Media news can be regarded as an important teaching material to be used in lessons in terms of being interesting, containing up-to-date information, reinforcing what has been learned in the course, and combining it with many methods and techniques. In addition, the fact that media news provides a more concrete learning, helps the subject in the lesson to be connected with real life and helps students to develop their empathy skills. Therefore, the use of media news in religious (...) education can increase curiosity and interest in the lesson and enable students to actively participate in learning processes. This article, which focuses on how to benefit from media news in religious education, has been prepared to raise awareness about the use of media news for teachers who attend religious education classes, and thus to guide them in using media news in their lessons. In the study, the use of media news in religious education was first addressed in a conceptual framework, and then the extent to which media news was used in the textbooks of the religious education courses was investigated. Within the scope of the research, 42 books on Religious Culture and Moral Knowledge (RCMK) and Imam Hatip High School Vocational Lessons were examined and four examples were found as a result of this examination. It was observed that the media news used in the textbooks led the students to research, share and discuss. However, the fact that only four examples could be found in 42 textbooks reveals that media news are not used sufficiently in religious education, and teachers are not provided with sufficient material on the use of media news in teaching processes. In the third part of the study, the issues to be considered in the use of media news in religious education are examined in three groups as before, during and after the lesson. According to this media news can be evaluated as lecture, interpretation, concept definition, question-answer and application of discussion techniques during the lesson. Discussion, scientific research and case study methods are methods that can be used effectively in media news activities. In the last part of the study, six activity examples are given for the use of media news in religious education classes. These activities are the activities of the lessons of RCMK (4-7th grade), The Life of the Prophet (7th grade), Basic Religious Knowledge (9th grade), Fiqh (10th grade) and Islamic Culture and Civilization (12th grade). These exemplary activities, prepared at five different lessons and five different class levels, reveal that media news can be used quite effectively in religious education, and all media news from sports to economy, from health to daily life can be associated with the course subjects. In the context of the results of this research, it is suggested that the course books should be updated and media news should be included more. Through a platform to be established by the General Directorate of Religious Education, news in the media can be archived and a guide can be prepared on what subjects and how these news can be used. Additional research can be conducted with focus on a single lecture or a single media tool. In addition, quantitative and qualitative studies can be conducted to asses the contribution of the use of media news in religious education classes to students’ learning. (shrink)

Kyrgyz people lived under the control of Soviet Union for about 70 years. During this time, they were forbidden to practice any kinds of religious duties. Their religious schools and mosques were closed or used for other aims rather than religious needs. In short, all kinds of religious freedom and practices were forbidden strictly. The aim was to bring up an atheistic people during the days of Soviet Union. However, when Kyrgyz people won their independence and (...) established a new country, all kinds of restrictions in terms of religion were abrogated and people began to establish their religious schools and mosques. While during the first years of independency of the country in 1991, there were only 39 mosques, as of 2018 there are nearly 3,000 mosques in the country. In addition to the increase of mosques, the number of people going to mosques also increases day by day. This article examines mainly the development of religious freedom in terms of legal aspect from the beginning of the establishment of the country to our time; the legal statues, functions, and duties of State Commission for Religious Affairs and Religious Office of Kyrgyzstan Muslims, and as common religious educational places mosques, religious activities done at mosques, the factors effecting these activities negatively.Summary: Kyrgyz Turks are one of the most ancient tribes in Central Asia. Although there are various views and knowledge about the religious life and the process of Islamization of them in various sources, there is no doubt that one of the most important elements which shapes Kyrgyz culture and social life is Islam. Even though they continued the activities of Islamic education and training under the rule of many nations thorough the history, all activities of religious education were tried to be forgotten and religion was removed from daily life under the Soviet communist regime. However, with the establishment of the Republic of Kyrgyz based on the secular and democratic bases on 31 August 1991, Muslim people showed a great effort and endeavor to open some institutions where they could live their religion, perform their religious duties, and teach religious and moral values for people. After the declaration of independence, with the enacting of “Freedom of Faith and Religious Institutions” on 16 December 1991 which was one of the first enacting laws, very important developments happened in terms of both formal and informal education. Some knowledge concerning Islam is given in some culture courses and “Religious Office of Kyrgyzstan Muslims” was created for meeting all kinds of religious needs of Muslims in the country in 1993. With the establishment of the “State Commission for Religious Affairs” in 1996, some new legal regulations were made. Thus the state’s policy about religious education and teaching gained a new dimension. During this process, the state faced some problems concerning developments in religious education. Although some of these problems have been solved legally, there are still many problems about religious education today. Since the independency until now, there have been many researches as articles, books, master theses and doctorate dissertations about various fields of religious education, religion-state relations, religious institutions, course books and their curriculums. However, a great majority of these studies belong to religion-state relations and the field of formal religious education. There aren’t any academic studies or research about mosques and imams that concern the great majority of the country population. In fact, from the point of religious education, common or informal religious education is as extremely important as formal religious education. For the mosques that are one of the most important institutions of common religious education are spread to the most remote corner of the country and serve for all people of different ages for the whole year. The effects of common religious education increase day by day. While there were just 33 mosques in 1933, there were 39 mosques in the independency year of 1991, as of 2018 this number has risen to 2830. Relating the imams who work at mosques, it is not possible to speak about a systematic structure. Since imams are generally graduated from madrasas, their educational levels are very low. As they have not enough financial support and highly educated teachers, they cannot give good education to their students and cannot adopt themselves to the modern educational levels in teaching religious issues. In order to solve this problem, Muftiyat either sends students to abroad or gives in service trainings for imams. Another important problem in relation to imams is the way of assignment. There is no criterion for assignment of imams. They are not designated by the Muftiyat, but it just legitimizes those imams who are chosen by congregation. Imams receive neither any salary from the Muftiyat, nor they have any social assurance. They work either voluntary or their incomes are paid by people. Although all of these negative conditions, mosques and imams have a great importance on Kyrgyz people’s education, culture, worship, and moral teaching. It can be said that there are two kinds of education at mosques and masjids. One of these is “moldos”, some men of religion who gather students and give some religious knowledge without following any curriculum. Although some of them take education from some Arabic countries or Pakistan, their educational level is very low and cannot recite even the Qur’an correctly. In addition, they have very little knowledge about pedagogy and religious themes, and they have not enough educational experience. The second type of education at mosques and masjids is carried out through Friday sermons and preaching. However, this is not an effective way in giving religious education. Because the way in which the Friday sermon is given is not appropriate as a good teaching method. As the sermons are done in Arabic, there is no effective communication between the imam and the congregation. However, Friday sermons and preaching are very important for people’s religious education and socialization. This article firstly deals with the developments in religion in the times of freedom of the country, secondly, it examines the institution of Muftiyat to which all mosques are adhered and “State Commission for Religious Affairs” that register the mosques which the Muftiyat approves, and lastly gives information about mosques and their congregations in the country. (shrink)

The process of deciding which higher education institution to attend is a very important turning point for an individual who graduates from a secondary education institution and has sufficient central placement score. Making the right decisions at the mentioned turning point is important both for the individual him/herself and for the quality of the future service. In this context, the main purpose of this study, which consists of findings obtained from the descriptive analysis of the answers given (...) to 9 open-ended questions, is to determine the opinions of the individuals who continue higher religious education within the scope of the choice of faculty, the determined goal and the quality of the education. In order to achieve this aim, the research was completed with the participation of 117 students, 54 male and 63 female, studying in the Faculty of Islamic Sciences of Giresun University in the 2019-2020 academic year. According to the data obtained in the study, the participants' interest in the field in the process of choosing the faculty, their interest in the field, especially to receive religious education, affected by factors such as placement score, professional justification, the school they graduated from, the desire to acquire knowledge, family and influence of social environment, desire to serve religion. In addition, concerns about employment have been pointed out as the main reason for turning to higher religious education throughout the country. Considering the targets determined regarding the process before and after higher religious education, continuing higher religious education with graduate education and being a teacher of the RCaM, Qur'an course teacher, Imam hatip, muezzin within the Ministry of National Education and Presidency of Religious Affairs were mentioned. In terms of the quality of teaching, learning techniques based on rote are criticized, while teacher-student interaction in the institution where the education is made is mentioned as a reference increasing the quality of education. (shrink)

