Channel: Bilal Philips
May 26, 2017
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It is possible that they can participate with supervision and be a part of that process, they may not be able to do it in the fullest sense. But if we can get 75% out of them, that's what
we can expect the 30 100%. But at least we have certain standards that we set, which they are required to function within. And that's as good as we can do now, with the intention to bring more and more Muslim teachers to our school. Because we said already, that was a failure on the part of the community. You know, this was a foreign key fire requirement of the community to provide Islamic education for the children, Islamic education,
as taught by Muslim teachers, that is the right of the children of our community.
If we don't provide that, for them, we are insane. The whole community is insane.
So that's what we have to work on, we have to develop correct, improve.
in working together,
we can do it.
Because Allah has not
put any burden which is too great for us to have by NASA.
This is reality, we can do it, it's just the will.
in sha Allah with a large blessing, it can happen
tight before the horse,
it's just about the eat that we have
to eat. So we have, you know, celebrations like Independence Day celebrations, you know, I'm just wondering, is there a good way of integrating these celebrations that we have to promote patriotism? Or do we just leave them since we're adding another word? How, what is the best approach to it?
The Law of the country.
If the law of the country allows you to not celebrate it, then it's better not to celebrate it.
If you are required by law, to celebrate it, then you try to
keep it down the low level and also you tried to bring out whatever positive elements that you can from it, you know, let it be some moral messages and lessons there. We don't want to promote Nigeria nationalism, because we know this was something hated by the province on asylum and he spoke against it, man died last year. And so Linda, whoever calls to tribalism, nationalism is others you know, so, we know that it it has to be from another perspective.
So that's what I would suggest. And it will vary according to the needs and necessities of the circumstance
wife or children
consequences as you have some stakes
because the nature of the society
that it is considered to
be educational system is
putting them in prison, and not vice versa.
If our Muslim schools were the best in the country, the top graduates came from our schools, believe me, they will be lining up at our doors.
But because our standard is so low,
it's so low that even our own fellow Muslims don't want to put their children in our schools,
who are we to blame, but ourselves.
This is the bottom line, we have to raise the standard because excellence is, you know, apart from the dean, the process element said, in the LA hip movement, I had
a lot of love from each and every one of you, whenever you do anything, you do it to the best of your ability. So the best, it's gone. Perfection.
This is from the dean, part of the faith, but we have neglected it. And we are now settling for anything. second best. But as I said, still, in the end,
the greatest prize that we give the students should be for moral behavior.
When a student does something outstanding in your school, you make an example of that, look what they did and give them a price. You send messages, this is how subliminal messages are sent. Because as long as your main prize is for top in academics, then that's your message. Get those top marks by any means necessary. And for students. Cheating is the quickest and easiest way.
But when the biggest prize is for moral excellence, then you're sending a very powerful message to them. Give a prize for academics to the second
month the big one.
I think we're going to take a break here now for lunch and the back. You want to
pay for the male participants or prayer
the females working with another woman
the toilet downstairs
alameen wa Salatu was Salam
ala de, indeed
operate due to a lot of Peace and blessings in the last prophet Muhammad Sallallahu sallam,
and then all those who follow the path of righteousness until the last day.
In our previous session,
looked at the
of knowledge from the Islamic perspective,
the misconception that
would be separate from secular studies.
He said that the roots of that
from Christian thought
Islamic approach is an integrated, fully integrated approach.
We also spoke about
concepts of knowledge, true and false, revealed and acquired, useful and useless with regard to revealed knowledge.
We said that
Use this knowledge for the term use this knowledge in relationship to reveal knowledge.
This meant, what
age appropriate age appropriate or circumstance appropriate
means it's relatively useless. It's not useless in and of itself. But it's relatively useless. Even the acquired knowledge, when we say it's useless, it doesn't mean there's no benefit from it. Because even with knowledge of the composition of the Mars is useful knowledge at the time when we are planning to go there. So it's, you know, it is useful knowledge
at that particular time, but at this time, it is useless, meaning that there are other areas of knowledge, which are more beneficial, which should take precedence over
the longer seeking knowledge that should be prioritized.
we talked about the basic concept of education being cultural transfer, this is the core of it. So either you put those facts and figures in an Islamic package, or it comes in a Western secular package,
Western pilots with its culture,
the image is, especially in the early years, where much of what is taught is thought to the stories and pictures etc, then so much of their culture is passed on.
It's always said, one of the main challenges that we're faced with is bringing morality back into the classroom. Now,
we have been talking about Islamization of education. There's another concept
of knowledge, actually
deals with the theory of knowledge, and it's very complex. And it involves, practically speaking, reinvention of the wheel.
If we distrust the West, so much
anything that they have, we need to replace it with something we have. No, then that is the approach you're going to take. But the approach that I have taken, which I feel is practical, is we build on what others have done, you know, you reach a certain point.
We take the best of what they have, and we build on it. We just don't take it all without any kind of sifting or assessment or
picking and choosing what is in fact beneficial.
So Islamization of education instead is a relatively simple
process. And that's what we will be focusing on. Now, part of the Islamization process.
Or I could say the summarization process is actually not complete until we actually replace existing books with our system, I suppose.
This is really, ultimately where we need to be
as long as it is permitted by the country that we're in. Some countries insist on standard books being taught to all schools.
Sometimes, you have no choice.
The government has set the curriculum everybody has to follow.
I ran into that in India,
where the government curriculums for those who are taking the government examinations.
For it were standard books everybody had to use it.
the material in it was influenced by Hindu culture,
stories, their fables and all this is a part of their literature comes
With their, you know, their explanations for maths and everything when you get word problems or all of this stuff comes up. So it's a challenge, you can place the books. And this is where the lesson plan becomes your best channel or best source for Islamization. But where you can, there are countries which allow you where you can develop your own books, then it's worth developing another set of books, teaching the same material, but teaching it from an Islamic perspective. So you're not just doing it in the classroom, as a teacher, you are presenting that material in an Islamic way. You even the textbooks, which the children, young people have in their hands, these are themselves
This is ultimately where we would like to be. If it's at all possible, then we should do it. And this process
also critical for standardization.
Because if it's not only up to the teacher,
teachers have different capacities, different levels of motivation.
So one teacher might do quite a lot towards customization of the curriculum that's being taught another might,
when you're a teacher who is doing a lot has to go and is replaced by somebody else who doesn't have the same automation, then the quality of the class drops. So you have a you don't have a steady
you could say a steady approach to the Islamization of education. It's up and down, up and down.
So if you want, the way to do it is to standardize to establish some basic standard that whatever teacher comes, they have something to work with. Your ultimate tool is the textbook itself. If you have a textbook, which has got everything you're giving science, it's already been revised, everything is prepared, that makes life a lot easier, the teacher makes a lesson plan from a text that is already as revised, that is the ultimate.
