| pg 12 - muslim teachers' association
TRANSCRIPT
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Islamic Pedagogy | pg 4
reviews | pg 12
FREE resources | pg 22
First Edition, June 2009
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Muslim Teacher Journal of the Muslim Teachers’ Association Copyright © MTA 2009 Muslim Teachers’ Association ACN: 130 393 565 Email: [email protected] Website: www.muslimteachers.com.au Editors: Mariam Seddiq Badiah Jalloul Contributing Writers: Najla Ismail Samara Jalloul Proofreaders: Jowairia Matar Catherine Mee Special Thanks to: Nadeem Memon Qaiser Ahmad Manar Chelebi Ahmad Khalil Nahed Abdelkafi Jouwairia Matar Mohommad Bizry Omar Zahab Fida Sanjakdar Toufic Khalil Sh Kamal Taleb Copyright Information: All articles and resources in this journal are protected by copyright. Resources and articles from this publication may be reproduced if correctly cited. Disclaimer:
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About MTA
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Contents Page About MTA ...…………………………………………4
Editorial …….. ……………………………………5 Conference Paper: Improving Our Student Outcomes through Integration
……...…………………....……….……...6
Articles: Islamic Pedagogy ...…………………………………………8 Prophet Muhammad: The Teacher ……...………………………… ………..10 Reviews: Research Papers: Fida Sanjakdar: Educating Muslim Children: A study of the Hidden and Core Curriculum of an Islamic School
……………………......…………………12
Meemon Ahmed/Qaisar Ahmed: The Pedagogical Divide: Toward an Islamic Pedagogy ………………………………… ………13 Books: The Australian Muslim Student ...……………………………… ……….14 1001 Inventions: Muslim Heritage in Our World
……...………………………….………..14
Multimedia: BBC Documentary: What the Ancients did for us - the Islamic World!
……………………………..……………14
Resources: Project Overview: Quality learning for Muslims™ -an MTA initiative
………………………....………………..20
English: Verifying Sources .…………..………………...………… ....22 Science: The Big Bang – “Just” a Theory? - Teaching the Language of Science
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History/Science: BBC: What the Muslims taught the World
………………………………………..….26
Maths: Working Mathematically –Problem Solving
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EDITORIAL The contemporary Muslim world is within a context of awakening; a renaissance in which
Islam is seen as the pedestal to progress. The early Muslims understood this significant role of
Islam in shaping and advancing our society. It was through the knowledge of Islam and the
need to practice Islam that led Muslims to become pioneers in all fields of knowledge.
Muslim Teachers’ Association was established from this recognition that Islam is fundamental
in the lives of Muslims. Islam is not a simple religion; it enables us to fulfil our purpose of
existence. Through our schools, we can ensure that Muslim students are exposed to the values
and principles of Islam. Islamic principles, values and practices will create healthy balanced
citizens whose life objective is to worship Allah and benefit humankind. Najla Ismail’s article
‘Islamic Pedagogy’ demonstrates the depth of knowledge and purpose that an Islamic oriented
pedagogy will bring to the classroom.
Bringing Islam into our classrooms will create a relevant and enlightening education for our
Muslim students. The NSW Teachers’ Institute has made the link between curriculum and the
students’ ethnic background a mandatory criterion for teaching. Abstract learning in which
students are disengaged and disconnected from their learning is in essence useless knowledge.
A recent speech given by MTA representatives at the Australian Council for Islamic Education
in Schools conference elaborated on this issue of connecting learning with students’
background. It delved into the extensive research which highlights the insight and
enlightenment that students gain when subjects are linked to their background and experience.
In our first edition, we have included articles looking into the direction that Islam gives our
education system from inspiring profound learning, to learning from the character of the
greatest teacher: the Prophet Muhammad (p.b.u.h). We have also come across some interesting
research articles, book and documentary reviews which should encourage teachers to peruse.
In our teaching materials section, our teachers have shared some challenging and engaging
activities. This will pave the platform to launching our Quality Learning for Muslims (QLM)
project. We are looking forward to receiving more exciting materials from our members and
teachers to share. If you have developed a unit of work or other resource, this is your avenue to
inspire every Muslim child.
Islamic universities were amongst the first to be established. This was the glory of our history.
How much do we feel the need to progress and relive the glories of our civilisation? Allah
(SWT) does not change the condition of a people until they take the first step. We hope to take
that step with MTA and invite you to contribute to the MTA Journal and help raise the
education of Muslim students to a higher level.
Mariam Seddiq
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CULTURAL PEDAGOGY By Najla Ismail
Exploring the needs of Muslim students on a theoretical level continues with ink on paper. It is the practical
application and teacher implementation of Islamic pedagogy within the classroom that remains to be most
effective and immediate. Muslim teachers are at the core of delivering quality education to Muslim students.