In our country, mildly mentally disabled students are being educated in general education classes by means of integration. An individualized education program (IEP) is being prepared for these students when needed. However, the impact of BEP on students with intellectual disabilities in religious education has not yet been sufficiently discussed. The purpose of this research is to examine the impact of the IEP on the achievement of religious education of mentally disabled students and the (...) level of religious learning of these students. For this purpose, in addition to the education given in the general education class for the 6 mildly mentally disabled integration students studying in the 4th grade of primary school, 2 hours of education were carried out in the support education room per week during the education and training year. Semi-experimental study was designed according to the single-tasked multiple-start model. Education process was evaluated by Achievement Test, the Teacher Observation Form, the pre-test based on the Self-Assessment Form, post-test and retention tests. As a result, it has been seen that BEP has a positive effect on the achievement of religious education of mentally disabled students (ZEKÖ). In this framework, it has been found that students are influenced by the society, especially by their peers, when they are given time they constitute religious knowledge, they understand normal individuals religious behaviours, they are more emotional, they forget religious information that is not used in everyday life and when they accomplish they increase self-confidence and self-esteem and internalize values.SummaryPeople differ in their creation. This difference is greater in people disabled. In terms of individual traits and educational qualifications, individuals with disabilities who are severely different from their peers and who have difficulty in playing the roles they should play are evaluated in several groups. One of these groups is mentally disabled. Mentally handicapped people have various rights as normal individuals. One of these rights is the right to education. National and international laws guarantee the educational rights of individuals with intellectual disabilities. Similarly, Islam and his best practitioner, the prophet Muhammad, did not consent to the transformation of the mentally disabled into begging masses or to their isolation, but rather to integrate them into society. According to Islam, individuals with intellectual disabilities have the “capacity to acquire rights“, even if they do not have "capacity to act". This right requires them to receive an education that takes into account their differences, just like normal individuals. Because of their learning characteristics, mentally retarded students differ from their peers, therefore they cannot benefit from the educational activities organized for normal students. So, these students need a special education to ensure that the mentally disabled are successful and live in society without being dependent.Inrecent years, in our country as well as in the world, the principle of "least restricted education environment" is taken into consideration for mentally handicapped people who need special education, which approaches to co-education with their peers. This approach is tried to-be applied at all educational levels. Due to the diagnosis and evaluation in the Guidance and Research Center, a large number of mentally retarded students are placed in normal schools. These students, like other courses, take the Religious Culture and Moral Knowledge Course together with the normal students. However, depending on their learning, they have the right to receive separate training as 1-3 people at-the support training room. The instructional adaptations necessary for the education of these students made by the Guidance and Research Centers are carried out by the teacher who plays the basic role in the education of the students. One of the important elements in the education of these mentally retarded students who need special education is the individualized education program. This program is prepared by the cooperation and joint decision of all stakeholders who may contribute to student’s education. The status of the student to participate in the learning and teaching activities, the amount and the quality of the education to be received in the support education room are made within the framework of this program.One of the most important courses in the education of mentally retarded students who are educated by inclusion is the Religion Culture and Moral Knowledge course. Because this course has the potential to make serious contributions to the socialization of students and to maintain their lives independently. However, there are a limited number of studies investigating the quality of religious education at-the scientific level. Furthermore, it has not been observed that these studies have been quasi-experimental. This study aims to reveal the quality of education for the mentally handicapped students. For this purpose, it aims to determine the contribution of religious education in the support education room to the success of the student depending on the individualized education program. It also makes it possible to make conclusions about how mentally handicapped people use their mental skills to learn religion. Depending on the aim of the study, during the 2015-2016 academic year, primary school 4th grade students and 6 mentally disabled inclusion students were educated. The quasi-experimental study was designed according to the single-subject multiple-start model. The process of the education, in other words, the development of mentally retarded students towards religious learning; were evaluated by Success Test, Teacher Observation Form and Self-Assessment Form based on pre-test, post-test and retention tests.Findings of the study; Faith, worship, the prophet Muhammad, Qur’an and its commentary, are classified according to the fields of morality, religion, and culture. The post-test achievement scores of the students in all learning areas were higher than the pre-test achievement scores. This shows that religious education in the support training room based on individualized education plan contributes positively to the success of the student. The results of the retention test are close to the results of the final test. In addition, it was determined that the students were affected by the society, especially by their peers, structured the religious knowledge when given time, they understood the religious behaviors of the normal individuals, became more emotional, forgot the religious information that is not used in daily life, increased their self-confidence and self-esteem as they succeeded and internalized the values. Based on these results, the following recommendations have been developed.Support Education Rooms should be functionalized and special attention should be given to individual or group-based religious education based on the nature and objectives of the subject in these rooms.In religious education, by taking into account the performances of mentally retarded inclusion students (MHIS), the relevant dimension of religion should be given importance according to their contribution to their normal lives and they should be consistent and patient in this process.Since MHIS has different levels of learning and perception and different developmental characteristics at every stage of life, it should prioritize their proper use of their existing capacities based on their religious education, interests and curiosities.Since MHIS is influenced by the emotion dimension rather than the information dimension of religion, religious education for them should be oriented towards life, which is not academic, literal or doctrinal, but rather their life and feelings.Similar studies with different study group students must be done and the results of the study should be interpreted comparatively. (shrink)

This study aims to investigate the concept of religious moderation in the form of values contained in Islamic religious education textbooks at the junior high school level and to analyse how these values are implemented in Bandung, West Java schools. This article employs qualitative data collection techniques, including a literature review, observation, and interviews. The study finds that the content of moderation values, such as non-violence, egalitarianism and fairness, and tolerance, aligns with the Indonesian (...) government’s religious moderation pillars. The study also reveals that the implementation of moderation values has been carried out, especially by Islamic religious education teachers, resulting in a safe and respectful school environment for Muslim and non-Muslim students alike. The implementation of non-violence values aims to prevent students from being exposed to extremist Islamic groups. Meanwhile, egalitarianism and fairness values emphasise the equality of every human being and place every religious community in a middle position between two opposite poles. Lastly, tolerance values emphasise the importance of religious freedom and the principle of national commitment, requiring every person and religious community to maintain their national commitment without feeling that their group has the highest rank. Furthermore, the study discovered that the implementation of moderation values based on textbooks had been carried out, particularly in two schools in Bandung City that involved the collaborative participation of students and teachers. Contribution: This finding contributes to the study of religious moderation in the general school at the primary education level. Until now, the study of religious moderation has mostly focused on the discourse of social movements and the atmosphere of Islamic education, namely Islamic boarding schools. (shrink)

Textbook Islam, nation building, and the question of violence / Gregory Starrett and Eleanor Abdella Doumato -- Egypt : promoting tolerance, defending against Islamism / James A. Toronto and Muhammad S. Eissa -- Iran : a Shi'ite curriculum to serve the Islamic state / Golnar Mehran -- Jordan : prescription for obedience and conformity / Betty Anderson -- Kuwait : striving to align Islam with Western values / Taghreed Alqudsi-Ghabra -- Oman : cultivating good citizens and religious virtue (...) / Mandana E. Limbert -- The Palestinian national authority : the politics of writing and interpreting curricula. Genesis of a new curriculum / Nathan Brown ; A conflict of historical narratives / Seif Da'Na -- Saudi Arabia : from "Wahhabi" roots to contemporary revisionism / Eleanor Abdella Doumato -- Syria : secularism, Arabism, and Sunni orthodoxy / Joshua Landis -- Turkey : sanctifying a secular state / Ozlem Altan -- Textbook meanings and the power of interpretation / Gregory Starrett -- Conclusion : tailor-made Islam / Eleanor Abdella Doumato and Gregory Starrett. (shrink)

Philosophy of Islamic religious education to preschool children.

The II. constitutional period is a period of renewal in many areas. Political, social and educational changes also had influences in the field of religious education. One of the examples of these changes is the ʻAmelī I҆lmiḥal textbook written by Halim Sabit (DOD. 1946) in five volumes for both teachers and student. This study particularly aims to assess this textbook in terms of religious education. Accordingly, the following questions are addressed: “What are the topics covered (...) in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. Summary: Education I҅lmiḥal, occupies an important place in the history of Islamic religious education. According to the religion of both adults and children to learn the principles of faith and worship, it is aimed to shape the daily life. In this context, for example, during the Ottoman period, In the period of II. Mahmut, boys were required to attend the primary school. Thus, it was ensured that children could learn I҅lmiḥal and Islamic sharia properly. Children are taught alif ba for Qurʾān readings in primary schools, as simple as required by religious duties, writing skills have been acquired and the four processing rules are memorized. The II. constitutional period is a period of renewal in many areas. Extreme innovative thinking is also reflected in education. Especially after the Balkan wars, the idea that the collapsing state would be saved through education was dominant. For the first time, a higher education institution for girls and a kindergarten for young children were opened. By recognizing the importance of pedagogy knowledge in teaching, the students have switched to a system where they can search for observation and experiment. Innovations in educational methods have started to be seen. It was seriously opposed to memorization, and the question and answer was seen as old methods. Instead, it was proposed to use sightseeing observation and discovery. Political, social and educational changes are also reflected in the field of religious education. As a reflection of the newly introduced methods, there have been changes in the ʻAmelī I҆lmiḥal books prepared for children. One of the examples of this is the ʻAmelī ʻIlmiḥal textbook, which was written by Halim Sabit in five volumes. This ʻAmelī I҆lmiḥal was prepared in 5 volumes for teachers and students.The main purpose of this study is to evaluate ʻAmelī I҆lmiḥal textbook in terms of religious education This study particularly aims to assess this textbook in terms of reigious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. The textbook prepared for the students of the first year consists of 21 boards/sheets. The sentences are quite self and short. The contents of the board/sheet are well suited to be discussed and explained. There are no headlines on the boards/sheets. The language of text is Ottoman. It is possible to express the topics covered in the book under the following themes:Prayer and Sūras: Basmala, Kalima Tawḥīd, Kalima Shahāda, Fātiḥa, Subḥana Rabbiyal Aʿala, Subhana rabbiyal ʿAẓim, As-salāmu ʿalaykum va Raḥmatullah, Taḥiyyat, Salawat Sharif, Iḥlas, Kawthar, Subḥanaka Prayer, Qunut Prayers.Faith Issues: Allāh, the fear of Allāh, thanks to Allāh, the Qurʾān, Prophets, Prophet Muḥammad, The Hereafter, Heaven Hell, Angels.ʿIbādat Issues: Zakāt, Ablution, Prayer, Adhān, worship in General (Salāt, Ṣawm, Zakāt, Ḥajj)Social Issues: Friendship, affection for minors, affection for parents, Muslims are Brother, human love, respect for the elderly, respect for scholars.The textbook prepared for the teachers of the first year; consists of 21 pages, 69 pages and Ottoman. As the students do not include the topics in the textbook, it is appropriate to mention the names of the subjects in the textbook of the teacher:1. Subject: Memorization of the Word of Tawḥīd and word of Shahāda; 2. Topic: Raising ideas about the nation in children; 3. Subject: The adjectives of Allāh Almighty; 4. Subject: Love of Allāh; 5. Subject: Angels; 6. Subject: The Divine Books; 7. Subject: Prophets 8. Subject: The Hereafter; 9. Subject: Thank Allāh; 10. Subject: Repentance; 11. Topic: Protecting the language from bad words and threats; 12. Subject: Zakāt and charity; 13. Subject: Riya҆ and his goodness engrave; 14. Subject: Love to the prophet Muḥammad; 15. Subject: Parental love; 16. Subject: The brotherhood of Islam; Subject: Human love; 18. Subject: Ablution; Subject: Prayer; 20. Subject: Respect for the elderly; 21. Subject: Love to ʿulamāʾ; 22. Subject: Fear of Allāh.Halim Sabit also gave information about the methods and techniques to be used in the course and emphasized that the teacher told his / her not by looking at the book. He thought it would be only influence the student in this way. It is recommended to use the appropriate language for the child, to make an introduction in the subjects that will be learned in the new subjects and to draw attention to the subject and to teach the subject gradually. An important advice is the knowledge that the teacher wants him / her to do in the long-term memory in the present sense. The teacher must repeat a subject several times while teaching a subject, and should not immediately remind a student of forgotten subjects, talk to a student and has finded to him. A subject should not be passed without being thoroughly understood, and the classroom needs to be opened by the teacher in order not to forget the learned subjects. The first fifteen minutes of each course should be reserved for the repetition of previously learned subjects. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. (shrink)