But when you can do the text, then you just work with the lesson plan. Now, if you are able to do both in the lesson plan and the text, then
I suggest that obviously the process by which you set up your lesson plan should be itself structured.
If we go from school to school here, I'm sure if we take out each lesson plan, we'll see people have different lesson plans. There are no standardized plans. So we need to establish something standardized,
standardized from the ways in which the lesson plan is divided up set up etc. as well as standardized in terms of its content.
this can only be done. If we establish principles for less than planned Islamization itself. That process, we say the most critical point in the Islamization of curriculum, customization of education is at the point of lesson plan. customization, since that is what guides the teacher in
delivering his or her subject. That's your guy. So if that guy has been systematically estimize, then the lesson that you're delivering, likewise be systematically customize. And if it is standardize, and you are not here that day, another teacher steps in, they have stuff to work they can carry on may not be quite at the same level you were because you've been teaching it all along, but they can be close. The train teachers, they have a good lesson plan, they can have it. So in that way, we are systematically
revising the curriculum and is revising
if we revise
the curriculum, mathematics, grade one,
you have two or three classes, different teachers.
Islam is according to its principles, their curriculum, you have other schools,
say the network of schools here who agree to do likewise. Then, at the end of the coming year,
all of the grade one mathematics teachers meet.
And they share their lesson plans.
And from those lesson plans, they create a master lesson plan,
which has the best that everybody had come up with,
for each test, all the way through the whole video.
Now you have something solid.
This is what I'm proposing. This is why I insisted from the very beginning that this workshop mean for all the schools,
not just one school, but for all the schools, because this project, ultimately, to be of maximum benefit needs to be shared by a number of schools.
So if that master lesson plan is created, after one year of operation, you're near the end of the school year.
So what we're talking about is next year,
next year, this time, the end of the school year, you meet, because if you call this now, nobody has been working systematically in this position. So it's gonna be all kinds of things from everywhere and everywhere.
So if we have a plan, and otherwise, we look for next year,
this time, end of the year,
we have a structure for the standardized lesson plan, format, templates, then, the structure for Islamization of
the lesson plan itself, we're going to come to that that's what we're doing in this session. Then, at the end of the year, meet, choose the best. Now we have the manual. That's our first step.
Of course, the first a pre requisite for that is to have knowledge of the lesson plan customization program. And also to agree on a standardized template. Because that way, it will be easy for us to work together. If everybody uses their own template, and it's it's confused, much more difficult to establish a standardized manual that can be used across all the schools. So at the end of the second year,
that master plan,
you can call it a state or city master plan.
It can go state can go national, and go global, that much better. But just working with where you are right now.
Look at it as a state master plan.
You run it for one year, now everybody's working with the same lab.
As you're teaching in your class, you're gonna find some things work better than others. Even though Yes, you brought together theoretically what seemed to be the best. But maybe when you come to actually implement it, you find there are some other things that are better. There are other things that can be added and improved on.
So by the end of the second year, you'll meet again, and you share all those things. You clean it up, and now you have that finalized. Lesson Plan, Master lesson plan which everybody will use.
And from that, technically speaking,
this is what you will use as your guideline. This is the teacher's manual ready. The guideline for establishing your own textbooks.
Creating your own textbooks based on your master lesson plan.
Now, this might sound like a dream.
Let me tell you that
brother of the Nasim,
one of my workshops, like five years ago, in the UK,
he took this idea, went back to Kumasi and established
a good school good quality school because he was concerned about this thing we talked about that Islamic school should not be substandard. He got that message, crystal clear, came back, set up an impressive school
and got the teachers all the things that we talked about, he worked on that trying to get qualified teachers
and started working with the lesson plans with the lesson plan
templates and concepts. Of course, since then, further things have developed, you are getting beyond what he had. But what he worked with
customization of the material, adding the moral principles in it, he did that one year, two year, third year, he made his textbooks.
And he has made textbooks from kindergarten to grade six.
For all subjects
Alhamdulillah. A institution in Turkey,
he sent it to them, they printed the textbooks for him for all of his students for free. The CLS Baraka, you know, and this detail is information. And Siobhan will pass it on to you. You can write that institution in Turkey, they do sell books, but they do give to Islamic schools read also. So you can raise your case, make your presentation to them, they will send you the books. Now the books may not be perfect.
Now, they tried their best working with it, you know, because they're working long distance that people in Turkey are making it. And, you know, they're in Ghana. So some cultural Turkish things were coming in there to go back and make them move them. And, you know, there was a bit of a struggle there to get it in a format, which was
appropriate to Ghana to West Africa. You know, because the Turkish company, they were used to their Islamic culture with all the time but Turkish.
So all the people look like Turks.
You know, and again, this is a shoe, you know, you want the textbook that people should look,
the people of the area that the books are coming, so they have that I worked with it until they come up with something, which I think is something very useful. Even if you don't necessarily apply the whole thing. You should have a library. Resource books, definitely. They've made huge strides. So know that it is possible. In fact, it has been done it
should have been done a long, long time ago.
I had started way back in the 90s
promoting this idea from back then.
I had been in committees, which were concerned with
Islamic education, Islamic education. But these committees, which were meeting were meeting mostly in the UK, we met in other places also. But in the meeting, everybody was trying to come up with a new Islamic Studies curriculum. And I said, this is brothers, sisters, it's been done already. We have By that time, we had about three or four different complete curriculums which have been published, printed, etc. But they were insisting to do a better one. And I became frustrated.
Because I really I found that what was there we could work with, you know, yeah, it's not perfect, not good. And, you know, get good out of it. So, I then struck out on my own, to try to
implement what I thought was needed.
And that was the Islamization of the so called secondary subjects. So I took English,
and I took a template
a series called again, readers
Some of you know it from English or not, again, very popular out of England. I have seen it being used in Saudi Arabia in schools, which I taught in that was the most popular series. So I took that series and I said, I will make an Islamic version of this.
So I got an early childhood expert. And we started with the books. from kindergarten up to grade three, this was a series of 56 books we produced in three years.
The book that I'm going to show you here is the series was called the man reading series not named after my wife, but it was called the Mad reading series, English reading series. And it has began with pre kindergarten, as I said, it went up to grade three.
Each level had like two sets series, two sets of six books on each level. So the total was the 56 books, including workbooks. So here is an example, from level three, book four for age seven plus, and this is just one story from the book.
Just to give an example, this is called the book with that particular book was called chips to remember, it had different stories of different families who had gone on trips.
And in this story, Mohammed and Fatima, they go to the beach with their parents.
you know, of course, see the beach, then the images are established images.