Tailoring programs to their needs that specifically and overtly address their beliefs, values, morals and ethics
is an essential ingredient in effective teaching methodology. The effectiveness of such ethical teaching
practices encompasses an underlying noble task of nurturing and developing lifelong learning experiences
for the Muslim student. Such values that underpin teaching pedagogy are immeasurable by numerical data as
they are the values that effectively result in positive social, spiritual, moral and behavioural development
and essentially contribute to the well being of society at large.
Education is a profoundly ethical activity, concerned centrally with enabling individuals to pursue
worthwhile lives. Effective educators use pedagogic means that are appreciative and beneficent. 1 Teachers
develop their teaching pedagogy before they even step into the classroom. Pedagogy has been defined as the
art, practice or profession of teaching or a systemised instruction of principles that promote student learning.
(Bransford, Browsn and Cocking, 2000) The word pedagogy comes from the ancient Greek paidagogeo
which literally means ‘to lead the child’.
For the Muslim teacher this teaching pedagogy is not simply a set of systematic approaches to teaching with
the aim to achieve the highest immediate and tangible results. The ideal pedagogical approach would
consider means beyond those that are tangible, physical and immediate. Pedagogy should not be merely a
question of practice or a set of instructions; but it should consider the deeper realms of existence for
Muslims, that balances the gains of the life of this world and the eternal abode of the Hereafter. Addressing
the purpose of existence and the attainment of perfection in character for Muslims takes pedagogy on a level
beyond the scope of its definition. It is pedagogy that nurtures the social, spiritual, ethical and moral
character whilst cultivating a sense of purpose and reward beyond the material gains of this earthly life.
So even before stepping into the classroom and addressing several characters of the future Muslim
community, a teacher must deeply consider their practices and method by asking:
How will I:
1. Develop my students’ purpose of life?
2. Contribute positively to and in the community?
3. Create a pathway for life-long learning experiences and
4. Cultivate a spiritual awareness and attainments of rewards for the Hereafter?
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Teachers are engaged in the most noble task, that of imparting knowledge and nurturing the future
generation of humanity. Whether deliberate or not teachers impart this knowledge with a set of values for
life that impact on student conception of their world and how to live in it. For Muslim teachers this carries
with it a deep sense of responsibility and sub sequentially accountability for the kind of education that they
impart to their students under their care. As Prophet Muhammad (peace be upon him) made clear in an
authentic hadith,
It was narrated that ‘Abd-Allah ibn ‘Umar heard the Messenger of Allah (peace and blessings of
Allah be upon him) say, “Each of you is a shepherd and is responsible for his flock….” (Narrated by
al-Bukhari, 853; Muslim, 1829)
The teacher is a ‘shepherd’ and is responsible for their ‘flock’, that is, the students under their care.
This responsibility comes with vast opportunities to gain rewards and attain a sense of fulfilment and
contribution. As knowledge does not exist in separate areas of studies but must be explicitly connected to
produce effective lifelong learning experiences. For Muslim students this correlation is imperative, and at
the core of all subject areas lays the fundamental belief in and awareness of The Creator, Allah (s.w.t).
This methodology is demonstrated in the seerah (life, sayings, and actions) of the Prophet Muhammad
(peace be upon him). A Prophet’s teachings that brought human civilisation to its pinnacle and articulated
knowledge that is beneficial for the whole of mankind for all times. At the first instance of revelation, the
Prophet Muhammad, the ‘illiterate and unlettered’ Prophet was instructed to ‘read’ in which his natural
response to Arch Angel Jibreel (a.s) was, ‘I do not know how to read.’ This continued three times before
Jibreel (a.s) recited to him the glorious words of Allah (s.w.t):
Read! In the Name of your Lord, Who has created (all that exists),
Has created man from a clot,
Read! And your Lord is the Most Generous,
Who has taught (the writing) by the pen,
He has taught man which he knew not. (96:1-5)
The first verses revealed are a constant reminder in our every day teaching practice that all knowledge is
from Allah (s.w.t) and all knowledge leads back to Allah (s.w.t). Thus all fields of study and curriculum
areas create a deeper awareness of the Creator, Allah, when taught with the over laying Islamic pedagogy.
This is the fundamental core of any effective teaching pedagogy for quality Muslim student education.
A highly effective teaching pedagogy will create pathways for the attainment of perfection in the social,
spiritual and moral character of students and not merely in measurable academic performances alone. This
pedagogy needs to find a balance between the two to allow students to reach their full learning potential.