Religious education (RE) has often found itself at the centre of debates about education's role in promoting social cohesion in contemporary multi-religious societies. The paper considers RE's relationship to religious plurality within the broader context of politics of curriculum and debates on pluralism. Drawing upon the recent works on the history of religion and using the teaching of the histories and cultures of Muslims in RE as a case study, it argues that RE (...) has yet to fulfill its potential in this regard. The paper examines reasons for this and recommends alternative approaches to content which may help RE rise to the challenges posed above. (shrink)

This handbook is a collection of contributions by predominantly Muslim religious educators from German speaking countries. All of the contributors are actively involved in the development of Islamic religious education and are pioneers in their field who are working in locations and under conditions which are not always encouraging. The contributions also include reflections on learning processes the authors underwent while establishing their work at European universities. This book is aimed at teachers, students and university staff (...) who are involved in Islamic religious education on both a theoretical and practical level. It is intended to serve as an introduction to Islamic religious education. (shrink)

: The concept of Self-Control carried by contemporary criminology has been put forward in order to catch up with increasing crime rates in society, to prevent crime, and to function in anger control. Works done in this area also include measures that must be taken early in the course of a kind of education to prevent crime in general. we see that in some countries Social and Emotional Learning programs are used in areas such as character education, prevention (...) of violence, anti-drug measures and school discipline. In the Islamic world, the self-control from the earliest times has been dealt with and dealt with as a religious matter. Many of the verses of God and the words of the Prophet are directed at controlling one's self, controlling one's emotions and anger. It has been reported to believers that a way of earning God's love and compassion is self-control. Despite being encouraged by various Islamic sciences, one of the main themes of Islamic mysticism is self-control. Therefore, Islam is one of the main subjects of self-control in education understanding. Summary: In the early 1990s, Michael R. Gottfredson and Travis Hirschi's "General Theory of Crime" made considerable progress in the theory of control theory and demonstrated remarkable results based on experiments. Along with these, we see that in some countries Social and Emotional Learning programs are used in areas such as character education, prevention of violence, anti-drug measures and school discipline. In 2002 UNESCO undertook the introduction of this program in order to serve the above purposes and sent letters to the education ministries of approximately 140 countries. Today, there are studies aiming to educate the sensation itself instead of using emotion to train. Self-regulation refers to being able to control our emotions and manage them. Some emotions develop over time during the child's brain and biological development and reach maturity level when the development of the nervous system is complete. Pratt and some other researchers found that communalization with parents and neighbourhood conditions predicted the diversity of self-control. They argue that community-level control and socialization are equally important factors contributing to the development of self-control. It has been seen as a virtue for the liberation of man's self and his desires. This virtue was met with the term Sophrosyne in ancient Greek, which means that "one lives his life diligently and intelligently; harmonious balance and wisdom." The Romans and the old Christian church have called it Temperantia, restricting emotional excesses. The subject of self-control and balancing of emotions is also studied in Islamic religion under the name of "Nafs Struggle". In fact, beliefs are emotional patterns. In order for human beings to be able to place their thoughts and beliefs in their native place, they have to be transformed into emotional patterns. For example, "goodness is good to do" expresses a thought. To add the emotional dimension to it, it must be reinforced by confirming that it is nice to do good to people. Emotions that begin to direct man's behaviours certainly shape him according to a reference value. These reference values or, in other words, standard values are determined and imposed by religions or are derived from the moral code of the community. Some scholars have also defined religion as a moral field that regulates psychological and behavioural tendencies by rewarding grieving actions and punishing those who are contrary to common good. Therefore, religion also includes moral concepts; it also affects supernatural thoughts. It is thought that religion, in turn, arouses beliefs and attitudes that prevent personal violence, impiety and dishonesty. In fact, what we call conscience is that the external control power becomes an internal control mechanism. To put it more precisely, it means internalizing these values of powers that represent authority that imposes external controlling thoughts and emotions. Therefore, our conscience in the social and physical environment constitutes the conscience of the things we have developed and the accusations that we have developed. The development of conscience in a person is also linked to the development of education and responsibility he has received. The main goal of religious education is to place the belief in God and to adopt and sustain a whole of values based on God's existence. For a person to know and feel the presence of a person who always sees and controls him will always lead him to a more controlled and supervised life. He who believes that God sees and hears people and that he will be punished or rewarded according to his bad and good behaviours, of course, seeks to control himself. Because in the method of reward and punishment, the aim is to create a mental condition for him by encouraging and loving something. Also, as a result of this operation, the brain learns to set limits on behaviour. This is conscious behaviour. Since consciousness is the information we have about ourselves, we are consciously observing and studying ourselves. The thing that distinguishes human beings from other beings is that they are aware of what they are aware of and that they realize it. If we did not have such a property, it would not be moral and we could not control ourselves. We can only find ourselves in ourselves and without any intermediary. These tools are not only scientific instruments, but also five senses, imaginations and thoughts, which are tools of the mind. Besides, when we add the ability of a person to evaluate and observe himself as an external object, wisdom can be understood when God suggests that we should think about our own nafs. The conscious person who thinks about himself is the one who takes charge of himself and accounts for his soul. To address this, the Messenger of God said: "The wise man,, draws his soul into account and works for the post-mortem; and if he is weak, he will obey God's will and ask for God." The Messenger recommends that a person be curled into himself and think and perceive about the soul, with the following words: "Do not go round with your heart, multiply your condolences and cry." Of course, many arguments have been put in place to ensure that self-control of the person in religious life is ensured. One of these is a feeling. Because the sense of shame requires to be embarrassed by other people, and to behave oneself. The Messenger, when he saw someone among ansar counselling to his brother about the modesty, said, "Certainly, it is by faith." Because the feeling of embarrassment is fed by the fear that the deprivation of social good will live on man. In personal relationships, a person is bound to put a limit on his behaviour in order not to offend others. The sensation of emotion is a feeling of emotion recorded in the frontal area of the brain, covering the social skills. The opposite of shame is insensitivity, impudence and irresponsibility. (shrink)

Study and teaching of Islam with refererence to Qurʼan and Hadith.

Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated (...) how this ethic is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the creative order upon which the world was created, and of right living, is essential in this educational project and the global ecoIslamic movement employs a range of institutes, from the masjid to the maktab, to impart the environmental message of Islam. Despite the manifestation of environmental education activities across the educational establishment, much of what passes as Islamic education today is not representative of the holistic, integrated and comprehensive educational philosophy of Islam. Contemporary social concerns, such as the environmental question, can, in my view, act as an impetus to develop a pedagogy which endeavours to be true to the religious traditions, values and ethics of Islam, while also displaying the transformative force of this faith. Muslims, at more than one-fifth of the world population, own a fair share of global concern around the earth’s health and well-being. Across the world, many continue to base their life and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and institutions in meeting one of the greatest challenges facing humanity—the health of our planet. (shrink)

The teaching of akhlāq (moral values) in Islamic Education lessons is one of the important aspects in the Integrated Curriculum for Secondary Schools in Malaysia. Its purpose is to develop the potential of the individual in a holistic, balanced and integrated manner, encompassing the intellectual, spiritual, emotional and physical aspects in order to create a balanced and harmonious human being with high moral standards. The aim of this article is to examine teachers' perceptions of the teaching (...) of akhlāq at secondary school level. Data were collected from 22 respondents about the process of teaching and learning akhlāq, the school environment and the internal and external factors that might influence the students' akhlāq. The study found that most of the Islamic Education teachers interviewed were satisfied with the process of teaching and learning akhlāq in their schools. Despite a few weaknesses in terms of implementation, they believed that school activities, religious activities and school regulations at their schools gave positive and significant contributions to the development of students' akhlāq. It was also found that peers, negative attitudes among some teachers, parents and local communities, the mass media, entertainment centres and the demands of jobs had negative influences on the students' akhlāq. (shrink)

Our study aimed to investigate what Muslim families in England have the opportunity to have religious education for their children and to examine the institutions or structures that provide Islamic education opportunities. Document analysis as a qualitative method was adopted in our study. Academic books and articles related to the subject, statistical records, various re-ports provided by the state and private institutions, school curricula, school inspection reports, and law articles, and some court decisions constitute (...) the main data sources. Maximum diversi-ty sampling from the purposeful sampling types was used in determining the schools that were examined their Islamic curriculum, and it was tried to include as many different curriculum examples as possible. The fact that religious lessons are compulsory in schools in England and that this lesson is taught with a multicultural approach can be seen as an opportunity. On the other hand, there is a flexible education system in England. Muslim faith schools, supplementary schools (madrasa, maktab, and mosque school), and the home-schooling system are places and structures where Islamic education is carried out within the scope of formal and informal education. It is seen that Muslim faith schools are allowed to be opened as 'voluntary aided schools' by defining their distinctive religious characters as Muslim. The number of ‘state-funded Muslim schools’ is very limited, but their existence carries symbolic weight as a recognition of the Muslim com-munity’s right to establish such schools. It is understood that Muslim faith schools were opened mostly in the category of ‘independent schools’. Although there are various discussions about it, it is also important for Muslims to have informal religious education, in addition to formal education; it is allowed to open schools that offer Islamic education under the name of madrasa, maktab or mosque school. Families who send their children to the community schools because of the insufficient number of Muslim faith schools send their children to madāris (singular: madrasa), makātib (singular: maktab), or mosque schools which are called as ‘supplementary schools’. Social and moral values are taught here, including the teaching of the Qur'an, as well as sīrah (the biography of the Prophet), fiqh (jurisprudence), and Islamic history. It was understood that families who want to protect their children from the unhealthy envi-ronment of the school have the right to prefer home education, since the school is not compul-sory. In this sense, home-schooling can be considered as another opportunity for Muslim fami-lies to have their children Islamic Education. In addition to all these opportunities, the lack of a standard in these educational structures, the unqualified teachers, the inadequacy of curriculum development studies, and as a result, lack of qualified teaching materials are important problems. Economic limitations emerge as the first obstacle to increase the number of Muslim faith schools and to improve educational quali-ty. This situation threatens the quality of education by giving rise to poor buildings, insufficient resources, insufficient health and safety standards, and inexperienced management. Another threat to the quality of education is that teachers for independent schools do not have to have Qualified Teacher Status (QTS). While negative perceptions about Muslim schools have been identified as another challenge, it is expressed in various sources that Muslim students are frequently exposed to Islamophobia in various ways in public schools. Linking mosques and Islamic education institutions to radicalization and making them a subject of discussion is another noteworthy issue. Although there is no evidence of the relationship between Muslim schools and terrorist acts in England, Muslim schools are subjected to suspicions of being po-tential breeding grounds for future extremists. It seems necessary to take some actions for madrasahs who do not want to be under the con-trol of the state to reach certain standards and increase the quality of education. For example, Muslim supplementary schools should be united under the same roof of an association like The Association of Muslim Schools. This will help to attain certain standards, to increase the quality of education, and to create opportunities for various cooperation and sharing of experiences. Also, it should not be seen enough that the teachers in the madāris only have religious educa-tion, and their pedagogical competencies should be improved by subjecting them to various educational programs. (shrink)