So they build sandcastles and somebody is playing with a frisbee and the dog catches you destroy the dog catches, it brings it back, the dog runs and knocks over the kids and knocks over the castle. They were making. So out of it. The kids start throwing stones at the dog because the dog, the cat, they're the castles, then the mother stops them. No, no, they shouldn't do that. And explains to them that you know, the dog is not at fault. You shouldn't hurt another animal. So tomorrow principles coming here now, right it was just another story about going to the beach, at the beach. But now the dog is introduced and I I particularly chose the dog because Muslims have a problem with
dogs. You know, the non Muslims they see Muslims and dogs they say what is it?
You know, when they bring a dog?
Because people have gone to extremes in dealing with the dog. You know, Islam is specified. Yeah, if we eat Southern the festival, you're eating from us you clean it seven times one time would feed Earth etc. Yeah. But it's not everything he touches. You don't have to go clean
the brushes against you know you have to go make your windows broken.
But in fact, none of this is the case. None of this is the case. If you touch at all. It's not. It doesn't break your window to touch.
The Quran speaks about hunting dogs.
Who can maybe
this speaks about hunting.
Meaning that it's Muslims hunted and are allowed to hunt without. And when when you hunt with a dog. What does it mean?
You send the dog out, catches the rabbit and it brings it back to you. Now how does he bring it back?
in his hands.
No is taking it in his mouth.
He's taking it in his mouth.
What do you have to do now? Take it and wash it sometimes.
You cook the rabbit and you eat it.
So we have gone to extremes, you know made our lives very difficult because of misunderstanding ignorance concerning the dog.
So this is why I chose the dog could have been something else.
Anyway, the point is the
they're told about being
tied to animals and not to harm animals. Then they sit and they eat a meal
Beginning with Bismillah. And
they talk they discuss about something about the
why they're eating, for example, beef, you know, and it's an animal who told us not to harm
sewing stones. Now, you
know, these are the kinds of questions that the children will respond to, and, you know, come up with and then it's explained to them that it's okay to eat animals because they were made halau for us.
Okay, and then
they finish the extra food they have, they gave it to the dog, dog, and so on. So, so they're
kind of the end towards the dog. And they built an even bigger castle than they had before.
But many messages, moral messages, Slavic messages sent through the story.
So, if the children they learn the principles of English, then they have to read they have to have reading books. To build on those with an article called the Seuss books you learn
books in which you utilize the skills that grammar skills you learn in those books was an example of what we can do what we can produce
from scratch, we can produce alternative texts.
And obviously, if we did this in science and maths and everything else, then this is where the message is coming.
That we're giving Islamic messages in every textbook, that is children.
This is going to help.
Okay, that was actually the tail end of the previous session.
The third session, we're entering now, the principles of lesson plan, Islamization.
I am identified by basic principles.
If these principles are implemented,
you have an Islam is not
And it's not necessary to implement every one of the five, four out of
five may be all that you're actually able to do because of the material that you're dealing with.
One of the five
you cannot do without
but the other four are you try to do as much of them as possible.
So the idea is to incorporate these principles in each and every
The first principle
relates to the classroom environment.
As they say, one picture is equal to
In our classrooms, we are putting images pictures in the classroom.
So we need to be very specific about these images right now. We just find a nice picture on the wall.
poster nice saying stick it on the wall, just stick things on the wall. But we have to consider the walls of our classrooms like a textbook
that we are teaching something from every image that we put on
So we choose these images carefully,
we search for the best images, which will convey what we want to convey. And each image that we put up there should convey an Islamic message. That's the point that when the children look around and
they look around the classroom, the high quality
which they can understand, it should be not a beautiful saying, in language, which is above their level, they can read it, they can understand it, it might be visually attractive to us, but we have to think about them.
So it made sure that every image, you have to do a picture of the body, you're going to do a class on body parts.
The body, we get pictures there standard pictures you can get from bookstores, and you know, when they have a little boy standing there naked.
Or he has just his underwear on. I've gone into custom classes.
It's just his underwear, little small underwear.
thighs are exposed and it's just the kid
a message is being sent.
A message is being sent.
Because we are supposed to teach the kids that between the navel and the knee as a boy, the coverage may expose
So that picture on the wall
You are teaching the children that it's okay to show your thighs.
you know these things, we need to teach the children from their young
we have a tendency to dress our children
especially the girls that that will dress them in very short dresses,
and tidy type leotard.
But they're only going to give a look if
you are sending bad messages.
The girls grow up wearing tight clothes, when they reach puberty you want them to wear use clothes.
They don't like it doesn't feel comfortable.
They're used to wearing tight clothes. Modern fashion is tight clothes.
Western fashion is exposed the outright
Islamic fashion is covered the
So it's better. I'm not saying you have to cover the kid up in a gym, Bob and Nicole than you know, she's only three years old. She's
I'm not saying don't go to one extreme or the other. We try to find the balance. find that balance point. But she wears whatever little garments you put on her. They are loose. So she's comfortable in loose clothing. So when she gets to be 13, dying of puberty, 14, she's used to wearing loose clothing. If somebody suggested to her
do not feel comfortable, that feels uncomfortable. She's not gonna lie. That's what you want.
So these are messages we send. So that is your classroom environment. Every class that you teach, you put up some posters which are relative to the class that you're teaching. There are some standard posters that you have around the classroom. Maybe you change them because you're working on the thematic
approach every month you have a different theme which is shared by the school all the classes, so you change those every month. But think about that the walls of your classroom are likely
you have a purpose. For every page, you have a message in every line.
So this is your classroom environment.
That is the visual environment. Then of course, the oral environment. Most of you are
I'm sure are already doing it when you go into the classroom or you read the students slam eleiko not Hi.
How are you all today?
it has much more value than Hi. You say hi was hi me. Hi low
What is this Hi.
So we give them Salam aleikum and we let them know why Salam aleikum is better than high. So it's not just that you don't use high. You also have to let them know why we say Salaam Alaikum. And what Salaam Alaikum means as much as you can get to their little minds.
So they can appreciate serravalle
and other phrases. You know, when things happen in the classroom, you know,
strange or something unusual you say to have a lot
in other contexts people say geez
Geez, geez, the short for Jesus. That's what it is. Jesus is short for Jesus.
Because that's what in the West people will also say, you know, some are more careful than don't like to use it often. That's a Jesus
that we say to Jesus, Jesus Christ.
So behind Allah
Alhamdulillah these are well known phrases, we just try to use them where it is appropriate get them to use it also as appropriate. Let them know what it means to the degree that
every day somebody is going to sneeze
in every class every day somebody is going to sneeze.