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The Teacher: Prophet Muhammad (Peace & blessings of Allah be upon him)
Sr Mariam Seddiq
“And Verily, you (O Muhammad) are on an exalted standard of character.” (68:04) The Prophet Muhammad is a role model for humankind. Allah has commanded us to follow and obey the Prophet; following the Prophet guarantees the pleasure of Allah and attaining Paradise. The Prophet’s actions, sayings and approvals cover all aspects of life. He came to teach us Islam. His message was revolutionary and his teaching methods can inspire and guide many contemporary teachers. What kind of a teacher was the Prophet?
1. He was sincere and gave 100 % commitment to his responsibilities. He knew that Allah will ask us about how we fulfilled our responsibilities.
2. He had a noble and honest character and earned the respect of his companions.
He was nicknamed Al-Ameen – the truthful or trustworthy. Abu Dharr narrated: The Prophet said: “Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards the people.” (at-Thirmidhi)
3. He had a set goal and direction and remained focused. 4. He was patient and never wavered. Thirteen years of prosecution in Makkah did not deter him from
carrying out his mission.
5. He had thorough knowledge.
6. He always controlled his temper. Narrated by Aishah (ra): “He has never avenged himself; but when the sanctity of Allah is violated he would. That would be for Allah’s not for himself. He was the last one to get angry and the first to be satisfied.” (Sahih Bukhari)
Abu Hurairah, may Allah be pleased with him, reported: Allah's Messenger (may peace be upon him) said: The strong man is not the one who wrestles well but the strong man is the one who controls himself when he is in a fit of rage. (Sahih Muslim)
7. In his dealings with people, he was very caring and thoughtful. He was an approachable character
who would smile and was gentle to his subjects. Narrated by Aishah (ra): “his hospitality and generosity were matchless. His gifts and endowments manifest a man who does not fear poverty.” (Sahih Bukhari)
Al-Farazdaq wrote a poem about the Prophet which said: “…words issue out of his mouth only while he is smiling.”
8. He was moderate Narrated by Asiah (ra): “The Messenger of Allah, whenever he is given the opportunity to choose between two affairs, he always chooses the easiest and most convenient. But if he is certain that it is sinful, he will be as far as he could from it.” (Sahih Bukhari)
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9. He was moderate in his speech, giving short Khutbas. People could count in their fingers what he
said; his directness and clarity ensured easy memorisation. There was never a marathon speech which lasted hours. Whenever the Prophet spoke it was a special occasion because what he said was relevant and important. Abu Huraira narrated: “the Prophet said: “Let him who believes in Allah and the Last Day either speak good or keep silent.” (Sahih Bukhari & Sahih Muslim)
10. He had great wisdom: he applied different strategies for different people; such as giving advice that was suitable for one person or he would speak according to a person’s intellectual level. “A man said to the Prophet: ‘Counsel me’. The Prophet said: ‘Do not become angry.’ The man repeated (his request) several times, and the Prophet said: ‘Do not become angry.’” (Sahih Bukhari) Abu Amr asked the Prophet: “O Messenger of Allah, tell me something about Islam which I can ask of no one but you.” He said: “Say: I believe in Allah – and thereafter be upright.” (Sahih Muslim)
11. He often questioned his companions to get them involved: “O Umar, do you know…?” “
“Who is a Muslim? The Muslim is the one who other people are safe from his hand and his tongue.” “Who is an immigrant? The one who leaves what Allah has forbidden.” “Who is a bankrupt? The person who comes on the Day of Judgement losing all his good deeds because of the harm that he caused others.”
12. He told stories, used analogies to relate the content to his students and derived morals and lessons.
He once asked his companions – what would happen to a man if he lives next to a river and washes himself five times a day? They replied that he would become clean. He replied that this is what happens with the daily prayer.
13. He knew the importance of using visuals. On an occasion he drew on the sand to clearly impart his
message. He drew a straight line on the sand and from this he drew other lines – while the people were looking at the line – he told them that the straight line represents the path to Allah while the narrow lines represents the deviance form Allah.
14. He took care of his appearance: his clothing was perfumed and would always clean his teeth with the
siwak. Narrated by Anas (ra): “I have never smelt ambergris nor musk nor any other thing sweeter than the scent and smell of the Messenger of Allah.” (Sahih Bukhari)
15. He identified an individuals potential and nurtured them. 16. He used hand movements to explain certain things.
Prophet said: the one who supports an orphan will be like this with me in Paradise - he placed his index and middle finger together.
17. He would often repeat his message three times.
18. He emphasised the importance of glorifying and asking Allah for help. He taught us how to attain
Allah’s blessing in our gatherings by making dua: “Glory is to you, O Allah, and praise is to You. I bear witness that there is none worthy of worship but You. I seek Your forgiveness and repent to you.”