This article utilises Gadamerian hermeneutics method and Freirean theory of the purpose of Religious Education to explore how Religious Education can contribute to achieving United Nations Sustainable Development Goal (SDG) 4, emphasising education for sustainable development. The study contends that Religious Education in Lesotho occupies a distinctive position in the education system, surpassing other countries in its extensive integration. Due to historical factors, Religious Education is taught in nearly all (...) religiously affiliated schools, comprising about 90% of all educational institutions in Lesotho, and even in certain public schools. The curriculum of Religious Education in Lesotho aligns directly with the educational objectives of SDG 4. Additionally, Lesotho’s Religious Education corresponds to three levels of school education for sustainable development: whole school approach, classroom approach, and community approach. Nevertheless, the study asserts that for Religious Education in Lesotho to better align with education for sustainable development, various enhancements are required. Firstly, inclusivity across all religious traditions is essential, moving beyond a sole focus on Christianity. Secondly, there is a need for wider dissemination and implementation of Religious Education in all schools, irrespective of their affiliation. Lastly, a shift from traditional pedagogies to transformative approaches is recommended to boost the effectiveness of Religious Education in advancing sustainable development.Contribution: This article contributes by analysing Lesotho’s case and its implications for enhancing Religious Education teaching to effectively address SDGs. It broadens existing knowledge on Religious Education’s potential as a platform for sustainable development and provides recommendations for its improved implementation in a specific context. (shrink)

What and how to teach religious moderation at the undergraduate level still concerns academics. This study aims to explore the perceptions of lecturers and students about the objectives, content, and strategies used in learning religious moderation. This study uses a multiple-case exploratory design with a qualitative approach. Data were collected through interviews with eight lecturers and 15 students from public and Islamic universities in Indonesia. Data analysis in this study used conventional content analysis methods (...) with an inductive coding process. The first two authors analysed data, and their agreement was calculated using Cohen’s kappa of 0.90. As a result, participants said that the ultimate goal of learning moderation in religion is to teach students about aligning views on religion and non-religion. The content that needs to be taught early and as a firm root of religious moderation is the internal harmony of religious communities. Finally, the development of campus culture can be an alternative model to internalise the values of religious moderation. Contribution: Overall, this research helps us to understand what kind of religious moderation learning we want to introduce in Indonesian universities. (shrink)

The social impact of robotics applied to domains such as education, religion, nursing, and therapy across the world depends on the level of technology as well as the culture in which it is used. By studying how robots are used in Iran, a technologically-savvy country with a long history and a rich culture, we explore their possible impact on interrelated areas of religious and ethical features in education in an Islamic society. To accomplish this task, a (...) preliminary exploratory study was conducted using two social robots as teaching assistants in Islamic religion classes for 42 elementary students. More than 90% of the participants in the study absolutely preferred the robot-assisted religion class over one taught by a human. Building on the results from the students’ viewpoints and exam scores, the acceptability and potential of using social robots in the education of Islamic religious concepts in Iran are further discussed in this paper. (shrink)

This article considers the proposals of the final report of the Commission on Religious Education (CoRE 2018) and its controversial conclusion that the law should require religious education to include teaching about non-religious worldviews alongside religions, presumably in equal measure. Attention is given both to Trevor Cooling’s recent defence of CoRE’s proposals against already expressed criticisms and to additional criticisms, that of the abstract nature of a worldview as a highly ramified, philosophical concept, which (...) is educationally ill-suited to the interests and intellectual capabilities of many pupils, and that of the failure of the proposals to indicate in what ways they overcome current systemic weaknesses. It is concluded that religious education should not be reconceptualised as the study of religious and non-religious worldviews nor should it adopt a framework that construes religions primarily as worldviews. (shrink)

The role and attitude of the faculty members, who is one of the pillars of the education system, is important in making the evaluation of distance education, which began to be implemented quickly and suddenly with the pandemic process. For this purpose, the effects of the use of distance education in higher religious education were examined from the perspective of the faculty members. 134 faculty members working in faculty of theology/Islamic sciences participated in the (...) research. In the research, the descriptive survey model, one of the quantitative research methods, was used. The data of the study was collected with a survey form consisting of 40 items in the five-point Likert type as well as demographic information. The analysis were made with SPSS 26 program using frequency (f), percentage (%) and mean (x̄) calculations from descriptive statistical methods. The findings in the dimensions of technology use and the role of the distance education support unit, preparation for lessons and motivation, teaching process and general evaluation of the method are presented in tables and interpreted. As a result, it was revealed that the anxiety and worry in the first stage decreased in the faculty members, they could adapt themselves to the distance education method sufficiently, but they were not satisfied with the efficiency of the courses, the attendance rates of the students, the assessment and evaluation methods used. The integration of distance education, which was found to be quite inadequate especially in achievements of applied courses, could not be fully achieved in the theology/Islamic sciences faculty programme. It can be said that the negative attitude towards distance education, which is evaluated as in the position of supporting traditional education, may change with the improvement works to be carried out. (shrink)

Various consequences of social networks in virtual space are expanding as a new phenomenon in Islamic societies in line with other societies. Social science thinkers point to the two-sided role of the Internet and virtual space in economic, cultural and religious development. Humans need to communicate collectively based on their inherent nature. The media and means of mass communication, which had a slow growth in the past, have faced significant changes in the present era, in such a way (...) that the present age is called the age of information and communication. At such a time when virtual space and social networks have turned the world into a small village and people with different cultures and beliefs are connected with each other, the issues of children’s education (especially in Islamic societies where the focus is on Islamic education) has faced the challenge, what is important for parents in this age is to get familiar with the basics of education and to pay attention to the educational challenges of social networks in the virtual space. One of the necessities of the era of information and communication in Islamic societies is the need for education in accordance with religious teachings that prepares people to face the changing and unpredictable challenges of life. New media are accused of creating new challenges in life from two perspectives. On the one hand, the media are competitors of educational activities in the field of education, and on the other hand, they are considered to be the foundation of many new challenges. In addition, it is worth mentioning that the religious teachings that form the basis of Islamic governments are the answer to all the problems of the human society and its requirements in every age. Contribution: This research presents the effectiveness of religious teachings (Qur’an, Sunnah and Hadiths) as the best sources of Islamic education, which can be used in the cultural policy of virtual space and raise the level of awareness of families and individuals in knowing the points of threat and opportunity in the virtual space. (shrink)

Considering the changing face of today’s business environment and the importance of corporate social performance evaluation along with adherence to religious teachings, studies on how social organisations affect societies, mainly Islamic ones, have received much attention in recent years. Corporate social responsibility (CSR) here represents the wide variety of activities, volunteered by business owners and investors as the effective members of societies. In fact, it refers to the duties and responsibilities undertaken by organisations in order to maintain and (...) help their affiliated societies. Adherence to religious components has been further introduced as one of the factors shaping the mode in which people interact in the workplace and social groups. Therefore, this study aimed to investigate the role of religious commitment in social responsibility in Iraq as an Islamic nation. For this purpose, a total of 2500 Muslim employees, working in 75 service organisations (i.e. finance, accounting, insurance and education), were selected as the statistical population in 2022. The data were also collected by standardised questionnaires and then analysed using the Statistical Package for the Social Sciences (SPSS) and Linear Structural Relations (LISREL) software packages. The study results demonstrated that employees’ religious commitment could play a significant positive role in enhancing social responsibility in the organisations concerned (p = 0.28, t = 2.95).Contribution: The study results revealed that managers can take advantage of the positive outcomes of religious commitment in their affiliated organisations by strengthening its components in employees. The positive effects of bolstering religious commitment and social responsibility can thus attract more investors outside organisations and consequently meet employee satisfaction, which deserves greater emphasis in all societies, particularly Islamic ones. (shrink)

Muslim youths must shun free sexual behaviours. However, these actions are highly prevalent, especially among the Muslim youth. This study aimed to determine the effect of qanun (local regulations based on Islamic law), religiosity and religious education on the sexual activity of Muslim youth. The study used a case-control design carried out in the province of Aceh, which applies the qanun, and in the province of North Sumatra, which does not apply the qanun. Researchers interviewed (...) 552 Muslim youths using the snowball method and disseminating online questionnaires; data were analysed through logistic regression using Jeffeys’s Amazing Statistics Program 16 (JASP) with a confidence interval (CI) of 95%. The results of this study indicated that qanun ( p < 0.001; Exp B = 4.628), always prayed five times every day in the last 3 months ( p = 0.027; Exp B = 1.616), and looking for various information about Islamic topics ( p = 0.01; Exp B = 1.747) is associated with the prevention of sexual activity of Muslim youth. Qanun affected the prevention of sexual activities among youth; these activities were 4628 times higher in areas that do not have qanun for preventing sexual activities in Muslim youth. Muslim youth looking for various information about Islamic topics also affected the prevention of sexual activity among youth – it was 1747 times higher than those who did not seek information about various Islamic topics on preventing sexual activity in Muslim youth. Muslim youth in qanun areas were proven to have a lower sexual activity. Furthermore, Muslim youth with high religiosity (those who pray diligently and look for various information about Islamic topics) were proven to be able to prevent sexual activity. Therefore, it is necessary to increase the religiosity of Muslim youth. Contribution: This article is expected to explain the impact of qanun, religiosity, religious education and the prevention of sexual activity among Muslim youth. This research is expected to be one of the solutions that can be applied to prevent sexual activity in Muslim youth, which is occurring increasingly. (shrink)