So tell them
you're having a lot yeah, Nicola.
favoring the right you know, this is from the sundown
to favor? The right.
was organized this town?
Or is the person with digit setup?
thing is going red battery is going.
Okay, so the physical environment favoring the right, the kids are coming in the classroom? Let the one on the right go in first.
Right, let the one on the right. Go in first.
Also, depending on the age, if they ask you why why favor the right.
What do we tell them?
It was the practice of the province last I love to favor, right?
This was this way.
If the kids get are older, and and they now want to know more about this favorite, then it is possible for us to give them additional information about the right
on the Day of Judgment, those who are going to paradise receive their books in which hand
right? And so it's a reminder
about the Day of Judgment,
Division visual we spoke about already.
And the objective
of all of this is to create an Islamic cultural atmosphere in the classroom itself.
We should do the same in our homes.
No, as we do it in the classroom, we should do the same in our homes.
So in terms of your resources, because you're going to need help and getting material
the Islamic art teachers should be a good help.
In some schools, they don't even have an Islamic teacher
because the general
attitude towards art is at its heart.
But in fact, there is a lot of leeway and room in education, especially for children.
And the use of art. In any case, if you're not using figures, then
art is wide open.
And it is a part of Islamic culture, to develop things and design things in artistic ways, it is perfectly legitimate.
And children who have artistic leanings etc, we should favorite and directed in a good direction. Rather than saying around.
We should know, and stay within the bounds of promises and allow now hija to have dogs
to have a horse with wings.
He allowed it to do So who are you to stop your children from having dolls, or
Unless you think you're better than us.
So, where there is leeway, the prophet SAW Selim has himself allow this, then we should not restrict and make life difficult for our children. Because part of making learning fun
enjoying the learning, it's going to involve them to a large degree, some form of art, images, pictures, stories, etc.
And the other major resource we call shave, Google
it makes life a lot easier than in the days 20 years ago, there was no Google going to find images is a huge challenge.
The second principle
is that of
Islamic historical relevance.
The idea here is to connect the students with
with Islamic history.
What is being taught, what is being taught in the educational circles globally, is Western history. So the students will graduate from school, they will know Einstein,
they will know
they will know all those Western names. But if you mentioned Andy Rooney, they were just some kind of noodles or
is not a drink and you drink too much.
This is no idea why these people and these were
masters in their fields of science and producing a lot of what is being done in western science today is built on what they developed.
So they should know these things. I'm not saying don't know that you did or don't know Einstein, but know Bill Rooney and hyphenate you know, even see now know these people.
So, this is important because then the young person feels that Muslims have contributed.
You cannot go to any field without finding that Muslims have contributed in one way or another, even a computer.
Even the computer
there are Muslim scientists, mathematicians who laid the foundation for the common the modern day computer.
Most people don't have no idea.
it's important. This is Hassan. Eben Haytham
is known in the West as and hasn't from an Hassani became a hazard.
He was a pioneering scientific thinker, who made important contributions to understand to the understanding of vision, optics and light. So you're teaching a class optics
they should know and hasn't even.
You can see the picture in the middle. It's all written in Arabic is describing the eyes. Those are two eyes.
Those in the middle, he couldn't figure it out.
Now, the idea, as I said, is to connect the students in their cultural past to let them realize that Muslim contributed in all fields of learning resources, there's a book, there are pictures of it right there. It's called 101,001 Muslim inventions.
You can download that book from Columbia law.com.
This was produced in the UK
for a big exhibition, which was made there back in around 2010. They made a big exhibition there.
And they gathered all of these major contributions made by Muslim scientists, which most people have no idea about. And they made a kid's version, do you have their 1001 inventions and awesome facts, that's for kids, for the lower kids. The other one you can use for the secondary school, it's a 21, you can draw from it and use it for the primary schools. So we have resources. If I told you this 10 years ago, 15 years ago, you would say how, where
now it's at the finger tips, you can have it by just clicking on the internet.
Come on 1001 inventions, there's the book download this book, hardcopy should be in the library, every Muslim school like multiple copies, that all the teachers can go and take from it. And benefit.
Of course, the other source, the
the other source of,
of material, I mean, can be through Google, you can do
further research to expand if you're doing other topics, which are more complex, you know,
simple facts, for example, like the inventor of the fuel,
for rocket ships,
which took the first man to the moon
was an Egyptian scientist
is the one who developed it, they brought it to America given citizenship, but he was a Muslim scientist from Egypt, and
the top heart surgeon in the world known magically there and in London,
Muslim physician. So, like this, even in modern times, there are many who have contributed and outstanding in their various fields, we can collect that kind of information and utilize it in our classes.
The third principle
a relevant Quranic verse.
For example, they're doing a class on water, monitor,
the release to see so that they meet the barrier between them which neither can cross so
there is that barrier, you can see it
or you're dealing with the body. Now, the first of all, a lot, creating and proportioning the fingertips of every human being. So no two fingerprints are the same.
But when we're going to use the Quranic verses, we should use the appropriate verse. It's not just any verse, what has become a standard practice in most of them, events, gatherings, etc. We have somebody need
He will pick a verse and he reads verse universal whatever,
people are sitting there and nobody understands what is read.
The translation is not even given. And even if the translation was giving, it has no relevance to the gathering.
What have we done to the
What have we done?
For most people, they are only enjoying his recitation if he is melodious sounds nice. Mashallah.
So it's like
it all songs.
Like the singer or that singer, the other Michael Jackson, we have a Quranic version
of the Quran.
The Quran is a book of guidance, who then
has guidance? How can you get the guidance if you don't know what it says.
So at least in your gatherings, the minimum
is that everything you read from the Quran should be translated, so people understand what the light is saying.
Because the purpose of the meeting should be to share something of the words of Allah with the people. But most importantly, what you're sharing should be relevant.
You have a title of the lecture, you have a theme of the event, then the Quranic verse, you can find touching on that same topic. So get a verse, which is it takes some effort, you know, there are easy ways of completing and valleys in the teachers, let alone the student.
I think that
you need to look at your criteria for hiring new teachers.
This is the starting point. When you hire the teachers, that interviewing process, you know, what, what are you looking for?
The person, their background,
their history, their activities.
You know, if you get somebody who doesn't have any connects with the Islamic awareness of the community, the efforts that are made Islamic, social, or
activities, family activities,
a person who is isolated from all that, then, you know, this is going to be a problem in your Islamic.
So you have to be selective on who you hire. But of course, you know, as, as you may say,
but you may say, we don't have too much to choose from,
we're in that situation, well, then, one of the things that has to be done is we have to plan for the future.
We have to direct some of those who are active in the community, into education,
to get those who will see that commitment, that vibrancy, etc, to become educators.
