Education and islam


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Education and Islam: Communication tools, Work shop for the spiritual community animators, English Montreal School Board,
June, 2010
Based on Tariq Ramadan

Published in: Education
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Education and islam

  1. 1. English Montreal School Board, Work shop for the spiritual community animators June, 2010 May Abou Zahra May Abou Zahra, 2010
  2. 2. May Abou Zahra, 2010
  3. 3. 20th century: building big things that did things for peoplepeopleIt was a century of mass production,couch-potatoes, and one size fitsall. May Abou Zahra, 2010
  4. 4. All the 21st The 21st century is one of symmetry. These heardnew technologies havecentury given us all a voice and a hunger forsuccess stories that voice to be.are about"helping peopleto help eachother", fromTalking Headsand TeachersTV, to eBayand Google. May Abou Zahra, 2010
  5. 5. Did you know? May Abou Zahra, 2010
  6. 6. The 21st century mantra "helping people to help themselves" should move us forward here in a way that is efficient foreveryones time, and agile enoughto respond to personalised needs. May Abou Zahra, 2010
  7. 7. ?What would you like for future in education? May Abou Zahra, 2010
  8. 8. Smile Moving from National to GlaobalWe live in a Global World May Abou Zahra, 2010
  9. 9. Listen to student voicelistening to the authentic voice of learners does two things well: it helps us to build better, more personalised, learning, but it also triggers a meta-level reflection in our learners. May Abou Zahra, 2010
  10. 10. Cooperation and team spiritž  “We need cooperation and team spirit. Modern society does not rely on individuals... we need teams of people to work together.ž  We have seen clearly that through cooperative learning students become more motivated.. and of course they learn better. May Abou Zahra, 2010
  11. 11. This is not just a method for learning... its about how you live your life“ Stephen Heppell: http:// (Students) … think about their learning and as a result they perform better. May Abou Zahra, 2010
  12. 12. May Abou Zahra, 2010
  13. 13. Communication between teachers and the students May Abou Zahra, 2010
  14. 14. May Abou Zahra, 2010
  15. 15. Case Study Teachers have often different social and cultural universe then students. What will happen if : Teachers don’t have information about the culture and religion of students? May Abou Zahra, 2010
  16. 16. Case Studyž  That develops a ditch in the communication and sometimes of the negative representations. May Abou Zahra, 2010
  17. 17. It could be a problem for learning process. May Abou Zahra, 2010
  18. 18. (-) COMMUNICATION (-) MOTIVATION = ? May Abou Zahra, 2010
  19. 19. Negative result on learning process May Abou Zahra, 2010
  20. 20. May Abou Zahra, 2010
  21. 21. Solutionž  Itis important to have teachers who are more representative of the cultural diversity (religious diversity) of the country.ž  The presence of such teachers certified immediate communication and more confidence. May Abou Zahra, 2010
  22. 22. May Abou Zahra, 2010
  23. 23. Definition : CultureIslam and life style May Abou Zahra, 2010
  24. 24. ž  Talk about a public figure, named one of Time magazines as most important innovators of the twenty-first century ( a leading Islamic thinkers in the West, with a large following around the world) May Abou Zahra, 2010
  25. 25. May Abou Zahra, 2010
  26. 26. Talk about Le siècle de lumière "islam of enlightenment" Appreciation of the Diversity of the Human Race and Islam. May Abou Zahra, 2010
  27. 27. May Abou Zahra, 2010
  28. 28. May Abou Zahra, 2010
  29. 29. Culturež  Culture is the means by which people “communicate, perpetuate, and. develop their knowledge about attitudes towards life. Culture is the fabric of meaning in terms of which human beings interpret their experience and guide their action” (Geertz 1973).ž  Usunier (1993) delineates several sources of culture: language, nationality, education, ethnicity, religion, family, gender, social class and organization. May Abou Zahra, 2010
  30. 30. Islam and life stylež  Muslims do not distinguish between the religious and the secular but consider Islam to be a complete way of life (Kavoossi 2000, Lawrence 1998).ž  They derive this life-system from the teachings of the Qur’an (which Muslims believe is a book revealed by God to Prophet Muhammad in seventh century Arabia), and from the sunnah (the recorded sayings and behavior of Prophet Muhammad). May Abou Zahra, 2010
  31. 31. Islam and life stylež  The Islamic worldview is based on concepts of human well being and good life which stress brotherhood/sisterhood and socioeconomic justice. This requires a balanced satisfaction of both the material and spiritual needs of all humans (Chapra 1992). May Abou Zahra, 2010
  32. 32.  Appreciation of the Diversity ofthe Human Race.ž  A strikingfeature of Islam is its diversity. Prophet Muhammad emphasized the equality of different races and ethnic groups.ž  Diversity is clearly illustrated in a comprehensive photographic record of the Hajj (pilgrimage) to Mecca (Nomachi 1997). May Abou Zahra, 2010
  33. 33.   Appreciation of the Diversity of the Human Race.Appreciation of diversity of human “No Arab has superiority over any non-Arab and norace   non-Arab has any superiority over an Arab; no dark person has superiority over a white person and no white person has any superiority over a dark person. The criterion of honor in the sight of God is righteousness and honest living.” Saying of Prophet Muhammad (Sallam and Hanafy 1988)   “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other....” (Qur’an 49:13)   “Let there be no compulsion in religion....” (Qur’an 2:256)   May Abou Zahra, 2010
  34. 34. Public figureTariq Ramadan ž  http:// watch? v=KhLbewOVFwc&fe ature=player_embed ded# May Abou Zahra, 2010
