Islamic Teacher Education Program's Principles of Pedagogy workshop conducted at ISNA West Education Forum by Shaykh Ramzy Ajem and Dr. Nadeem Memon on January 13th, 2012.
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WORKSHOP OBJECTIVES
Conceptualize Identity and Engagement
Understand why a focus on pedagogy is
needed
Gain a framework of Islamic Pedagogy
Apply Principles of Islamic Pedagogy to create
engaging classrooms
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AGENDA
What is Engagement and Identity? 8:30 – 8:45
Why Pedagogy? 8:45 – 9:00
What is the Islamic Pedagogy 9:00 – 9:30
Principles of Islamic Pedagogy 9:30 – 10:00
Break 10:00 – 10:15
Influencing Identity through Engagement 10:15 – 10:30
Applying Principles to Practice 10:30 – 11:00
Jig-Saw: Expert Groups 11:00 – 12:00
Final Thoughts: Key Ideas to take back 12:00 – 12:30
to your classroom
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HOW DID WE LOSE SIGHT OF
INSTRUCTIONAL PRACTICE?
Overemphasis on curriculum – with limited
success
Pedagogy is rooted in educational principles
Instructional practice cannot be left to “teach as
you were taught”
To “engage” instructional practice must reflect
educational values
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WHAT IS PEDAGOGY?
Pedagogy:
the method and practice of teaching
Origin
Latin from Greek paidagōgos
pais (boy) + agōgos (guide)
a conductor charged with the oversight and
company of a child
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PEDAGOGY DEFINED
Method:
theoretical procedure for accomplishing or
approaching something
Practice:
the actual application or use of an idea, belief,
or method
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DO W E HAVE A PEDAGOGY?
Every teacher has an unspoken pedagogy (i.e. a
teaching approach or theory)
It can be derived from analyzing the practice of a
teacher
If articulated, substantiated, documented and
developed it becomes a ‘Pedagogy’ in the fullest
sense of the word
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SCOPE:
PEDAGOGY OF THE PROPHET
o As also We have sent in the midst of you,
a Messenger from among yourselves , ﹸﻢﻨﻮﻟﹰﺎ ﻣ ﺭﻴ ﹸﻢﺎ ﻓﻠﹾﻨﺳﺎ ﺃﹶﺭ ﻛﹶﻤo
ﻜ ﺳ ﻜ
o To recite Our signs to you
ﺎﻨﺎﺗ ﺁَﻳ ﹸﻢﻠﹶﻴ ﹸﻮ ﻋﺘ ﻳo
ﻠ ﻜ
o And to purify you,
ﱢﻴ ﹸﻢﺰَ ﻭo
ﻳ ﻛﻜ
o And to teach you the Book and the
Wisdom, ﺔﹶﻜﹾﻤﺍﻟﹾﺤ ﻭﺎﺏﺘ ﺍﻟﹾﻜ ﹸ ﱢﻌ ﻭo
ﻳ ﻠﻤﻜﻢ
o And to teach you what you knew not. ﻮﻥﹶ ﻠﹶﻌﻮﺍ ﺗ ﹸﻮ ﺗﺎ ﻟﹶﻢ ﻣ ﹸﻢ ﱢﻌ ﻭo
ﻤ ﻜﻧ ﻳ ﻠﻤﻜ
Quran 2:151 151 : ﺍﻟﺒﻘﺮﺓ
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WHY IS HE OUR EXAMPLE?
1. Archetypal Teacher:
“I was sent as a teacher” (Muslim)
2. Al-Fatana:
Intellectually capable of demonstrating message and
teachings with the utmost effectiveness
3. Spiritual baraka:
His deed and speech is inspired by God
4. Abundance of preserved reports and accounts:
Unique access to sources
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WHAT MAKES YOUR PEDAGOGY ‘ISLAMIC’
A pedagogy is ‘Islamic’ when your method and practice of
teaching:
1. Meets the aims, objectives and ethics of revelation (Quran)
2. Represents an Islamic ethos and worldview in a
contemporary context
3. Reflects the approach of the Prophet & teachings
4. Proves effective in developing student in every respect
Teachers need a structured solution
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DEVELOPING PRINCIPLES TO HELP YOU
SOURCES
Quran Sunna Inheritors Works
PRINCIPLES
Comprehensive Authentic Pedagogical Foundation
APPLICATIONS
Specific Relevant Practical Guidelines
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WHAT IS A PRINCIPLE OF PEDAGOGY?
Principle:
“a fundamental truth or proposition that serves as
the foundation for a system of belief/behavior or for
a chain of reasoning.”
Principles of Pedagogy:
the propositions that serve as foundations for a
system of instruction
We need principles to ensure that
our system of instruction is Islamic
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7 PRINCIPLES OF ISLAMIC PEDAGOGY (PIP)
1. Conviction of the primal purpose and universal trust assigned to mankind.
2. The primacy of knowledge and of seeking it.
3. The learning environment is sacred, disciplined, caring, and functional.
4. The responsibility to act upon what one learns and teaches.
5. The religious responsibility for self-assessment and accountability.
6. Instruction is in accordance with students’ aptitude, pace and learning style.
7. Formal instruction is occasional, nurtures reflection, and evokes a sense of
awe and wonder.