So that the time would come when they would come back and uplift by teachers, not that they went to university got a Bachelor's in mathematics,
Now, you might be able to get away with that in the higher grades.
Because they're like adults are dealing with animals, right? So you can get away. But now when you have to teach primary grade one, to mathematics, simply because you have a degree in mathematics, doesn't mean you're going to be an effective teacher of mathematics to grade 123, because their needs are different. Their psychology is different. You know, if you haven't learned how to teach them, what are you going to do in the classroom.
So it is critical, that that you hire people who are properly qualified, if they're not properly qualified to say, Okay, I don't have any choice, nobody comes to me with qualified, then you need to set up a program by which they are qualifying themselves. So for example, my university in San Carmen University, we have a bachelor's diploma and certificate in education, but it is the Islamic College of Education. So, they will teachers will learn what is taught in conventional universities, but from an Islamic perspective or comparative perspective.
You know, so that the theory of education as understood in the West is compared to that from the Islamic perspective and the methods which are used for the teaching etc, you know, again, looked at
from both sides, taking the benefit from what has been developed in the West, because it doesn't mean simply because it came from the west, it's of no value. No, they have made greater efforts these past centuries than Muslims who have fallen into a slumber. So now Muslims are waking up, and bringing back that consciousness into the educational process.
Put them into some of the courses, I know it's online. So it means they don't have to stop teaching to study, they can do it in their spare time. You might say, well, they're not motivated, then they're not motivated, you have a problem and who you chose. First and foremost, they should choose somebody, when they give them the opportunity get away, I can do that.
They'll be eager. That's what you should have.
add to it because of course, if they're going to make that additional effort that's up to you add an increment in their salary. At the end of the year, if you complete this course, also, you increase your qualification will pay more.
I mean, we don't want to make it the goal, main goal, but that is added incentive, people know you make a greater effort, your efforts are recognized rewarded, and you get something for it.
So, these are approaches that we can take to
deal with the current situation,
how we chose becomes critical in the very beginning, what we already have, we try to improve, and we also try to prepare for the future.
Education as my major concern is
ritual, that Islamization the lack of
the deal or the feeling that as a teacher, I was impart the Islamic values in students,
I think this is a this goes back, this goes back to the same
you know, quality of watching hired as they say, in it, garbage in, garbage out
this wonderful thing.
What you have to do is to try to recycle it, make it better, you know, another product by giving them exposure to further education, and motivation, etc, etc.
We'll be looking further though, at the
importance of the spiritual values that we need to get back into the educational process.
Go ahead, please.
Just a few comments I'd like to make, particularly with regard to the quality of teachers, we find.
You said something that's very true, which is that it's difficult to find qualified, dedicated teachers. In our school, we actually have a subject area English. Of the six teachers, we have
noticed that they are all nonsense. It's not as though we have a policy, of course not to employ Muslims. But each time we conduct interviews, the Muslims always fall far behind.
It's not just in English in a number of other subjects. Even when you have
a publications, when they go through the interview process, they cannot scale the process.
We is to fully understand why that is. So what's even more worrying to notice that when we advertise as a Muslim school that we're looking for teachers. Among the people who turn off the females are very few of us, we might have 20 applicants or just one or two Muslim women, sometimes no Muslim woman. So this is a problem that's plaguing the community here. So we are sometimes forced to simply accept those who are qualified even if they are not Muslims. Even though one of the main focus, the main focus of the school really is excellence in character based on Islamic moral values. Having said that, however, I would like to just mention that sometimes it's possible
to try and instill values where you have no
Such as the console helps with that, provided value submits clear the actions that should express the clear and performance features, the standards are set by the school observation is done by those in charge. There's evaluation and feedback given to the teachers about how far they are, how well they're doing, regarding instilling these values through their contacts in the students. The other challenge I know we face with Muslim schools when it comes to taking the school as not talking about it. It's a concept that's true and correct. Sadly, though, some Muslims do not equate that with excellence to them. That simply means pray fast. When he jabs, just in certain ways, and it ends
there when it comes to education. They see it's kind of different. We've had some parents who would say, Why do your kids have to be so high after school? But we know the conundrum. If a school is to be properly run,
particularly in Nigeria, where we don't get funding or support. It needs money. It's expensive to run a school. Right here. When we're sitting in the hall, the lights went out, I presume that
and I'm assuming no generators. The generators need fuel, fuel costs money. It costs money, but some people say why should your school spend so much money to be paid for tuition? When it's a Muslim school? We will have some teachers who would say why should you set a Muslim teacher who has actually broken some contractual obligations? If the Muslim school is then open for forgiveness? I think perhaps that's something that should be addressed as we go forward. What does it mean, when you say it's a Muslim school? What are these mean when we say the school is established for the purposes of
being a Muslim school means we have to be substandard? Does it mean the teachers have to be substandard? Does it mean anybody who gets a job, even if they can't deliver better spiritually or intellectually?
I just like to make that comment, because these are some of the problems Dallas's schools face.
those points that you mentioned were addressed. Perhaps you came in late.
didn't Oh, okay. There they are reiterating what was said earlier. But
these are all real concerns. And
as I said, one of the key factors, once we get past the proprietors, the key factors
is the education of the teachers. That's why we're stressed the importance of game and letting all the teachers be engaged in upgrading their qualifications. You know, if you've hired teachers who are unqualified Muslims, or non Muslims, one qualified them, there should be a clear program for them. They said my university has a certificate program has a one year program has a two year diploma program as well as a Bachelor's in education, teacher training, everything being taught from the Islamic perspective. So you can require your staff to be registered and training and follow their results, see how they're doing etc. You know,
you can provide whatever incentives that you need to provide to make them be engaged. But what if the majority of his staff are unqualified and you're not doing anything to upgrade? improve, then you are not going to go forward, no matter what motivation and things you give them, if they don't have the skills they can produce? You know, they can only produce if they have the skills and knowledge to be able to effectively deliver what is required of them.
it's been suggested we're going to take a tea break now.
So we have one more question to take this last
For the teachers.
We know that in every environment, teachers have gotten through a certain process or system
to be a teacher.
have to move through a given system. All the systems that we have on ground in this environment, do not produce this kind of teachers, all the systems, the colleges of education or what have you.
So for us to get these kind of teachers at hand, we need to produce schools that will graduate these teachers. taking us back to your talk, you made mention of openness for us in Nevada, because
that means we should look into
giving the society what is what it has an immediate need, which is teachers that have good sound design.
This is my comment.
