father has never given his child anything better than bringing him up on good manners’ (Hadith cited by Alwan 2005:619).
- 31.
Boyle, H.N. (2004) Qur’anic Schools: Agents of Preservation and Change. New York: Routledge Farmer, 15.
- 32.
Boyle, Quranic Schools, 15.
- 33.
Memon, N. (2007) The Prophetic Standard, Paper presented at ISNA Education Forum 2007, Rosemont Illinois. Retrieved 2 May 2009, from http://www.isna.net/programs/pages/previous-education-forum-papers.aspx, 3.
- 34.
Famous Hadith narrated by Muslim from Umar ibnul Khattab (may Allah be pleased with him): While we were sitting one day with the Messenger of God (SAW) a man appeared who had very black hair, wore extremely white clothes. No traces of a travelling were visible on him but none of us knew him. He sat on his knees with hands on his thighs and his knees touching the knees of the Prophet (SAW). He said, O Muhammad (SAW), inform me about Islam. The Messenger of God said, to bear witness that there is no god except God and that Muhammad is the Messenger of God, to establish salah (the five daily prayers), to give zakat (the compulsory charity for those fulfilling the conditions to pay), to fast the month of Ramadan, to make hajj (pilgrimage) to the house if you are able to undergo the journey. He said you have told the truth. We were surprised at him asking and then confirming the answer. Inform me about Iman (faith). He said, to believe in God, His angels, His books, His messengers, the last day and in fate its good and its evil. He said you have told the truth. He said inform me about Ihsan (see note 36). He said, to worship God as if you see Him, for though you cannot see Him yet He sees you. He said inform me about the Hour. He said, the one questioned knows no more that the questioner. So inform me about its signs. He said; that a slave girl will give birth to her mistress, that you will see the barefooted, naked, destitute sheep herders vying one with another in raising lofty buildings. He then left. I waited a while and then he said, O Umar, do you know who was the questioner? I said, God and His Messenger know best. He said that was Jibril who came to teach you your religion.
- 35.
The word Ihsan is derived from the verbal root hasuna encompassing a meaning of being beautiful and good. The verb ahsana from which Ihsan is derived encompasses the root meaning of doing or causing good.
- 36.
Memon, The Prophetic Standard, 6–7.
- 37.
The word ma’rifah is used in this chapter, rather than gnosis, as it better encompasses all the nuances of the Islamic concept.
- 38.
Adab is right action that springs from self-discipline founded upon knowledge whose source is wisdom (Al-Attas 2001:16).
- 39.
Memon, The Prophetic Standard, 7.
- 40.
Memon, The Prophetic Standard, 7.
- 41.
Memon, The Prophetic Standard.
- 42.
Memon, The Prophetic Standard, 12–13.
- 43.
Originally proposed by Abdul Hakim Murad (Memon 2007: 12).
- 44.
Memon, N. & Ahmed, Q. (2006) The Pedagogical Divide: Toward an Islamic Pedagogy. Paper presented at ISNA Education Forum 2006 Rosemont Illinois. Retrieved 2 May 2009, from http://www.isna.net/programs/pages/previous-education-forum-papers.aspx, 2.
- 45.
Memon, The Prophetic Standard.
- 46.
Abu Ghuddah, A. (1996) Al-Rasool Al-Muallim. Beirut: Maktabatul Matbuaat Al Islamiyyah.
- 47.
Urquhart, C. (2001) An Encounter with Grounded Theory: Tackling the Practical and Philosophical Issues in E. Trauth (ed.), Qualitative Research in Information Systems: Ideas and Trends (pp. 104–140). London: Idea Group Publishing, 107.
- 48.
Ryan, G.W. & Bernard, H.R. (2000) Data Management and Analysis Methods. In N.K. Denzin & Y.S. Lincoln (Eds.), Handbook of Qualitative Research (2nd Edition, pp. 769–802) Thousand Oaks: Sage Publications Inc., 782–83.
- 49.
These include but are not limited to:
-
1.
Sahih al Bukhari collected by Imam Bukhari (d. 870)
-
2.
Sahih Muslim collected by Muslim b. al-Hajjaj (d. 875)
-
3.
Sunan Nasa’i collected by an-Nasa’i (d. 915)
-
4.
Sunan Abu Dawood collected by Abu Dawood (d. 888)
-
5.
Jami at-Tirmidhi collected by al-Tirmidhi (d. 892)
-
6.
Sunan ibn Majah collected by Ibn Majah (d. 887)
-
1.
- 50.
Ali, S.B. (2003) Scholars of Hadith. Skokie: IQRA’ International Educational Foundation, 37.
- 51.
Kamali, M.H. (2005) A Textbook of Hadith Studies. Markfield: The Islamic Foundation, 42.
- 52.
Ali, Scholars of Haddith, 104.
- 53.
A large area in modern-day Saudi Arabia around Riyadh.
- 54.
Sabki, A.A. & Hardaker, G. (2013) The Madrasah Concept of Islamic Pedagogy. Educational Review 65(3), 342–356.
- 55.
Boyle, H.N. (2004) Qur’anic Schools: Agents of Preservation and Change. New York: Routledge Farmer.
- 56.
The Arabic word Sunnah lexically means ‘road’ or ‘practice’. In the language of the Prophet and the Companions it denotes the whole lawful practices followed in the Religion (dîn).
In its technical sense sunnah has three meanings. In Hadith terminology it denotes any saying, action, approval or attribute, whether physical or moral, ascribed to the Prophet.
In the terminology of usul al-fiqh or principles of jurisprudence, sunnah denotes a saying, action or approval related from the Prophet or issuing from him other than the Qur’an.
In the terminology of fiqh or jurisprudence, sunnah denotes whatever is firmly established as called for in the Religion on the basis of a legal proof but without being obligatory.
- 57.
This framework was developed from the Queensland School Reform Longitudinal Study (QSRLS) which is one of largest classroom-based research projects ever undertaken in Australia. The study was commissioned by Education Queensland, and commenced in 1997 with the submission of the final report in 2001. The QSRLS observational data led to the four dimensions of the productive pedagogies framework, which has been taken up widely in Australia and internationally as both a research tool and a metalanguage for critical teacher reflection (Mills et al. 2009). Productive pedagogies was adopted by Education Queensland in 2001.
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Abdullah, M. (2018). A Pedagogical Framework for Teacher Discourse and Practice in Islamic Schools. In: Abdalla, M., Chown, D., Abdullah, M. (eds) Islamic Schooling in the West. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-73612-9_10
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