This study documents how multicultural education is constructed and implemented in a local pesantren in Tabanan, Bali, Indonesia, namely PBBI. It demonstrates that the multicultural education in this pesantren is based upon the reality of religious, cultural, ethnic, group, and gender diversity that exists surrounding the pesantren. Teaching and administrative staff of this pesantren consist of Muslims and Hindus. Students come from the different socio-cultural backgrounds. Inclusive and tolerance values are incorporated into the curriculum of (...) the pesantren. Multicultural education in this pesantren has become a strategic instrument for adaptation to the Hindu environment where it is located. The pesantren teaches students how to implement Islamic teaching on pluralism and inclusivism in their daily lives. (shrink)

This paper uses the perspective of Islamic psychotherapy examine the development of science and technology in its influence on the changes in adolescent life based on the values of the Qur’an and the Hadith. This research was conducted at MTs Negeri 4 Tulungagung by making student learning activities as the object of research studies. Islamic education is carried out with a spirituality approach through pray, exemplary, patience and sincerity, motivating advice and supervision. Islamic psychotherapy teaches ways (...) to manage mind, verbal, heart and morals of adolescents from physical and spiritual illnesses thatcan be detrimental. First, read the Qur’an as an obligatory routine. Second, prayers in congregation and sunnah prayers. Third, creating a religious and knowledgeable environment. Fourth, fasting Monday and Thursday. This method can develop adolescents to be devoted and knowledgeable man beings, so that adolescents are able to maintain self-integrity, integrity of the soul and achieve self-actualization well. (shrink)

Religious teachings express the fact that a human is a social being and associates with various people. In order to have a successful and safe life, we should refrain from any selfishness, harming others, malice and humiliating people and should always be forgiving, selfless and humble in relationships. Interpersonal relationships are one of the most important components of human life from birth to death; none of the potential capabilities of humans grow except in the shadow of interpersonal relationships. Learning (...) correct interpersonal relationships is very important in creating mental health, personality development, identity finding, increasing job productivity, increasing quality of life, increasing adaptability and self-fulfilment. The current research was conducted with the aim of explaining the relationship between communication skills based on Islamic teachings and students’ life skills. In this research, Ayats [verses] from the Holy Quran that are related to communication skills and relationships between people in Islamic society have been discussed, and then the components of effective communication and its role in students’ life skills have been explained. This research discusses the following factors: human dignity and self-esteem, tolerance and compromise skills, forgiveness skills, accountability skills, justice orientation skills and individual behaviour skills. Contribution: The results of this research indicate that according to students’ imitation of teachers, paying special attention to the components of communication skills according to Islamic teachings in schools can affect students’ life skills. Therefore, by improving the mental health of the youth, and consequently the health of the society will be affected and it will bring excellence to the society. (shrink)

This book studies education and curriculum from the perspective of the teacher’s stance in the classroom. Writing through the lenses offered by autobiography, a lifetime in the classroom serving as teacher, and drawing heavily on Jewish and secular scholarly texts, Block offers a vision of education that serves as an alternative to the increasingly instrumentalist, managerial, standards-driven impersonal nature of contemporary schools. He advocates not for a pedagogy of ethics, but for the original ethical stance every teacher already (...) assumes by entering into the classroom. It is from this stance in ethics, he argues, that all pedagogy derives. (shrink)

For the last 30 years, the Church of Sweden, along with other institutions, has offered special confirmation courses for the church’s young Sami members. The organisers and teachers involved with these Sami confirmation courses all stress the necessity of adapting their teaching to fit Sami contexts. Their views are supported by various steering documents, but the wording of these documents leaves room for differing interpretations, which has resulted in multiple understandings of what concrete adjustments should be implemented in the (...) teaching. The overarching aim of this article is to analyse the differing views of how to adapt the teaching in Sami confirmation courses so as to better fit the Sami contexts. In particular, I examine whether these different views can be traced to differing understandings of what contextualising Religious Education entails. Ten interviews with people involved in teaching or organising the courses were analysed, along with archival material, using qualitative content analysis and theories regarding contextual theology, religious education and indigenous education. To capture these different theoretical perspectives, I suggest the concept of contextualised religious education and three central analytical questions: (1) ‘who is the teacher?’, (2) ‘how is the teaching organised?’ and (3) ‘what is the content of the teaching?’ My in-depth analysis of the interviews and archival material, the sorting of the different views voiced in this material (based on the three questions above), together with inspiration from models of contextual theology, resulted in three new categories: dialogical contextual religious education, context-driven contextual religious education and faith-driven contextual religious education. (shrink)

In many countries of the world, courses on religious teaching start from preschool and continue from first grade until the last grade. Regarding the scope and models of these courses there are different applications in various countries. As for our country, the Religion Culture and Moral Knowledge course is compulsory with the 24th article of the 1982 Constitution. Although, in the relevant paragraph of the constitution, the expression of “Religious culture and moral education is among the (...) compulsory courses taught in primary and secondary education institutions” is wide enough to cover both primary and secondary education, this course is taught from the 4th grade of primary school in practice. In the 19th National Education Council held in 2014, a recommendation was made for teaching the Religion Culture and Moral Knowledge course at the 1st, 2nd and 3th grades of primary school. However, there is no experience and educational background related to religious education at these classes. It is obvious that primarily academic studies that will form the basis of this field are needed. Based on this idea, this study aimed to examine a religion course given at the 1st and 2nd grades of primary school through a sample textbook. Accordingly, Mein Islambuch 1/2 textbook prepared for Muslim children in Germany was analyzed by document analysis in terms of its content features. Analysis themes determined in this direction were as follows: “Individual and Social Focused Issues”, “Belief in Allah-Creation Issues”, “Faith-Worship Issues”, “Prophets-Qur’ān Issues” and “Religions-Holidays”. The main question of the research was: “What are the content features of a religious textbook for Muslim students written at primary school levels?” With the results revealed by this research, it is expected to shed light on the studies to be carried out for a course likely to take place at these grade levels in our country. Basic findings of the study, obtained within the scope of the five analysis themes, are as follows: Within the scope of individual and social focused issues, emphasis was identified that Muslim students living in a multicultural society should recognize and introduce their own identity while trying to recognize their interlocutors. It is also emphasized in the book that although there are disagreements with siblings and friends from time to time, they should discover each other’s common aspects. In addition, it was also seen that an ideal Muslim family life is depicted as family elders are valued, parents and children share domestic responsibilities, the family spends time together effectively, and the children can perform some works independently. In the context of belief in Allah-creation issues, the names and attributes of Allah are given and illustrated by various visuals, verses and poems supporting the subject that Allah created the whole universe and possesses infinite power and might. It is also stated in the book that it is impossible to see God by eye but based on what He created His power can be seen and felt. It was determined that this content is presented in a level and scope in which seven-toeight-year-old children can recognize and discover the universe with their own experience, in accordance with their age, experience and level of development. (shrink)

It is known that there are different concentrations of Muslims in European countries. However, Germany has a special importance in these countries due to the numerical excess of Muslims and the existence of our compatriots due to the economic migration from Turkey to Germany that started in the 1960s. For this reason, in our article, the educational activity carried out on Islamic theology, in particular kalam, in the example of Germany will be discussed. In Germany, Islamic religious (...) education departments were opened in three different universities to train teachers to teach Islamic religion in primary, secondary and high school schools, and to provide Imam education in order to eliminate the language and adaptation problems experienced by mosque officials coming from abroad. The process that started with Osnabrück University, Westfälische Wilhelm Münster University and Friedrich-Alexander University has progressed beyond the initial aim of training Islamic religion teachers with the seven universities reached today. In addition to the influence of the German Islamic Conference on the formation of the theoretical infrastructure of this process, the impact of the 2010 recommendation of the Scientific Committee is also known. The originality, scientific impartiality and conformity of Islamic Theology in Germany are the issues that are emphasized in the discussions. As a matter of fact, for this reason, the discussion of the science of of kalām in these centers is of particular importance in the debates. Because kalām is a science that shapes the understanding of religion and offers the opportunity to develop a correct intellectual perspective on religion. It is possible to say that the content of kalām in these centers and the studies carried out will affect the understanding of Islam that will emerge in Europe, especially in Germany, in the next century. For this reason, in our article, the study areas of theology professors in seven Islamic Theology centers and theses which they supervise will be discussed, on the other hand, researches, projects and collaborations that reflect the intellectual perspective of the Islamic Theology center will be highlighted. This article aims not only to criticize the said centers in Germany, but also to determine what kind of mutual contributions they might have with the theological accumulation in Turkey. As a matter of fact, it is obvious that the courses given, the theses managed and the fields of study will shape the future of Islamic theology in Europe, as well as having an impact on Islamic theology in Turkey given that today global scientific interaction is at the highest level. It is not possible to think the issues currently studied in Islamic Theology in Germany independently of the realities and needs of the country in which they flourish. As a matter of fact, although there are historical studies on Islamic theology schools, especially Maturidism, Ash'arism and Mu'taziliism, in different universities, the existence of studies on subjects that can be called “practical theology” draws attention. In addition, due to the fact that Germany creates a multi-religious and multicultural environment, it is seen that a supra-denominational approach is adopted and thus it is aimed to ensure a pluralism that allows different views. (shrink)