That's a comment. So this really required me to say anything further. But
we need to work towards this end. And this is why I was also proposing the university because the university is a way by which teachers can continue to teach while upgrading their skills. Most cases where you have to leave your institution to go and study take a year out two years, whatever, it is not practical. This is a very practical approach. It can be done in the institution on a group basis. You know, it could have if you want to ensure that the teachers are all doing it, you can set aside certain time on the weekend or whatever, where they study it together. There's many different approaches you can take offline and online towards upgrading the standards of the teachers at an
affordable rate. But a lot of people
will take a break now.
the T shirt outside here, please. So you can move outside
as a an Islamic College of Education, they also offer a degree in psychology,
which is thought again, from Simon perspective. And, for example, in the West, no one is allowed to set up a school without having
a Muslim child, sorry, and a child psychologist on campus.
This is something in the third world. You won't find any Muslim psychologist. So it's just a dream. But we need to produce Muslim child psychologists. There's a huge need across the Muslim world. We also offer Islamic banking and finance. So many people have financial issues which involve Riba, what to do and what not to do. We have also bachelor's in Islamic banking and finance, also a Bachelor's in Business Administration, and information technology, all thoughts from an Islamic perspective.
And it's an extension of what we are working on. Because once we get through the Islamization of schools on the school level, when you go to university, that should also be Islam is the need there is as much as it is on the primary and secondary levels. Anyway, continuing on, from our previous workshop, enter into workshop
where we're focusing on education. This is the was the second principle. The first was the educator. We looked at the institution, the educational institution, the educator, now we're going to look at the educational process itself.
Now, what we'll be looking at, in this session here will be the theory of knowledge from the Islamic perspective. And
that will be our focus will go later into
Islamic book publication. This is part of what you're actually putting in the classroom as well that children should have to learn from what the teachers should be teaching from. We'll look at that. We can't do too much with that right now, but it's still something we should look at for the future. And then following that, we'll go into the principles of lesson plan Islamization. So, to begin with, we're going to look at
The theory of secular and religious knowledge
from the Islamic perspective,
there is no secular knowledge.
If that knowledge is true, it's real. This is ultimately from Allah.
has become a separate subject
with which is taught along with the second subjects of the school. So we have teachers teaching English,
express before mathematics, all the others, and then we have Islamic Studies, we have Arabic, and we have karate.
And usually schools feel that's now our Islamic school, because we mentioned us Islamic Studies.
So we have the secular and the religious. But this dichotomy, this split between the secular and religious is not from the Islamic way.
It is from the Christian way.
They made this distinction between the two,
based on a statement attributed to Jesus, in which he supposedly said,
give unto Caesar what is Caesar's, and unto God, what is God's.
But from the Islamic prospection perspective, everything is God's.
Everything is God's. So there is nothing special for Caesar, and then special for God. So that's how the Holy Roman Emperor, you know, Empire function, you had the secular ruler was the Caesar. And the religious ruler was the Pope, when that was the division of power, each one has its own sphere. But that is not the Islamic approach. Unfortunately, our schools have arisen following that separation.
And, of course, that creates in the mind of a student, you know, this compartmentalization of Islam.
Because what happens is that the most important subjects, they're taking out a second assumption, this is the one that's going to determine their future, whether they get into university, what stream they go in, and all these other different things, you know, Islamic Studies, religious studies is like
something, okay, we're Muslim, so we should have it.
But it's not that important. If they fail it, it doesn't mean that they failed in their future studies. So that's a wrong perception.
This is not an integrated perception, the Islamic approach was an integrated approach.
Because all knowledge, through knowledge comes from a law. It's all one. And that's why when you look at the manuscripts of the great scholars of the past, scientists and others, when they wrote on medicine, for example, you see in their manuscript, they'll be talking about different surgical procedures. And then they will say, and the law set that
you read on further describing for them, they say, and Rasulo loss allowance, as I've said, and they carry on.
You know, it was just a natural part of the whole process. It wasn't something
put off to the side. So for the Islamic school to truly be successful, then that integration that reintegration needs to take place. And the workshop that we're doing is basically to lay the foundation for the reintegration.
And one of the other things that we should also realize too, that in the process of the secularization, and this is a product of 20th century Western civilization, growth and development. It went secularized, removed, religion, from education, from the educational process taken out completely. What went out with it are the moral principle that
values. So, when you remove the moral principles, the values from the educational process is just purely
everything is studied purely on a material basis, this is going to get you your degree, which will get you money you can live happily ever after.
That is the philosophy.
As such, the consequence of it can be seen in the last half of the previous century, 20 20th century, the last half, we saw, because the the secularization really came to its fruition in the last half of the 20th century, we saw a phenomenon happening in schools across America,
were coming into schools, with weapons, shooting their classmates, their teachers, the principal, you know, it was happening across the country, school to school time and time again.
This was something they had never seen before, it was not in their history.
And they couldn't make the connect that what you've done because you've removed morality out of education, the kids are responding, not based on any moral principles, I am hurt, my girlfriend dumped me.
I'm so mad about it. And then I come and shoot all my classmates.
Where is the moral connection?
These acts are not seen as it's not seen as morally wrong.
So this reintegration, actually, is a part of the process of bringing morality back into the classroom.
Because this is one of the main goals to bring morality back into the classroom, so that the child in every class that he or she takes from kindergarten to grade 12, they are exposed to moral principles,
which would guide them and help them to develop into morally sound individuals.
So going back to the theory of knowledge that we spoke of,
we said that from the Islamic perspective,
knowledge is either true or false.
True Knowledge is from Allah.
False knowledge is from
Human beings may be the one actually stating it, but it's coming from chiffon. shaytaan wants us to be diverted by false knowledge. So can you give me an example of false knowledge?
Yes, Darwin's theory of evolution, that's the probably the biggest, you know,
conglomerate of false knowledge that is propagated by Western civilization today. And it's reached all of our books or textbooks across the world.
Human beings evolved from apes
or ape like creatures, a common ancestor to the apes.
Why did they go there?
this believe it God.
It was now necessary to find another explanation for how we got here.
That's what it's all about what's at the bottom of it, all right. They don't necessarily say many people will be Christians, and they believe in evolution, they go to schools and accepted it.
But that's what's at the root of it. How to explain our existence without God.
Evolution explains how we got here, how will we look like the way we look? and etc.
Of course, it is the theory.
It's not a fact. There are facts which are used by the theory, which we cannot deny.
The bones of the dinosaurs and all these other kinds of things you can deny that
is a fact.
Now the bones are
They found that they said, Okay, this was the early man.
And this bone now set the bones is looking like a monkey. We said, Who says it was?
He said it is.
You're the one why, because that monkey was doing something that the other monkeys weren't doing.
Does that make that person a man?
Fossella man, and what they do from the bones, they will create a figure
they know and it right down to the color of his eyes.