“An excellent model you have in Allah’s messenger, for all whose hope is in Allah, and in the final day and who often remember Allah.” (Ahzab: 21)
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RESEARCH reviews Title Educating Muslim Children: A study of the Hidden and Core Curriculum of an Islamic School
Author Ms Fida Sanjakdar
Institution The University of Melbourne
Paper
Explores the hidden and core curriculum of a particular Islamic school. The impact of developing a school ethos to promote confidence and nurture the Islamic identity and the challenges schools face in achieving this on both the social and academic levels. The study of the core curriculum and in-depth staff interviews revealed many pedagogical problems and the current curriculum paradox. The paper argues for a comprehensive approach which integrates Islam and brings the secular and religious education together; a curriculum model with integrated Islamic principles and beliefs.
Abstract
“The necessity for establishing independent Islamic schools in Australia arose after many members of the Islamic community questioned the extent to which the religious needs of Muslim children were being met in the Australian education system. (Donohoue Clyne, 1998:281)…Islamic education is about seeking knowledge to guide the training of a good character and personality. Co-operation rather than competition, service to others rather than selfishness…
So that Islam can be cultivated in the minds and souls of learners, Muslim children need to be immersed in an environment where they are made to feel that their own norms are being respected “rather than becoming assimilated to Western norms.” (Wielandt, 1993:53)
Islamic education does not recognise a division between religious and secular education. ..Restricted class time and current fragmented approach of the Islamic education in the core curriculum makes it difficult for students to view Islam as a long life activity, extending beyond the limits of formal schooling…
An integrated curriculum is not a new concept for Muslim educators (Bhabha 1997; Abu Aali, 1980). Only when ‘Islamicising’ knowledge, that is bringing secular subjects in line with Islamic principles and beliefs” (Rahman, 1980:93) is effective, may students see the relevance of and connection between Islam and other areas of knowledge.”
Inquiry
The Curriculum Problems: The study indicates that the main areas of concern for teachers were finding the right balance between secular and religious subjects. How the overarching values of academic success within this school undermined the Islamic ethos as being the main focus in teaching practice.
Questions: The study asks, what are the critical educational responsibilities of Australian Islamic schools? Are these Islamic schools or schools for Muslim children? What is the objective of these Islamic schools?
Quotations
“For Muslims, education without an awareness of Allah (God) is "meaningless" (Mabud, 1992:90) and "a contradiction in terms for a Muslim" (Hulmes, 1989:39). All learning must be approached with the intention of developing taqwa, "a highly developed and profound awareness of Allah" (Bhabha, 1997:3).”
If Islam is to be entered in the students' hearts and the total repertoire of their thinking and living, Islam must enter all student activities (Ashraf, 1994; Al-Afendi, 1980).
Full article http://www.aare.edu.au/01pap/san01187.htm
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Title The Pedagogical Divide: Toward an Islamic Pedagogy
Author Nadeem Memon, PhD. Qaiser Ahmad
Institution OISE/UT
Abstract
The past decade of educational research on Islamic education has increasingly adopted language and trends common to mainstream market-driven educational practices. In the push toward making Islamic schools more effective, mainstream conceptions of effectiveness, efficiency, and accountability have been employed without critical reflection on the values they promote. Several issues and concerns relating both to the purpose of an Islamic education and the values promoted through neo-liberal educational practices, call for a philosophical inquiry. This paper is divided into two sections. The first section addresses the purpose of mainstream public education and the neo-liberal agenda from a critical pedagogical perspective. The second section critically examines how Muslim educators in North America have attempted to negotiate an Islamic education within prevailing discourses of mainstream educational practices. Issues of the purpose of an Islamic education and the criteria, standards, and norms used to determine the quality of Islamic education will be addressed. It will be argued that without such critical analysis, Islamic schooling reproduces existing dominant values and promotes, often unintentionally, success in the market economy as an end rather than a means. In contrast, we propose a foundational return to an Islamic pedagogy that transforms the heart and brings out one’s humanity through the enactment of an Adamic education based on an Islamic epistemological framework.
Inquiry
Extend the articulation of the ‘Islamic’ to go beyond environment and curriculum integration to consider not only the content taught but the purpose of schooling itself. Re-open the discussion of the aims of education and question all angles: what are the aims of education in the mainstream system, what are the aims of education in an Islamic school system, and how can we come to a fertile synthesis of the two?