Sahih al-Bukhari, one of the most esteemed and widely studied collections of hadith by Muslims, has garnered significant attention in Indonesia. This paper delves into the history of Sahih al-Bukhari's study within the Indonesian context, examining its transmission lineage, vernacularization, and study methodologies in traditional and contemporary educational context. Three specific objectives were pursued: 1) the translation and vernacularization of Sahih al-Bukhari, 2) the transmission of Sahih al-Bukhari, with a focus on Indonesian pesantren (Islamic boarding schools), and (...) 3) the analysis of Sahih al-Bukhari study methods within Islamic colleges. Employing a historical method and an analytical approach, this research underscores the importance of translating and rendering Sahih al-Bukhari into vernacular languages as an initial step in making this revered text accessible. The study forms and institutions involved in Sahih al-Bukhari education were categorized into two primary streams: pesantren and Islamic higher education institutions. While pesantren encompass introductory courses, memorization programs, and more practical approaches, Islamic higher education institutions offer diverse and contemporary methods, including thematic, comparative, critical, living, and understanding studies. This study provides a comprehensive exploration of the multifaceted nature of Sahih al-Bukhari studies in Indonesia. By investigating its historical development, translation efforts, and the unique study methodologies within different educational settings, it sheds light on the diverse ways in which Sahih al-Bukhari is approached and understood in the Indonesian context. (shrink)

Madrasas and academy can be defined as educational institutions known as schools that were established for different purposes in different periods. Madrasas are non-formal educational institutions where Islamic religious knowledge is taught. Madrasas, which hold an important place in Islamic civilization, are generally built in connection with mosques or prayer rooms. Education in madrasas is provided in areas related to the Islamic religion, such as fiqh (Islamic jurisprudence), hadith (sayings and actions of the Prophet (...) Muhammad), tafsir (interpretation of the Quran), and kalam (Islamic theology). The duration of education in madrasas varies between 5-10 years on average and is generally aimed at male students. Since the sciences that madrasas want to teach are Islamic sciences, the language used in education is Arabic.On the other hand, theology academies are institutions recognized by the state in an official manner and cover various subjects. These include the interpretation of religious texts, philosophical and theological analysis of religions, the history of religions and their effects on society, the study of religious rituals and practices, and the social and political impact of religious thoughts. In addition, today's theological academic studies have a broader perspective. They describe the relationship between religion and society, religious freedoms, gender and religion, and contemporary interpretations. In fact, theological academic studies embrace an interdisciplinary approach to understand both the content of religion and the social and cultural effects of religion.These studies are concluded in the form of academic publications, articles, and books. In addition, theology academics participate in conferences, seminars, and discussions to specialize in their fields and share their research. Nowadays, theological academic studies aim to contribute to the development of religious knowledge and understanding, as well as to understand the effects of religion on society as a multidisciplinary discipline. It enables people to understand the diversity of religions and religious thoughts and to examine them in a deeper way.Currently, madrasas and academies continue to exist in different forms. Madrasas mostly operate as religious education institutions in Islamic countries, while academies bear the name of contemporary universities known as higher education institutions. Universities representing the academy offer undergraduate, postgraduate, and doctoral education in various fields of science. Academies are also used as institutions where scientific research is carried out and scientific meetings are organized. (shrink)

There is a need for an extensive study on undergraduate students' attitudes towards the kalām course and its teaching process in the faculties of theology and Islamic studies, which are higher religious education institutions. In order to meet this need, a 30-item survey was prepared in a 5-point Likert structure that measures the attitude towards the kalām course. This questionnaire was applied to 1007 randomly selected undergraduate students studying in faculties of theology and Islamic (...) studies in Turkey in the 2021-2022 academic year. In this sample, 69.9% (N=704) of the participants were women, and 30.1% (N=303) were men. In the analyses made with the data obtained, it was seen that the questionnaire had a high incidence of internal consistency; and its suitability for factor extraction was calculated with the Bartlett Sphericity Test and the Kaiser-Meyer-Olkin (KMO) sample adequacy test. The KMO value was 0.934, and the Chi-square value [X2= 8083,719 p. (shrink)

This research explores the contextual approach within Christian-Jewish religious education, addressing a notable gap in existing literature and offering fresh insights into the application of the Contextual Teaching and Learning (CTL) model within Christian contexts. Through a qualitative literature study employing a three-step methodology, including an in-depth analysis of Deuteronomy 11:19–20, this study reveals that this biblical text provides both educational guidance and theological significance, serving as a foundational support for the CTL model in Christian-Jewish (...) religious education. The integration of digital media into biblical sources holds promise for future research, while the central challenge lies in harmonising life experiences and empirical phenomena with biblical reflections to seamlessly integrate inquiry processes and pedagogical phases, with potential avenues for further exploration in scripture models endorsing CTL. This research provides valuable insights for educators, parents and policymakers in Indonesia and beyond, advancing educational research in contextualised teaching models within religious education.Contribution: This article demonstrates that the CTL model in the digital era has the potential to revolutionise religious education and profoundly impact learners, making it a significant scientific contribution in the context of Christian-Jewish religious education. (shrink)

Principles of Islamic teaching in the light of Korān and Hadith (Islamic traditions).

In this article, the meaning of concept of sharʿī science gained in the conception of education, which was established in Islamic civilization, was studied. The main problem of the research is to evaluate the idea of education in Islamic Civilization, which is closely related to the concept of sharʿī science, with a false perception that it consists entirely of religious education. The beginning of Islamic Civilization is traced back to descent of the Qur'an. (...) The conception of education that started to emerge after this period is based on the understanding of the Qur'an and hadiths at first. In later times, a wide variety of fields, such as language, literature, logic, wisdom, riyāzat, nature, and astronomy, have been included in the concept of education to encompass the whole existence of the entity. In the following centuries, these fields, which were included in the course curriculum of the madrasahs, were examined in detail in the works of classification of sciences. Therefore, the false perception needs to be reconsidered. For this reason, the article focuses on how the concept of sharʿī science is defined. Historical data analysis method was used to solve the problem. The claim of the article is that the concept of shar′i science has wide perspective to cover the world of meaning, mind and essence of man. As a result, this article, it was determined that the concept of sharʿī science has a meaning to cover the majority of information fields that are subject to instruction in our educational conception.Summary: The formation of the conception of education in Islamic civilization has emerged in the long term through a scientific process. During this time, a rich curriculum on the concept of education was shaped. The sciences that form the curriculum have been diversified in later periods compared to the early periods of Islam. With the advent of the different sciences, which provided this diversification and which were not at first, all the existing sciences were classified according to different perspectives by the ulama (muslim scholars). In the classifications, which have important contributions to the conception of education, the sciences were tried to be introduced and their position in the education life was tried to be explained. The sciences classified have not been dealt with against each other but rather to complement each other in different ways. The distinction of sciences in classification; different approaches such as linguistically, religious, secular, mental, transportation, philosophical and sharʿī have been developed.The concept of sharʿī science, which can be expressed as a general definition of the sciences, is given in almost all of the works related to the classification of sciences, even under the name or different titles. When we look at the classification, it is seen that sharʿī sciences are handled in four different approaches. As the first approach, the sharʿī sciences are among the main elements of main division in the classification. Here, the sharʿī sciences, in general, with the linguistic sciences and mental sciences were included in the top title. In the second approach, there are works in their classification that do not include the sharʿī sciences and the distinction between it. In addition, these works collect the sciences within this scope under other scientific compositions or other names. In the third approach, among the works that give information about the general of the sciences, there are those who mentioned all together without classifying these sciences and others. In the last approach, the sharʿī sciences are seen as the upper description of the knowledge fields that are included in the teaching, which covers the majority of the other sciences except for the linguistic sciences.The approaches presented in the classification of sciences indicate the diversity of the issue. In order to have better understanding of the issue, it is useful to look closely at the meaning of the concept of sharʿī sciences. At this point, three definitions of 2nd, 4th and 12th centuries are given respectively. Firstly, for Jābir b. Hayyān sharʿī science is the most useful politics in terms of religion and the world, because it contains the benefits of the world's interests after death.Secondly, al-Ghazali (d. 505/1111) describes the sharʿī science as the knowledge learned from Şārī ʿ and prophets, but not by the experience and hearing. According to this, the sharʿī science is defined as the knowledge of the sunnah that only gives information about revelation. The information fields outside this definition are also considered as the sciences, which are instrumental in reaching to sharʿī science.The perspective of the third definition of sharʿī science is given by Saçaklızāde (d. 1145/1732). He lists the three definitions made before the time of his life from the specific (hās) to the general (ām). Saçaklızāde gave the aforementioned definition of al-Ghazali in the first sense of the concept of sharʿī science. He points out that the meaning given here is allocated. The second definition belongs to Molla Husraw (d. 885/1480). According to him, the sharʿī science is the sciences that can be reached through the sciences of the Şārīʿ. In other words, it is the sciences that are not used except for obtaining the sciences obtained from Şārīʿ itself. This meaning is a bit more extensive since there are no records as described in al-Ghazali. This definition is also included in the sciences benefited from it. Although it is not the first, there is usūl-i fiqh (Islamic legal theory) within this meaning.In the third definition, sharʿī science is the sciences that form the basis for things arising from Şārīʿ or originating from Şārīʿ. This definition belongs to Ibn Hajar el-Haytamī. He did not consider the partial allocation of the second meaning as given above, and included all the instrument sciences in the definition of sharʿī science. Based on the definitions he gave, three sharʿī science approaches made before the time he lived were listed from specific to general. Thus, in a sense, he depicts the general shape of the sharʿī science perspective. With the approach to generalization, we can say that a sharʿī science perspective that encompasses the majority of the fields involved in education is developing. In the third meaning of sharʿī science, it is seen that the majority of the fields of knowledge in education and training are gathered under one roof. The most important factor gathering the sciences together is the effort to understand the purpose of Şārīʿ, who owns the whole area of existence. The fields of knowledge and sciences needed to achieve this aim can be included in the definition of sharʿī science. The effort to understand the purpose of Şārīʿ is also at the center of the idea of Islamic education. Since there are various dimensions of being, each step taken to understand and learn them is directed in a way to Şārīʿ itself. Whether it is language and literary sciences or other sciences, such as mathematics, physics and philosophies, the aim is to recognize and understand Şārīʿ for the collection of things that fall within the scope of all educational activities. With sharʿī science approach, teaching the whole of the area of existence owned by Allah is possible within the concept of education. In the works written for the education curriculum, it is seen that the perspective covering the majority of the sciences in the definition of third sharʿī science is preserved. First of all, the meaning integrity of the sharʿī science concept has been determined. In the definitions of three different periods given here, it is seen that the approach to the sciences, which are the subject of instruction in education is not exclusive but inclusive. Especially because of the width in the third sense, the majority of the instrument sciences and mental science fields in the curriculum are included in the definition of sharʿī science. (shrink)