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3 CHARACTERISTICS OF PIP
Each principle:
1. Is comprehensive to govern the specifics of an
entire system of pedagogy
2. Gives rise to relevant and authentic implications for
teachers, classrooms and schools
3. Accurately articulates genuine understandings that
guide teacher instruction
PIP: The basis of a school philosophy
Shapes teacher & classroom culture
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INFLUENCES & STUDENT IDENTITY
Rate the average student in your school. (5 min.)
What does the average student identify with most?
(1 being the greatest and 5 being the least)
Religion
Ethnicity /
Nationality
Race
IDENTITY
Pop- Social
Culture Status
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WHY POP-CULTURE DOMINATES?
There is often behind it:
Materialism = physical appearance & fashion
Individualism = egocentricity
Consumerism = wealth defines me and is power
Appeals to the nafs (lower-self)
THE PROBLEM: Disengaged students in Muslim Schools are
less likely to identify with Islam and being Muslim
Islamic School – must engage students and nurture
a Muslim identity in the American context
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HOW ?
Understand how PIP can transform our classrooms,
schools & communities
Apply the PIP in our classrooms, schools and
communities
Engage students through this pedagogical framework
Build strong Muslim identities in America
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INTEND
1. Conviction of the primal purpose and universal
trust assigned to mankind.
Disengaged students need know:
PURPOSE
• Why they are learning
• Who they are
PERSPECTIVE UNITY
• Their purpose and goal
INTEND
• That they belong
• What they can become
ENERGY MOTIVATION
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CHAMPION
2. The primacy of knowledge and of seeking it.
Disengaged students need:
INQUIRY
• To be challenged
• To develop convictions
TRUTH INVESTIGATION
• Answers
CHAMPION
• Clarity
• Confidence
CONVICTION SUBSTATNTIATION
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CARE
3. The learning environment is sacred, disciplined,
caring, and functional.
Disengaged students need:
LOVE
• Care
• Sacred influences
UNDERSTANDING RESPECT • To be heard
CARE • To be accepted
• Rules
GUIDANCE CO-OPERATION
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EMBODY
4. The responsibility to act upon what one learns
and teaches.
Disengaged students need:
INTEGRITY
• Teacher role models
• Inspiration for action
LEADERSHIP TRUST
• To value deed over word
EMBODY
• Opportunities to practice
what they know
PARTICIPATORY HONOR
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ASSESS
5. The religious responsibility for self-assessment
and accountability.
INTROSPECTIVE
Disengaged students need:
• To set goals
• To document own progress
PERSERVERANCE RESPONSIBILITY
• Awareness of strengths &
ASSESS
weakness
• Opportunities for self-
correction
SELF-
ACCOUNTABILITY
DEVELOPMENT
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CONNECT
6. Instruction is in accordance with students’
aptitude, pace and learning style.
Disengaged students need:
INSIGHTFUL
• Insightful teachers
• Attention & accommodation
RELEVANT WELCOMING • Feel included
CONNECT • Personalized instruction
COMMUNICATION ADAPTIVE
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INTRIGUE
7. Formal instruction is occasional, nurtures
reflection, and evokes a sense of awe and wonder.
Disengaged students need:
ENGAGING
• Time to reflect
• To make connections
BELEIF MEANINGFUL
• Conversation
INTRIGUE • Opportunity to explore
THOUGHT- GOD-
PROVOKING CENTERED
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JIGSAW : EXPERT GROUPS
In small groups, discuss how you would apply one of
the Principles of Islamic Pedagogy in your teaching:
Consider ages/grades
Consider school context and type
Consider school aims and vision
Consider contemporary educational practices
Consider student needs
Ask: What would my teaching look like if this principle
were to guide my teaching?
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JIGSAW : TEACHING GROUPS
Rearrange into new “Teaching Groups” so that
each person in your group represents a different
principle
Share your principle with the group
Share the strategies you have derived
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WHOLE GROUP DISCUSSION
In what ways have we already been living these
principles in our schools and teaching?
In what ways might the principles have
extended our thinking about Islamic schooling?
How might such principles and implications be
useful for us as educators?