Paper
Argues that Islamic schools need to attempt to revive a model of education that nurtures one’s humanity as the primary goal whilst not sacrificing the market success. It will require a critical analysis of the neo-liberal agenda within the mainstream education system geared to producing efficiently productive citizens in a market economy. Schools need to consider this overarching ideology on the practices of teaching and learning. This will then have further implications on the evaluation and quantification process of assessment. Learning becomes primarily focused on the attainment and evaluation of practical skills, disregarding the essence of learning for personal fulfilment. The paper analyses the precepts of standardized testing in limiting the scope of education to economic competition and thus a lack of support for programs that focus on issues of equity, diversity and social justice. The competitiveness in vying over material gains stifles the nurturing of students toward good behaviour. “Nurturing students to become self reflective, negotiate a political voice to speak against injustice and lead their own lives and of their communities through moral principles are all consistent with an Islamic pedagogy.” According to Khan, the Islamic concept of education means “not only knowledge but also action…ilm is usually considered necessary for iman (faith) and ‘amal-I salih (virtuous action). (M.S.Khan, 1987). The paper addresses the need for Muslim educators to become self-reflective in constructively analysing the language and educational practices to ensure that the educational aims and goals are not inconsistent with the vision of Islamic education. “Islamic schools need to impart an Islamic education, not an education with Islam in it.”The paper concludes with a further inquiry; “the question is whether we as Muslim educators can revive our educational tradition that has the potential for addressing the gaps in the human experience that mainstream models of schooling cannot offer?”
Full article http://farooq.files.wordpress.com/2007/05/nadeem_memon_and_qaiser_ahmad_2006_-_the_pedagogical_divide.pdf
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BOOKS:
1001 Inventions: Muslim Heritage in Our World
1001 Inventions: Muslim Heritage in Our World is an acclaimed book, published by the Foundation for Science & Technology in UK, 2006 and edited by Professor Salim Al-Hassani. It provides an amazing insight into the remarkable history of the Muslim world. It details the inventions, discoveries, experimentations and revolutionary ideas of hundreds of Muslims who were pioneers of knowledge for over a thousand years. The reader is immersed in discovering the significant role that the Islamic world has played in shaping today’s society whether through the daily use of soap to the complex navigational devices or the foundation of universities and hospitals. More profoundly Islam remained as the motivational force behind these ideas and inventions. This book is a valuable teaching resource in nearly all subject areas from science, maths, history, geography to arts. Furthermore it gives aspiration and confidence to all Muslims especially the youth who are unfamiliar with these achievements. It contains over three hundred pages of coloured illustrations, diagrams and maps and detailed research on all spheres of Muslim contributions. Reading this book is a journey in appreciating how the Muslims changed the world.
The Australian Muslim Student The Australian Muslim Student by Manar Chelebi introduces educators to the world of Islam. The chapter titles provide an accurate overview of the content and there is a fine balance between the presentation of traditional content and the voices of Australian Muslims. The writing style is clear and accessible and the presentation of content is divided into segments of information followed by activities to reinforce the learning. Between information are songs, images, poems and stories, designed to engage the reader and provide a ‘teacher friendly tool’ to enhance learning for students. The book is designed to be a practical resource for teachers as it contains over 100 learning activities for pre school, primary and secondary students which are supplemented by activities that may be photocopied, a list of various resources from games to websites and a useful glossary.
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MULTIMEDIA: BBC Documentary: What the Ancients did for us - the Islamic World! This is a treasured documentary, which brings to life the amazing Islamic civilisation and its great achievements. Travelling through the Muslim world from Al-Andalus to Egypt and Baghdad, the audience not only discovers a vast civilisation, but most uniquely this documentary gives them practical insight into the Muslim inventions such as the Astrolabe; the first windmills and so forth. Three engaging presenters captivate the audience with their experiments, narratives and insight into a world that has transformed the world. Further details about this incredible documentary can be accessed from the following web link: http://www.open2.net/whattheancients/index.html Also accompanying worksheet can be found on page
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© Copyright 2009-QLM
Science Student Sample
Subject: SCIENCE Five Senses
Sense of smell: recognition of the Creator and appreciation through thankfulness.
Sense of hearing: Integration of culturally recognised sounds relevant to students.
Sense of taste: Facts linked to an appreciation of the Creator and His wonderful creations.
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VERIFYING SOURCES
Teachers as well as students can approach education with a higher level of critiquing by finding the truth in what they read, write and pass on to others. Allah tells us: “O you who believe! If a sinful person comes to you with any news, ascertain the truth, lest you harm people unwittingly and afterwards become full of regret for what you have done.” (Al-Hujjurat, verse 6) The Prophet (saw) said: “Truthfulness leads to righteousness and righteousness leads to Paradise. A man will continue to speak the truth and strive to be truthful, until he will be recorded with Allaah as a speaker of the truth. And lying leads to immorality and immorality leads to Hell, a man will continue to tell lies and strive in telling lies, until he will be recorded with Allaah as a liar.”