In this study, secondary school DKAB (Religious Culture and Moral Knowledge) lesson’s belief learning domain has been examined structurally. In this context, the basic principles of belief have been discussed according to Māturīdīsm, Ash'arism, Mutazilite and in places according to Shia. The common points and different aspects of the ideas in the domain of belief of these schools have been examined in a comparative way. Subjects such as the attribute of taqwin/creation, which is the main discussion between Māturīdīsm (...) and Ashʿarism, whether Allah can be known by reason, whether the good and the evil are determined by reason or nass/verses are the examples. Additionally existance of the immutable attributes and that whether they are eternal or not, that whether ru’yatullah/seeing God is possible or not and the conditions of the afterlife which have been points of discussion between Mutazilite and Ahl es-Sunnah have been handled in the article. Surely these are matters of extensive discussion; this study evaluated these topics in the pedagogical context of the belief learning domain of the DKAB lesson. Firstly the theological background of the belief learning domain of DKAB lesson has been handled. Then learning outcomes which are the first elements of the curriculum have been classified. And thirdly the text books which are the second dimension of the curriculum have been analyzed. The method of the study is document analysis. Belief is the first of the learning domains designated as worship, morality, Prophet Muhammad and culture, and it is also of great importance because it is the basis of other learning domains. Belief learning domain is in the interest of curriculum designers in terms of having some pedagogical features but it must also be in harmony with theological acceptances as it is one of the basic components of religiosity. The theological background is also directly related to the political and legal context of the lesson, such as doctriner and non-confessional status. Because when various interpretations of religion do not have common points or when the common points are weak, the non-confessional feature will always be a controversial matter. In theological texts God has been described as essential, the almighty, the omniscient and one who intervenes in the history. Discussions between Kalam schools and philosophical schools about God's attributes, or the discussions within the Kalam schools are very important in terms of reflecting God-universe-human relationship. One of the most important problems in this issue is that the conception of God is not decisive, and that the conception of matter and human must be compatible with the conception of God. Developing a theology in the context of God's attributes, excluding matter and human conceptions leads to an over-abstraction of the theological background. Moreover, changes in the conception of matter and human will harm the conception of God, and the contribution of religious education to those who searching for meaning will decrease. The fact that the faith principles of Islamic religion do not vary depending on the sects strengthens the status of non-confessional religous education. In addition, an essential God conceptualization facilitates the management of people their lives. For believers, life has a purpose and it is a preparation for the afterlife. Furthermore in the context of cultural knowledge, gaining in-depth knowledge is a remarkable support for social life. On the other hand, the achievements in the lesson curriculum are at the first levels in terms of taxonomy and this shows that the lesson does not support high level learning and identity formation. Considering the speed and severity of the transformation in social life, it is necessary to provide some qualities that will support the construction of self and personality of those who take religious education. However, the low level of objectives of the curriculum and the one-dimensionality of Bloom's taxonomy used in the curriculum have been an unsolved problem for a long time. This points out the importance of developing a curriculum of religious education, taking into account the theological background and the individual and social dimensions of human beings. On the other hand, it can be thought that there are some problems in the establishment of the relationship between God-universe-human in the textbooks. Although the content is suitable for personal God representation and gives prominence to causality tought, when it comes to the idea of order of the universe, it contradicts with personal God representation and moral development. When the idea of order is over-objectivized in the textbooks, it becomes unclear how God intervenes in the universe. So, it remains suspended that the learners how make sense of events and their actions. (shrink)

Today, in Ukraine, the issue of religious education remains not less but rather even more debatable and relevant than in the period of 2005, when the order No. 437 "On the study of optional courses on ethics of religion and religious studies in schools" and further regulatory documents were issued, aimed at creating conditions for the all-Ukrainian introduction of subjects of spiritual and moral orientation in general educational institutions. According to the Ministry of Education and (...) Science, Youth and Sport of Ukraine, in the 2011/2012 school year, about 40% of schools are covered by the teaching process of the relevant subjects. However, a few important issues remain, the solution of which is urgent in order to further improve the situation in educational and educational progress of state initiatives. (shrink)

This book brings together the work of eleven leading international scholars to map the contribution of teaching Sisters, who provided schooling to hundreds of thousands of children, globally, from 1800 to 1950. The volume represents research that draws on several theoretical approaches and methodologies. It engages with feminist discourses, social history, oral history, visual culture, post-colonial studies and the concept of transnationalism, to provide new insights into the work of Sisters in education. Making a unique contribution to the (...) field, chapters offer an interrogation of historical sources as well as fresh interpretations of findings, challenging assumptions. Compelling narratives from the USA, Canada, New Zealand, Africa, Australia, South East Asia, France, the UK, Italy and Ireland contribute to what is a most important exploration of the contribution of the women religious by mapping and contextualizing their work. _Education, Identity and Women Religious, 1800–1950: Convents, classrooms and colleges_ will appeal to academics, researchers and postgraduate students in the fields of social history, women’s history, the history of education, Catholic education, gender studies and international education. (shrink)

Lifestyle refers to a set of personal and group behaviours related to normative and semantic aspects of social life. Any coherent set of behavioural patterns derived from religious teachings that exist in life can be considered a religious lifestyle. Considering that the dominant religion in Jordan is Islam, the present study focused on the Islamic lifestyle. In addition, given that the correct relationship between couples has been compared to life-giving blood in marriage, and since the quality (...) of marital role plays a determining role, the existence of communication skills in any of the couples can generate satisfaction and compatibility, whereas lack of awareness of these skills could cause misunderstandings and tension. Therefore, the current study aims to study the role of the Islamic lifestyle in communication skills of 250 Muslim couples of Jordan (Amman, Zarqa and Irbid) in 2022. Data were collected using questionnaires during four months, and the validity and reliability was confirmed. In addition, data analysis was performed in Statistical Package for Social Sciences (SPSS) and Linear Structural Relations (LISREL) using mean tests and structural equation modelling. According to the results, Islamic lifestyle had a positive, significant effect on the improvement of communication skills in Muslim couples in Jordan (P-value: 0.76; T-value: 7.92). Therefore, it is recommended that more attention should be paid to this issue by families, researchers and cultural authorities in the country.Contribution: Our findings revealed that Islamic lifestyle improved communication skills in Muslim couples, which demands special attention. By adhering to the Islamic lifestyle, couples can influence each other’s knowledge, emotions, education and growth, and try to have a realistic understanding of each other’s desires, needs, living environment and perceptions that each has in life issues. Furthermore, they can organise their role in the common life in appropriate ways to prevent problems and solve them in the event of problems. (shrink)

Islamic ethics and education; social life; Turkey; congresses.

Rituals are a very important part of daily life, traditions, cultural and religious gatherings and have a significant role on teaching about cultural heritage and social codes. Teaching about religious and cultural rituals have also important effects on personal development, acculturation and social engagement of an individual. Exploring and understanding the personal, cultural and social aspects of rituals is an important purpose of education and especially religious education. Educational drama offers educational environments that (...) students can improve creativity, critical thinking, empathy, communication skills, knowing others and respect to differences. Creative drama offers a suitable learning environment for students to understand social aspects and importance of rituals it allows students to share their previous experiences and to learn from other students. The aim of this article is to determine the effects of creative drama on teaching about religious and cultural rituals in the school context. For this purpose, creative drama sessions on daily prayer in Islam, fasting in Ramadan, religious feasts in Islam, month of Muharrem and Ashoura and Nawruz Festival has been carried out with 16 secondary school students. Research data has been gathered with focus group interviews and analyzed with thematic analysis method via NVIVO program. It is determined that students have reached an understanding about; basic information about rituals, understanding the source of rituals, being eager to participate to the rituals and knowing about others. These findings can be considered as learning outcome of creative drama sessions on cultural and religious rituals. And students have found creative drama sessions are beneficial in regard of active participation, sharing personal experiences and exploring differences. (shrink)