And can you imagine figuring out the color of the eyes from a skeleton?
If you've taken any kind of science, you know that this is impossible. But what has happened is that it has been glamorized by Hollywood. So they will show you the whole process.
And then people see it. You know, as I said, the light if you say it enough times, becomes the truth.
People see it. I've seen it. I've seen how that one egg became, you know, one cell became multi celled and became a fish in the fish crawl on London, you know, it started to fly. And I've seen it.
What you saw was a Hollywood movie.
You didn't see it.
But, you know, we're now so attuned to be convinced by what we see visually, that you're taking this as fact, though. People find it hard to hit when they hear somebody says no, no,
I'm sure I'm certain I have no doubt this took place.
This is what has happened. Through Hollywood, you can create a reality out of false.
If we take the true knowledge.
That two knowledge, which comes from a lot has come in two forms.
It revealed knowledge. That's the core,
the engine, the total
and profit an atom
that is revealed knowledge. The other body is what we call acquired knowledge. we acquire it.
We say we invented it.
By reality, when you look at the biggest inventions
in the West, the greatest discoveries in the West.
When you look at the bottom of actually what happened, they will say by accident, digging and searching for one thing, something hops off. Look at that.
We discovered No you didn't discover.
Discover you were looking for something else. You didn't discover what you were looking for. And then something accident happened so called accident and you found it. But you weren't searching for classical cases of X rays.
You know, those of you that know the science, Madame Curie, you know, very famous discovered x rays. How did you discover X ray? Was she looking for
a way to look into the body and see the bones under the skin to dive into
what she's looking for that? No. She is in her laboratory doing certain research. She has some radium in the laboratory. She's doing research on radium and so on. So then she has some photographic film hanging on another side of the herd her laboratory, her hand passed between the radium and the photographic film, to the bones that
she was not looking for. And this is how important this is in science. Medicine is
huge by accident. And you go back and you look at all of the big ones. That's what you find the internet. This is the biggest one in front of us right now.
We think it was discovered by the West.
They weren't looking for it.
You know what they were looking for? The Higgs boson
The Higgs boson particle they call the God Particle.
They were looking for
the God Particle the particle from which everything is built.
You know about atoms and electrons that go down smaller quarks and go down smaller and smaller. They're looking for the smallest one
which could not be divided.
To the attic, that is God founded.
That's what they're looking for.
They set up huge, you know, centrifuge there in Europe, going under the, the Alps, huge from going through four or five different countries so big, they have one in the us also. And there's firing, you know, at opposite they're smashing them into each other and looking to see what came up.
Now in the process of sharing their information between the scientists in America and the scientists in Europe, they accidentally came across the internet
to go go and Google internet. And you'll see after they explain by accident, the biggest discovery of this day by accident. So we say this accidental talking about this Allah, Allah is revealing this time, knowledge that is useful actually critical for us Muslims.
This is one of the greatest, you know, gifts of Allah gave us at the time when the media is completely in the hands of the West,
where they can say anything they want, you know, back in the 80s, late 70s 80s, they could say anything,
we had no reply would not be heard.
We have no control in the media at all.
Then came the internet. Anybody can write anything.
You don't have to be a specialist, or write anything. There you go. So now we had the chance to bring information about Islam, you know, tackle their lies, and false propaganda, etc, on a scale on imaginable.
They're using it to promote all their faults.
But we also have the chance to equally
produce the truth.
the numbers of people accepting Islam through the internet is phenomenal.
1000s around the world, daily people acceptance on the internet.
So, this is from what we call the acquired knowledge. But now of that acquired knowledge, some of it is useful. And some of it is useless
us to make
a lot of money out will be coming in.
While I seek refugee newfound knowledge, which is of no benefit.
Can you give an example of useless knowledge
in the acquired field?
That's false knowledge.
Moon Landing? Yeah. Okay, moon landing.
What I like to give
is a moon landing or Mars.
They sent America for example, spent more than $4 billion
to send a rover vehicle to Mars.
Europe right now they've got another one going. It's going to arrive there shortly. Right? You're up spin, how many more billions send rover vehicles to Mars. So it could roll around on the surface of Mars, pick up some of the dirt and analyze the dirt.
America from back in the 90s. They said
At the same time in America. More than 4 million Americans
were homeless still today.
You go and read homeless America you'll see they give you the figures. 4 million plus American citizens, the richest country on the face of the earth. 4 million of its citizens are homeless. They live in the streets.
Nobody lives in the streets in America.
In the Empire State Building, we've seen the Twin Towers, we've seen all of this and
there, but it's also formed again, who live in the streets, under bridges, at the bottom of those same skyscrapers. When the night comes, they spread out their pieces of paper and cardboard is
born in the street
for media, so we say, the knowledge of the composition of dirt on Mars is useless knowledge.
You have 4 million of your citizens without homes, and you're going to check the composition of dirt on Mars.
That is useless knowledge.
That 4 billion should be used to house your citizens. And all the noise that was made about Gaddafi, and Gaddafi put in this constitution that every citizen must have.
Every citizen of Libya was given a home.
That was the right You are a citizen, it is your right to have a home.
So this is an example of uses. Some people say, Well, you know, maybe we might need to go there. That's okay. When you have to go there, that we run out of space on the earth, time comes to go to Mars, okay, then send the rover find out what's on Mars.
But now, in what they said,
in the south of England, there's some islands they call the Guernsey islands or jersey islands, something like this small islands. First of all, they said that all
all the inhabitants of the earth, if we all stood side by side,
we could fit on those islands.
So are we short of space on there?
Totally nonsense, total. Now, of course, if we kept standing side by side, okay, but still, the amount of space that exists on Earth, it's so great to talk about Mars.
But because of the fact that they have said, there is no God.
We are here by accident.
It is an accident, it shouldn't repeat itself. So we need to go to Mars and see maybe in the soil, we might find some microbes or something to show that it accidentally happened there.
That's what they're going to Mars about.
to try to find justification for their belief that there is no God. And our existence is purely by accident.
So they're, they're gone for useless knowledge. Now, in the area of revealed knowledge.
Somebody might say, Can we say there's some useless knowledge in revealed knowledge?
knowledge from the Quran and the Sunnah could be useless.
And maybe it sounds kind of theoretical.
You know, Doctor believes that there was useless knowledge on the ground.
Somebody's making notes ready to jump on the internet?
No, it is something relative.
It is useless
relative to the time, the circumstance the person etc. Meaning for example,
grade one, you're teaching your grade one students about the Pillars of Islam
to teach them about
what causes them to have also
is that useful knowledge for them
useless. Purity is totally irrelevant to them.
Similarly, to tell them about hatch
and hatch a fraud
is that useful knowledge within your system? So this is what meaning that we when we're impacting religious knowledge, it should be age appropriate.