ENGLISH SUBJECT SAMPLE (Comprehension, Media Studies)
© Copyright 2009-QLM
'Violence damages the Aboriginal cause'
Herald Sun Editorial, Melbourne, February 17
"In an aftermath reminiscent of the Los Angeles riots, the Block in Redfern in the cold light of day was littered with wreckage. In a knee-jerk response to a problem that has been simmering for years, the New South Wales government promises probes into how teenager Thomas Hickey died in a cycling accident and whether the police contributed to it, as claimed by locals. The police deny this and are backed by the NSW premier, Bob Carr.
"Also to be established is whether agitators exploited the community's grief to foment the violence in which 40 police were hurt. Mr Carr believes they did ... But no inquiry is needed to find the root cause of what happened on the Block. It was a doomed social experiment from the 1970s - when it was established to help Aborigines - but deteriorated into an Aboriginal ghetto in central Sydney. Crippling social disadvantage afflicts the people in this festering place ... [But] violence damages the Aboriginal cause - it does not belong in Australia."
Ray Minniecon Sydney Morning Herald, February 17
"Redfern is a good community. It is a good place to live ... For me, as an Aboriginal person, Redfern is a place where one can interact with a powerful collective will to struggle against imperial forces that continue to interfere with - and endeavour to reinterpret - our history, our identity, and our future prospects from a very different colonial perspective ...
"What did I see on Sunday in Redfern? I saw an Aboriginal mother grieving with her family and friends over the sad and tragic loss of her son. I saw an insensitive system attack that mother in a very insensitive and inappropriate way and at the most inappropriate time in her life. I saw a community grieving over another senseless loss of one of our young men. I saw our people struggling, continuing to adjust to the new nation. I did not see the new nation-builders offer this mother comfort or compassion...
"I live with this hope that my Aboriginal and Torres Strait Islander people will find our place and our space in the most alien and inhospitable place of all to Aboriginal culture and people - the city of Sydney."
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Use the following table to verify sources:
Name of Source:
Title:
Author:
Date it was published:
Setting? (location):
Who is it intended for? (audience):
What message or argument is presented by the author? (main idea):
What is the author’s point of view? (What do they think, feel?)
Does the author examine all points of view to the topic? (Is it a one sided view?)
How is the author presenting the information? (Is there any bias?) What words indicate this?
Is the author serving a particular interest group? If so, who?
Is the article using passionate language? What kinds of words?
Are there articles with a different or opposite view? What evidence do they use?
© Copyright 2009-QLM
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Comprehension Exercise
Lesson 1: Pre-Reading Task:
1. Before reading the editorial responses; examine the words chosen for the title “Violence
Damages the Aboriginal Cause”. Students work in a group on the following:
a. The teacher writes the title of these articles on the board without giving the students the
articles to read. Each student in the group is to write the first impressions/images or
thoughts they get just by reading the title of this article. Individually, students draw
their impressions of events in their writing books.
b. Students then come together as a group and discuss each others’ impressions. Students
share their drawings and tally how many of these drawings were similar in nature.
Discuss how these thoughts/images came to mind.
c. On butcher’s paper, students draw up the most popular impressions their group tallied.
d. Students then look up the meaning of each word of the title in a dictionary and place the
meanings beside each other. With the pictures and the title, students then develop the
events and a scenario of what happened – what they think the article is about.
e. Share these as a class and tell students that they will be handed the articles next lesson
to keep them in suspense.
2. Dramatisation – developing bias
a. Teacher is to write up a few facts of the event up on the board.
b. Teacher is to assign each group the task of representing varying interest groups who
will act as sympathetic reporters to that particular point of view; such as police, reporter
from well to do area, social worker, politician (liberal, labour), indigenous etc… Each
group is to use emotive words and play around with the facts to present their assigned
point of view. The aim is to convince the audience of their perspectives/views of what
happened. Students write up a Newspaper article with this title as their heading after
they have discussed how to present their view convincingly. Each group is to represent
the views of their interest groups in their report.
c. Draw pictures or take enacted photos that will be appropriate to go with this title and
students’ report.
3. Each group will present/enact their article as a News report to the class. This can be captured
on video for later reference and discussion. Students are to assign roles such as presenter,
reporter, camera person, eye witness, criminal etc… Students should also consider tone,
emotive and body language to present the news for their interest groups.
Lesson 2: Reading
1. Read the articles as a class. Students then read the article individually and highlight key words in each article. Students look up any words they do not understand to develop further understanding.
© Copyright 2009-QLM
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2. Students get back in their News groups and compare the articles they have read with what they
had assumed as their first impressions. On butcher paper complete the following table for each
article:
Lesson 3: Comprehending bias
1. Re-read the articles as a class using appropriate tone and emotion to add meaning to the text. As a class discuss whose perspective each article represents and how has this view been communicated. Consider language usage, emotive language, phrases, clichés, opposing words – it’s all about words! Allow the students to individually explore and sought through the words used in each article – drive the message home – ‘both articles are reporting about the SAME event!
