Understanding Islam: A guide for teachers

Abstract

learn the language and the way the teachers teach the language. Therefore, attention should be given to the quality of the language learning environment that is encouraging and can enhance learning and achievement. Ajmain et al. (Chapter 11) illustrate how learning and memorising might be conducted through specific Islamic singing (nasheed) that may holistically develop the individuals. This art of sound has been applied everyday by Muslims as, for example, they recite the Quran. Huda et al. (Chapter 12) accentuate the importance of moral responsibility on digital learning from the IE perspective. This literature study reveals that there is a need for Islamic teaching and learning guidelines that develop Muslim learners’ cognitive, psychomotoric, and the professional ability to deal with societal problems. Huda et al. (Chapter 13) critically discuss that learning ethics culture in IE is an important dimension of preparing a holistic approach for personal involvement in the society. As the final chapter, Huda et al. conclude that for personal character education, many Islamic schools (pesantren) in Indonesia refer to a book of Al-Zarnuji to develop individual spiritual and intellectual skills. We find the book a documentation of inter-contextual work that addresses the experiences, voices and insights of Muslim educators. This volume promotes a better understanding of how Islam is learnt and taught in different socio-political landscapes especially where Islam becomes the religion of the majority. While it may not mainly focus on children or young people’s spirituality, some chapters of the book provide useful messages for the teaching of religion or spirituality to young people. For instance, in Chapter 11, singing (i.e., nasheed) is viewed as a useful strategy to teach religion (i.e., Islam) to young people who mostly like music, although it may be against some views of Muslims and Muslim scholars who consider music as haram (forbidden). However, the volume would have been better if local terminologies were presented with their equal meanings in English, since this volume is intended for international readers (see, for example, Chapter 6 which includes Keaswajaan within its title). In sum, this volume documents descriptions, discussions, and debates in various contexts of the area around IE useful for for better understanding the world of Islamic education.