Qur’ān Recitation (qirā’āt) activities constitute a good part of the Qur’ān education history starting with the revealation of the Qur’ān. In Prophet Muḥammad’s era and after his death, education and teaching activities for spreading the Qur’ān recitations were maintained by muslims. Several institutions were built for this purpose, and many works are written for qirā’ātscience education and methods developed made a big contribution to the spreading of qur’ān recitation science. An Interregnum period for qirā’ātscience has happened (...) at the last period of Ottomans and first years of Republic of Turkey. Qirā’ātScience, under the state supervision and by formal institutions for many years, were sustained in an informal way after the law on unification of education were introduced. With the decrease of teachers, the education of the Qur’ān recitation faced a difficult time and almost nearly ceased. In our country, increasing of the expertness courses and number of men who trained in this places in recent years deserve a separate study, particularly on this subject. SummaryThere are many scholars who have studied the recitation of the Qur’ān (qirā’āt), and many papers that have been written on this subject analysing it by means of practice. Some institutions are founded with the purpose of teaching qirā’ātand a number of different methods have been developed in the historical process of qirā’āt.It is not clear when the knowledge of qur’ānic recitation first emerged in the region of Anatolia. In the Ottoman Empire, Khaṭīb ‘Abdulmu’min Rūmī who was tutee of Ibn al-Cezerī started to accept students for teaching qirā’ātin Bursa. Since then, qirā’ātbecame an official discipline of Islamic sciences. Evidently, the time Turks learned qirā’ātshould be before Ibn al-Cezerī’s arrival to Bursa.The brightest era of the qirā’ātand its institutionalisation was between XI-XIII centuries during the reign of the Ottoman Empire. Not only did training and teaching activities took place as seven and ten recitations, but authors also wrote books as supplementary references by depending on the works of the scholars such as Dānī, Shāṭıbī and Ibn al-Cezerī. Thus, the scholars made education practical and started to teach it as part of certain methods. The end of the 13th century was the time when sab‘a(seven) method based on seven recitations was superseded by ‘ashara(ten) method based on ten recitations. That is, the sab‘amethod was replaced by the ‘asharamethod in the country.The education of qirā’ātwhich were taught in expert institutions known as dār al-qurrāuntill the closure of madrasas was officially interrupted with the the law on unification of education on 3rd March 1924 in Turkey. The education of qirā’ātwas not officially given from the Republic of Turkey to 1968, but it was taught by self-abnegating scholars with their own efforts. The teaching of qirā’ātalmost disappeared due to some reasons such as education which wasn’t officially given by the state and the lack of encouragement for people interested in qirā’ātuntil 1968. The education of qirā’ātlater became official with the initiation of Tayyar Altıkulaç who was the vice president of religious affairs under the presidency of Mehmed Rüşdü Aşıkkutlu in 1968. At that time, a number of staffs were sent to the town Çifaruksa/Uğurlu in Of /Trabzon for the job training with the appointment of the presidency of religious affairs in order to get education from Aşıkkutlu. The specialized training course named as ‘Ashera-Taqrīb-Ṭayyibah’ was the first course about qirā’ātwith the opening of Istanbul Haseki Training Center by the presidency of religious affairs in 1976. The education of qirā’ātwas carried out by Aşıkkutlu who used Egypt method and Gürses used Istanbul method. These specialized training courses were made as periods of 3 years and trainees were begun to be admitted by taking an exam. The first students graduated who learned both methods at the end of the first period which was between 1976 and 1979. The presidency of religious affairs held the exam at a predetermined time for issuing in-service training certification to people, who have worked within its own institution, other institutions and in the private sector, and completed the education on ‘asharamethod with their own efforts and got a degree. This certification has been given to people who succeeded in the written and oral examinations. 184 people got the certification after taking the exam entitled as ‘the exam for external students in the ‘ashara-taqrībcourse’ which was taken place biennially and for the first time in 2010. When students have learned the fundamental principles of ‘ashara method, the first five-ten pages of the Qur’ān were read and indited with regard to distinguish narratives from each other with infirād method. ‘Asheraanalysis of the Qur’ān was indited and read with indirāc method for each student after being taught about certain issues such as the concepts of qirā’āt, its principles, and the grading of the imāmand rāvito students who get education with infirād method in qirā’āteducation in the country. Sources and methods used by scholars who are engaged in qirā’āteducation have become widespread in regions; and these methods have gone under the name of those regions.In this context, the science of qirā’ātwas taught with Istanbul and Egypt methods in the Ottoman Empire. These methods have still been valid in today’s Turkey. Sūfī profession stands for Istanbul method and qirā’āteducation is given with regard to this profession in notably Istanbul and several centers. The education of this profession is given in Pendik, Müftü Yusuf Karali and Haseki Abdurrahman Gürses training centers. Mehmed Rüşdü Aşıkkutlu who was one of the latest period scholars and Gönenli Mehmed are representatives of Egypt method. At the present time, Egypt method is represented as Atāullah profession by reason of the fact that it is commonly followed, adopted and conducted in the country.Nowadays, the edāmethod is used especially at the beginning of qirā’āteducation. Thus, student hears what instructor reads and gives a presentation. Instructors concentrate on the practice arzin the ongoing process and ease off on practice samʿaafter student implemented the lesson. At the present time, the curriculum followed in the qirā’āteducation is the same as the classic method in the country. The ‘Ashera, Taqrīb and Ṭayyibah’ methods were used in education. On the other hand, the person who recites should be a decent ḥāfiẓand know the science of tajweedwell in compliance with Hafs narrative of Asım and implement it. Notwithstanding that, there is the tajweedlesson in curriculum in order to strengthen implementations of the science of tajweed. (shrink)

Editorial expression of concern: The editor and publisher express a note of concern regarding this article ‘ ‘Islamic Culture’ textbook content and religious needs of literacy students’, by Mohsen Dibaei Saber, Soolmaz Nourabadi, Ammar Abdel Amir Al-Salami, Harikumar Pallathadka, Sarvar Inatullaevich Nazarkosimov, Hoang Viet Linh, Forqan Ali Hussein Al-Khafaji, Iskandar Muda. An investigation is underway regarding the authorship of this article.

In recent years in Turkey, it has been attempted to ensure that students who need special education are educated through inclusion. In the meanwhile, it became important to reveal scientifically the educational theories on which the inclusive education is based and the approach of Islam towards inclusive education that somehow has an influence on our national education policy. This study aims to examine the educational theories on which the inclusive education is based and the (...) Islamic approach towards inclusive education. The data of the study was collected by literature review. As a result, it is possible to say that the underlying theories of inclusive education are integrated education theory, cognitive democrative theory and dysontogenesis theories. In addition, although there are no specific verses for inclusive education in the Qurʾān and the Sunnah, it can be said that Islam has an positive approach to the inclusive education in general. Depending on this result, formal education should be conducted in the context of the principle of “least restricted education environment”.Summary: It is a matter of controversy about how education that increases the potential of human beings can be given to people who differ from their peers and who need special education. In recent years, there have been two prominent views in literature on this issue: The first is the ‘discriminatory’ view, which advocates that individuals with special needs should receive education in special spaces with similar students. The second is the ‘integrative view’, which states that these students should receive inclusive education with their peers. This view defends that students with special needs should be educated in separate boarding/day special education schools and special education classes within the normal schools. Recently in Turkey it is aimed to provide education to the students who need special education mostly by means of inclusion as an alternative to the first group. For this education, which is held with the claim of a less restricted environment, the conditions of the students are constantly improved with new regulations.This study aims to reveal the theories that can be the basis of inclusive education and Islam's approach to inclusive education. In this study, I will try to find answers to the following questions.1. What are the educational theories and claims that can be the basis of inclusive education?2. What are the principles of inclusive education in the Qur’an and Sunnah?This study is important in terms of revealing general opinions that may be the basis of theoretical foundations of inclusive education and examining Islam’s approach to inclusive education. The study, which was prepared by examining the English and Turkish literature available within the scope of the possibilities, was designed with theoretical analysis method. Although ‘accessibility’, which is considered among the shortcomings of theoretical studies in literature, is an important limitation for this study, the fact that it constitutes a theoretical ground for future studies and fills an important gap in the literature determines the importance of the study.Integrated education theory, cognitive democratic theory and dyontogenesis theories can be regarded as the establishing theoretical foundations of inclusive education. Integrated education theory is based on Whitehead’s philosophy of education. This philosophy sees the individual as a whole. It does not intend to make people have a profession or make money by simply using their intelligence. Instead, it helps to ensure that both the individual and society as a whole are happy by helping them to make the most of their potential. This model is based on developing emotion, mind, body, and spirituality as a whole. The distinctness and sacredness of human life and the need to know about this sacredness are the main pillars of integrated education theory. In this model all people are seen equal. According to this theory, the “natural” as well as the “beautiful” is appreciated. Therefore, no one feels bad in such an environment because of its differences. Because of the value given to them, each individual’s love of learning and ideals remain alive. The individual makes use of his/her mind to make a connection between the meaning of life and the school.Cognitive democratic theory asserts that educational arrangements should be made to prevent any feelings of alienation, oppression, and insignificance by considering different groups in education. This theory, which emphasizes the phenomenon of democracy and citizenship, aims at social cohesion in the light of epistemological principles. The theory is based on the fact that social change and change in education support each other. According to the theory, the formation of democratic citizenship is only possible if the school environment is a place where students can internalize democratic values. This is achieved by equal consideration of each segment at different levels. According to this theory, elements such as classroom environment, discipline, program, rights, participation in decisions, educational activities should be organized according to democratic values. In such an environment, different special education students find a place for themselves.Vygotsky's dysontogenesis thesis is based on his theory of social learning. His theory provides a methodological framework for inclusion in special education. The theory states that information is obtained through social communication. In this theory, knowledge is an element that is acquired together with other people rather than something that happens in the human mind. According to this theory, instead of focusing on the brain (head), where social knowledge is formed, self, mind, emotion should be included in education. Also, disability is a social deviation rather than a biological disease. Social relations and the environment mostly shape this deviation. Therefore, the abnormal child approach that has become a place in the society should be abandoned. The theory opposes the concept of mental retardation. Because mental disability should be explained by the differences in mental development. According to this theory, mental retardation is a social problem; education should be provided with appropriate methods over the examples that can be experienced in a commonplace with their peers. Distracting the student from his/her normal peers due to his/her differences, creates negative social conditions and harms his/herself.As far as I have examined, there is no direct Qur’anic verse or phrase about inclusive education for the disabled. However, there are verses regarding the integration and solidarity of the society on righteousness. Principles for inclusive education can be drawn from these verses. The Prophet valued the disabled and settled the principles on how society should treat them. He frequently visited them, enabled them to employ appropriate jobs, determined the conditions of the economic order by considering them, and dignified them with honor. In other words, he tried to make provisions to prevent the disabled from being separated from society. For example he urged Zahir bin Itban to continue trade, asked Abdullah Ibn Umm Mektum to come to community prayers, thus he sought different ways to integrate disabled people into society. These practices can be seen as a positive outlook towards the mainstreaming education of today. In the period of the four great caliphs, practices for mainstreaming education continued. (shrink)

Ethics instruction within an interdisciplinary core program involving a diverse student community representing many major fields of study presents unique challenges. Those challenges are in some ways compounded in the context of a religiously affiliated university whose spiritual and ethical commitments are grounded in the Judeo-Christian tradition even as its student population reflects increasing religious diversity. The authors present one method of addressing these challenges in hopes of inspiring broader discussions of how to teach ethics across the curriculum (...) to students from many backgrounds and with myriad academic and professional goals. (shrink)