2. Ask: What is different in each article if each is reporting about the same event? To aid student comprehension of bias allow students to fill in the following matrix:
It’s all about words!
Article 1 Article 2
Key words/meanings
Emotive Language
For the complete unit visit: www.muslimteachers.com.au
© Copyright 2009-QLM
Same Different
Event
Language
Emotion
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The Big Bang – “Just” a Theory?
A Lesson about the Language of Science
Samara Jalloul
Teacher Notes Student learning involves a synthesis of prior knowledge with new material. The learning process is not limited to the school context. Students think about and form opinions on issues that are not specifically addressed in the school curriculum. Their opinions about the relationship between science and religion are likely to be shaped by their exposure to the media, popular science sources and the wider community’s views on the matter. Acknowledging the prior knowledge of students is an important first step in helping them to extend, adjust or abandon their prior ideas. To develop their understanding of the nature of science, which is a fundamental element of scientific literacy, Muslim students should be encouraged to reflect on the relationship between religion and science. It is important that students understand how science and religion are not only different in their subject matter, but also in the inquiry processes and methodologies used by each and the status of knowledge acquired using each process. This is the approach encouraged by the National Academy of Science in the United States for teaching the theory of biological evolution. The aim of this lesson is to bring students to the conclusion that as a scientific theory, the big bang theory is a good one. This does not mean that the big bang theory is the “Truth”, as science does not “prove” its theories to be true in an absolute sense. However, based on the physical evidence currently available, it is concluded that the best explanation available for the formation of the universe is the big bang theory. From an Islamic perspective, no conclusion need be reached by the students regarding the status of the big bang theory. For Muslims, regardless of the physical processes involved in the formation of the universe, it is unquestionable that the universe was created by Allah. This fact of creation is unquestionable because it is not based on science - although it is a rational belief. It would be up to Islamic scholars to determine whether or not the big bang theory can be reconciled with the Quranic account of the creation of the universe. Either way, science – being a human endeavour – will never undermine the certainty of the truth of Islam. This means that even if the big bang theory cannot be reconciled with Islam, a Muslim can accept the big bang account to be a scientific model, without believing that it must be a reflection of reality. In this way, a Muslim can acknowledge an idea to be scientific and may even carry out scientific work within that scheme without believing it to represent the “Truth”. This is one reason why understanding the distinction between a model and a theory in science can be very important for a Muslim studying or practising science.
Muslim Views about the Big Bang Theory Muslim opinions regarding the compatibility of the scientific account of the formation of the universe with the Islamic view are varied. Some Muslims find the big bang theory to be consistent with several verses from the Quran. Other Muslims regard the big bang theory to be in contradiction with verses about the creation of the universe in six “days”. Still others view the theory to be in conflict with the fact of creation. To date, there does not seem to be a conclusive statement made by Muslim scholars on the matter. However, several scholars (e.g. Dr Mannaa Al-Qattaan, and Sheikh Muhammad ibn Saalih al-Uthaymeen) have criticised attempts to interpret the Quran by referring to scientific theories, or to endorse scientific theories by referring to the Quran. According to these Islamic scholars, attempts to interpret the Quran in this way reflect a misunderstanding of the purpose of the Quran, which is to guide people to morality and the worship of Allah, not to explain physical processes.
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Nevertheless, there are verses in the Quran whose meanings have been said to be consistent with parts of the big bang theory. In verse 11 of chapter 41, Allah said: “Then He turned to the heaven when it was smoke...” in describing the creation of the universe. This is consistent with the process of accretion in which gas and dust become more and more condensed due to gravitational attraction, and eventually form stars and galaxies. In another verse, Allah said: “Have not those who disbelieved known that the heavens and the earth were one connected entity, then We separated them?” (Quran, 21:30). The big bang theory is more in line with this verse than the steady state theory, which suggests that the universe has always existed in its current state. The big bang theory states that the entire universe originated some 15 billion years ago from a single very dense point, and that it continues to expand. This expansion has also been said to be in accord with the verse in which Allah said: “With power did We construct the heaven. Verily, We are Able to extend the vastness of space” (51:47). More recent translations of this verse end it with “We are expanding it” which is consistent with the original Arabic meaning as well as recent scientific findings. It is well known that in the Quran Allah has described the creation of the universe to be over a period of six “days”, and students often have questions in relation to this. Although there have been suggestions that the word “days” may be interpreted to mean stages rather than a period of 24 hours, there are some Hadith that elaborate on the creation of the universe by assigning specific days (Monday, Tuesday etc.) to the creation of certain structures or creatures. This is a matter that students, teachers or any person other than a Muslim