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What does it mean to teach “Islamically”? The need for a structured solution Re-Defining Pedagogy: Principles of Islamic Pedagogy
Slide purpose: Yes. We have a pedagogy because we have the teacher of teachers! Rationale: Every teacher has an unspoken pedagogy Greatest blessing relates to having a teacher and our pedagogy must reflect the following: To recite the signs/verses (because the source of knowledge is Divine) To purify (because this is the goal of learning) *mentioned 1 st To teach the book (our nation is a knowledge based literate community –that entails mastery of the sources of learning via a teacher) To teach wisdom (the consequences of learning the Book which is the way to God which entails application of knowledge i.e. following Shariah and sunna) To teach other matters previously unknown which is the nature of learning in that it reveals to one things otherwise hidden Truly God was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error. [3:164] لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
Firstly, there is an unspoken pedagogy underlying the teaching practices of the Prophet s because he was, as he said, “sent as a teacher” and every notable teacher has an approach and methodology—even if unarticulated. Secondly, God’s Messengers f are necessarily, by definition, capable of demonstrating their message and teachings with the utmost effectiveness. Also, they are intellectually equipped to defend their claims with unequivocal evidences. 5 The Prophet s forever changed the course of history and, despite his being unlettered, he set in motion what was to become the most literate of civilizations which the world has ever known. Sufficient is this as evidence indicating the effectiveness of his pedagogy s. Thirdly, his being God’s last Messenger s to mankind entails that his unspoken pedagogy contains within it a spiritual baraka, lasting relevance, and universality. Additionally, because his deed and speech is inspired by God, he s is therefore the highest example ever exhibited for teachers and seekers of knowledge, understanding, and guidance. Lastly, there are tremendous amounts of reports and accounts of the Prophet’s message, teachings, and behavior s which include a level of detail unparalleled by any other faith based community. Furthermore, the credibility of these reports has been established by a rigorous method of veracity which exceeds modern academic standards commonly employed by historians.
Note: These are the defining mark of an Islamic Pedagogy...HOW DO WE GET THERE? A pedagogy is ‘Islamic’ when the procedures and approaches of teaching: Do not contradict the aims, objectives and ethics contained in revelation (Quran); Closely reflects an Islamic ethos or philosophy that based on: a. Revelation, b. the teachings and practices of the Messenger of God (peace be upon him) and c. the intellectual and spiritual heritage of his followers. Prove effective in developing the student’s: intelligence ( `aql ) faith ( iman ) morality and character ( khuluq ) knowledge and practice of personal religious obligations ( fard ain ) and; knowledge and skills warranted by worldly responsibilities and duties.
SOURCES: Revelation (Quran) Traditions of the Prophet (Sunna) The Students & Inheritors of the Prophet The counsel, experience, and works of later scholars of the tradition
Moving away from the Objective (i.e. Islamic Pedagogy) to the Means (Principles of Islamic Pedagogy)
Principles of Islamic pedagogy presuppose three underlying characteristics: 1. Each principle is sufficiently comprehensive to govern specific aspects of an entire system related to instruction. 2. Each principle is able to give rise to relevant implications and the ‘lineage’ of each implication is genuine and can be traced back to its root. 3. Each principle is an accurate articulation of understandings that are founded and substantiated by what is henceforth referred to as the sources of Prophetic pedagogy a. revelation (Quran); b. the traditions of the Prophet s (Sunna); c. the custom of the early community of Muslims ( Salaf) or; d. the counsel, experience, and works of later scholars ( ¢Ulam\\√) on a, b, and c above.
Include – teachers that have students Identity does not begin in adolescence but this critical period is where the transition and development of identity occurs. Early adolescence (ages 12 to 14), Mid-adolescence (ages 15 to 16), and Late adolescence (ages 17 to 21).
Spirituality God & the Community The Afterlife
1. Before every class take a few minutes by yourself to recall the virtue of being a teacher and remember: that you are khalifa of God and His servant; that you are accountable for what you say and do and; that you are representing the Prophet s. 2. Make an intention to teach for God’s sake. (Verbalize it by opening and ending every class with a supplication). 3. Frequently remind students of the purpose, objectives and benefits of their subject. 4. Prepare ways to connect your lesson with our vicegerency; and how this relates to civic engagement, environmental consciousness or philanthropic activity. 7. Incorporate measures into tests, assignments and projects that allow students to make connections with vicegerency, religious values and praiseworthy motives.
1. Be well prepared before every class and understand the reasoning that leads to sound conclusions. 2. Substantiate claims and conclusions even if made by the experts. 3. Never be to hasty in giving answers. Rather, encourage independent thinking by asking critical questions. 4. Before delivering a lesson, ask leading questions and allow students to explore the subject matter in teams. 5. Never move on to another topic until there is clarity and a summary. 6. Require evidence and rationale for conclusions and claims in discussions, assignments and tests. 7. Encourage students to be courageous by tolerating error and welcoming perspectives but always champion truth and clarity.
1. Establish a welcoming, functional and sacred environment through classroom set-up, aesthetics, positive thoughts ( husn al-dhan ) and spiritual presence ( hal ). 2. Represent the Prophet’s s merciful way by being pleasant, acknowledging each student in speech and gesture, and always referring to him or her by the first name. 3. For each class post a list of the goals for the day, your expectations, and the consequences of not attaining them. 4. Establish a norm of respect and honour, and then support it by drafting with the students a code of Islamic classroom conduct ( adab ). 5. Assign duties to students to serve others and create opportunities to help each other inside and outside the classroom. 6. Do not alienate students who misbehave. Rather, cover their faults and discipline them by engaging them in private. 7. Incorporate relevant counsel and Islamic guidance into lesson plans using anecdotes, humour and inspirational stories.