  35. 35. Tariq RamadanTariq Ramadan is very much a public figure, named one of Time magazines most important innovators of the twenty- first century. He is among the leading Islamic thinkers in the West, with a large following around the world. But he has also been a lightning rod for controversy.Indeed, in 2004, Ramadan was prevented from entering the U.S. by the Bush administration and despite two appeals, supported by organizations like the American Academy of Religion and the ACLU, he was barred from the country until spring of 2010, when Secretary of State Hillary Clinton finally lifted the ban. May Abou Zahra, 2010
  36. 36. http:// Radical-Reform- Islamic-Ethics- Liberation/dp/ 0195331710#noopMay Abou Zahra, 2010
  37. 37. May Abou Zahra, 2010
  38. 38. Based on Tariq Ramadan works and philosophy May Abou Zahra, 2010
  39. 39. Le siècle de lumière"islam of enlightenment" May Abou Zahra, 2010
  40. 40. Le siècle de lumière"islam of enlightenment"ž  The world of Islamic reference, what I would call "islam of enlightenment" (le siècle de lumière) is reform tradition that has emerged from the beginning, scholars and thinkers who have taken the text found seriously, but who have never stopped to think, to reason and to renew. It was for them to marry the faith and reason, the recognition of the divine commandment with the affirmation of human freedom: they were creative and believers. May Abou Zahra, 2010
  41. 41. ž  These are, as early as the 8th century, great scholars of the law schools, some of their students, and the extraordinary flowering of the xe to xive century such as al-Kindî al-Farabî, al-Ghazali, ash- Shatibî, philosophers, Ibn Sina, Ibn Rushd, not forgetting Ibn Khaldûn, figures. I cannot mention them all, but must not omit figures of Sufism deep and demanding that filled the Muslim history. May Abou Zahra, 2010
  42. 42. ž  Briefly,the “Islam of the Lights” is the sum of all these scientists and intellectuals and all these great moments of the history of Islamic civilization where fidelity with the texts strengthened and nourished intellectual energy and human creativity. May Abou Zahra, 2010
  43. 43. May Abou Zahra, 2010
  44. 44. Moderate Muslims?ž  The topic of moderation in practice crosses the Islamic literature since the origin.ž  In Coran and the prophetic traditions which accompany it, the Moslem women and the Moslems have to show moderation in all the fields of the practice.ž  “God wants for you the facility and not the difficulty” points out Coran and Muhammad (PBSL) affirms “Facilitate the things, do not make them difficult” and it gave itself the example by choosing the reductions (as not to fast Ramadan on a journey) so that the faithful ones do not fall into excess. May Abou Zahra, 2010
  45. 45. ž  Thus, right from the start, the majority of the scientists included/understood the Koranic formula qualifying the Moslems of “the community of the happy medium”.ž  Very early, it appeared two tendencies in the nature of the practice:ž  those which applied the lesson to the letter without taking account of the context or the reductions (ahl Al `azîma)ž  and those (ahl rear-rukhas) which held account of the latter and the flexibility of the practice according to the social context and the time and in situation of need (hâja) and/or need (will darûra). May Abou Zahra, 2010
  46. 46. Misunderstanding of the conceptof moderationž  In the Western society where there is no daily practice or visibility of the religion even in the United States, the fact of speaking about prayer, fast, moral obligations and vestimentary related to the religion seems already almost excessive.ž  Moslems moderate would be those who do not express vestimentary distinction, who drink alcohol. May Abou Zahra, 2010
  47. 47. Moderate Muslimsž  Theimmense majority of the scientists (ulamâ) and the Moslems throughout the world or in Occident (whatever the traditions Shiites or sunnites and the schools of right) promote and follow the way of moderation and flexibility in practice. They remain strict on the fundamental principles but propose adaptations according to the environment and the time. May Abou Zahra, 2010
  48. 48. The stories and the references are not the same ones and the concept of moderation is always to consider interior of each universe of reference. May Abou Zahra, 2010
  49. 49. Listen and understand students There is, for once, a very clear global consensus that hearing the learners voice makes learning more personalised and improves learning. May Abou Zahra, 2010
  50. 50. But where is student Voice In the 21st century we dont hear the students voices through a representative "student council", May Abou Zahra, 2010
  51. 51. we hear it through thechannels thattechnology has brought us:texts, podcasts, diaries andblogs,Conversations, forum, wiki,and more.
  52. 52. Tools to improve communicationž  Teachersprofile can help but it is important to give teachers tools and time to improve this communication beyond the simple transmission of knowledge of which they have initially the load. May Abou Zahra, 2010
  53. 53. ž  Initial training has some very considerable distance to go.ž  It is important to be creativež  We have to learn to listen to student voicež  Understand their universe of reference May Abou Zahra, 2010
  54. 54. It will be necessary to take communication issue and its temporal and space organization seriously. May Abou Zahra, 2010
  55. 55. To avoid gaps in communication, all the ghettos in order and to develop new projects allowing the women, the men and the children - all citizens and residents – to better communicate, take time to listen, to be expressed and to better know. May Abou Zahra, 2010
  56. 56. Engagement and communication are keys to make a success of an active, interactive and creative teaching May Abou Zahra, 2010
  57. 57. Wouldnt it be great if we could have a better communication? Would it be good if kids could collaborate, have fun in school and be creative. May Abou Zahra, 2010