scholar cannot make any conclusions about to avoid the possibility of contradicting an authentic Hadith. Some view the theory to be in conflict with the fact of creation simply because the theory provides an explanation of the physical origins of the universe. This view is often expressed by people involved in da’wah (calling people to Islam) in response to the atheists’ denial of the existence of Allah. However, although some scientists consider the scientific explanation to be a complete explanation that justifies their atheism, not all scientists find this to be the case. Indeed, an explanation of the physical processes is only complete for a materialist that believes only in the existence of the physical. This issue seems to be more related to philosophy than science, a point that students seem to catch on to rather easily. Science can only ever describe physical forms, events or processes. It does not weigh in on questions relating to the metaphysical. However, ideas that are not scientific may be rational, and the fact that they are not based on the scientific method does not diminish from their rationality. Muslim students will likely have been exposed to any or all of these Muslim viewpoints regarding the origin of the universe. Some students may feel strongly about any of those views while others may be undecided or confused. This provides the opportunity in class to discuss the different views about the relationship between religion and science in order to clarify student understanding of the nature and language of science. Integration At schools that have a completely integrated curriculum, a detailed study of the Islamic account of the creation of universe would ideally be run concurrently with this science topic during Islamic studies lessons. Where the curriculum is not completely integrated, time constraints would only allow a brief discussion of the Islamic perspective within the science program. For many students, this information will already be known to them. It is up to the teacher to make use of this prior knowledge to help students to develop a deeper understanding of the nature of science and the relationship between science and religion .The teacher can also make available or refer to information and resources for interested students to be accessed outside of class (e.g. school intranet, printed articles, school library resource). Lesson Sequence, Syllabus References + Accompanying Student Worksheets exclusively available to MTA members.
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Working Mathematically
No Calculator to be used
Answer the following Questions: 1. There were 77 360 men, women and children praying in front of the Kaabah on the first day of Ramadan last year. If ½ of the people were men, then how many men were there?
2. Medina has an average of 10 hours of sunshine per day. How many hours of sunshine is this a year?
3. Little Aisha can run 12km/h. How far does she run in 5 minutes? 4. Adam bought a broken down second-hand car for $3200, and after repainting and repairing it he sold it for $4000. What was his profit? 5. Uncle Abu Zachariah started with an integer 13; he subtracted 9 from it and multiplied the results by 2. What did he end up with?
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6. Mr. Thahabi and Mr. Badr were the first to arrive at Salat ul Eid; they shook hands as they both arrived. Eight more people arrived soon after them and all shook hands with each other. How many handshakes took place if all 10 people shook hands with
every other person there?
7. Firefighter Abu Bakr stood on the middle rung of a ladder, spraying water on a burning house. Abu Bakr then climbed up 9 rungs before the heat of the flames caused him to come down 14 rungs. After some minutes Abu Bakr was able to climb 20 rungs to the very top rung of the ladder. How many rungs did the ladder have? 8. Mr. Arebik, Mr. Inglish, Mr. Peedee and Mr. Jeografy are four teachers that teach Arabic, English, PD and Geography, however, none of them teach a subject that sounds like their name. Mr. Arebik does not teach Geography. When Mr. Arebik and Mr. Peedee beat the other two at tennis, the English teacher is a bad loser but the Geography teacher is a gracious winner. What subject does each teacher teach?
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Stage 4 – KLA: Science or History
What the Muslims taught the World? Documentary: BBC: What the ancients did for us – Islamic World!
Astrolabe – the star taker
Astrolabes were made in the 9th century in the Muslim world. List four things that the Astrolabe was used for: 1.
2.
3.
4.
TRANSFORMING THE ORDINARY INTO THE BEAUTIFUL Lustreware Muslim potters were the first to apply lustre glazes on clay pots. This technique involved mixing of metallic compounds with clay which produced gold and silver colours. Because Islam forbid eating out of utensils made from gold or silver, potters used this technique to transform the ordinary into the most beautiful. What is Lustreware? _____________________________________________________ ________________________________________________________________________ Draw an object that lustreware can be used on.
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Draw the first torpedo
Torpedo
Although the Chinese invented gunpowder, it was the Muslims who first used it as a
weapon. By the 13th century the first torpedoes, shaped like a pear with a spears at the front, was launched at enemy ships
causing devastating explosions.
Distillation
The multibillion dollar perfume industry owes its fortunes to the Muslim discovery of distillation. This process helps separate liquids. How are chemists able to separate liquids? Jabir Ibn Hayyam was the founder of this
science called CH_M_STRY
(hint: only vowels are missing)
List at least 3 products that have been created by Muslims using distillation: 1.
2.
3.
Shaft or the crank-connecting rod system?
Who created this machine which was used to raise water? Give examples of later inventions which depend on this crank-shaft engine?
FOR COMPLETE WORKSHEET GO TO
www.muslimteachers.com.au
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