You know, that's one of the principles for those who are involved in the teaching, to make sure that what we're giving them is relevant to them. Because what turns off the student is you telling them stuff that has no meaning. It's just you memorize it,
because what they understand that has relevance will sink and last, to have meaning to them. But if it has no relevance, no meaning, let's
go through one year or
so this is the area where we have to be careful in the information that we're embarking, to make sure that it is relevant to those we're converting it to.
we said that the Islamic school, the approach,
the theoretical approach, is that of integrated knowledge
that whatever we're teaching, should be
somehow connected with Islam, we want the students to feel Islam has applied in all of this, there is nothing that Islam doesn't
touch. Islam does have something to say about.
We don't have Islam here and
not Islam here. The two are
Now, when we talk about education, because we're talking now about the educational process,
if you look for the definition of education, you will find many different definitions of what constitutes education.
The one which I found when I looked in
different dictionaries, etc, which I felt expressed,
most accurately, what is education about is that education is the process by which a civilization conveys its cultural values to the next generation.
Conveying cultural values
to the next generation.
No matter what you're teaching,
whether it's English, it's math, science, culture is being conveyed.
secular culture is being conveyed.
That is why we can't afford to have
two thirds of our syllabus, three quarters of our syllabus,
focus on secondary subjects, and only a fraction on so called Islamic subjects.
The third point here
that we said the goal
of Islam is the education or Islamic education is to bring morality back into the classroom.
Which means that in the school,
the greatest prize that we should give our students is not for the top academics.
But for the top
Islamic moral character to behave because this is ultimately the goal of Islam. When the prophet SAW sentiment said in the mob went to the Gemini mama Karima flock, I was only sent to perfect for you the highest of moral character traits. He's drumming up the whole of Islam.
In terms of morality, of course, that morality means morality, you're dealing with God with a law, that you worship Him alone,
that you obey him
that it is immoral to worship others beside him or instead of him and to disobey
and that it is morally right
To the generous, kind, caring,
and it's morally wrong, to steal, to murder, to cheat.
And that it is morally correct to look after the environment in which we live, take care of it.
And it's morally incorrect to destroy the environment
to pollute it.
Because we are held responsible for it.
So it's the moral principles which are defined by law, because when you talk about moral morality, you're talking about good and bad, right and wrong.
From what perspective, are you going to do it?
Because as they say,
what may be right to some may be wrong to others.
One man's meat is another man's poison.
from one perspective, it has to be from the perspective of God.
And this is what gives the oma Islam a moral compass, which doesn't change what was defined as evil, bad wrong 1400 years ago, and 10,000 years ago, before by the earlier prophets remains evil, bad and wrong today and will remain that way to the end of this world.
Whereas the other systems, the democratic system, morality is according to what is okay for most people.
So most people think that doing this is okay today that it's okay. If tomorrow they decide it's not okay, then it's not okay.
So morality is subject to the whims of it changes from time to time place to place.
And that is what Western civilization is propagating.
That's how we should be
they have come to the conclusion that certain behavior, say for example, homosexuality, is the norm
is the human norm.
An alternative lifestyle.
So for us to oppose it,
is to be unjust, unfair, unkind,
all of this homophobic, then give us give us a name.
If you are opposed to a sexuality, you are called a homophobe.
homosexuality, that was a disease.
And they had different cures for it.
Electric, chemical, all kinds of things to help cure those people who were homosexual. But by the mid 70s,
homosexuality has started to come out.
And the demands for their rights have become so strong.
The country which has already set morality based on principles that they came up with, they said, what takes place between a man and a woman
free from judgment, you can judge as long as they are when they called consenting adults
to principals consent. One is not forcing it on the other. And they're adults, they're able to mature enough to decide for themselves. That's it.
So with that, fornication was no longer evil, punishable, adultery was no longer evil, punishable. And what came behind it was homosexuality. homosexual said it's the same situation with us.
Its consenting adults,
consenting adults, so what right the government or anyone has to say that what we're doing is wrong? No.
And they submitted, they removed our sexuality from the psychiatrists Bible.
Let the Australian red right?
It was green originally.
So the point is that
is in accordance with the definition of God.
He created human beings, he knows what happens in their minds, and their hearts, their emotions, he knows all of human. So he has the ability, the right to judge what is right and what is wrong. And we are obliged to follow his instructions.
second workshop session,
the remainder, you want to call it, call it regular, take some q&a now and then wrong, or should I leave the remainder for the next session?
I'll leave it in the next session. Okay, so we'll just stop here, and take some q&a from you. To
close off the session, take
two questions from the females to find the male or three or three, go ahead.
My name is David.
Like he just said, the essence of education is to bring back morality into the society. But
sometimes the schools try their best. But it's like we're on different pages with the society, to what we learn in school is just like it's within the school. But when we go back home back into society,
just, for example, the first day, most Islamic school,
but in our society, very common. So when a child comes to school, he knows that but he's
dressed in a certain way.
So how do we,
how do we take ourselves to the team level?
what we have to do is to create a network of schools,
creates another society, a society within the society.
So that social relationships are based on common values, not that you cut yourself off from the rest of society, but that those people who share your values, these are the people you need to spend more time around, you need to develop new friends, your children should develop new
playmates, etc. So that outside of the class, they have a chance to socialize, you know, with others who share their values. This is this is the solution. And that's as much as you can do.
And it is hoped that as the schools increase the number of students entering them the qualities increase, then it will have a greater and greater impact in the society and bring about change on a bigger scale. But in the admin becomes the issue of the Jamaat, you know, that we are together, we have a network of those sharing the same vision and mission, then our interactions should be beyond the professional level, we should also go into the social level, we should get to know each other. You know, these types of worship workshops should help to build friendships with others from other schools, you know and share with what you have established events where the schools are brought
together. You know, the people able to see others who share and do this
Same things that they do.
So this is what I could
My name is, Mr. farmer.
I have one comment, on addition to what I just said.
I think this issue of networking
should be something things go through. When you try to follow up on
school on on your own, there's a lot that can happen. For example,
I don't see our schools close to a year of existence. And we have close to about 10 to 12 students, for students who have minor children, right now, you know, so this is an example of what this can lead to. It's amazing, but it's a beautiful thing. And each time they take it
down, we celebrate this. So you start something you don't know where it's going to lead. So what is she saying is very, very important. That cycle, then the issue of trying to Islam.
For secular subjects. My own area of concern is what about those secular subjects and Islamic school that are taught by non Muslims? How do you succeed in getting them to do that?
Thank you very much.
This topic we'll look at in more detail. Once you see the structure, which I am proposing for Islamization.
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