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Islam & Education NewsletterTRANSCRIPT
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News
DIC Islamic Educator pilot About 50 people registered for the
iLabs Islamic teacher training
course during 2012. It all began
with DIC making it possible to
conduct the Pilot course during
the first half of this year ...
The Teaching and Facilitation for Islamic
Practitioners course was born from a need
to equip Discover Islam Centre‟s madrassah
teachers with a view to bridging the gap
between the formal and informal and was
offered to enhance the practice of these
teachers. It was run parallel to a course
offered by Moulana Zakariyya on Islamic
Branches of Knowledge complimenting it
by covering aspects of teaching method-
logy and theories of learning.
The key objective of the course was to
empower afternoon Maktab teachers to
impart their knowledge using contempo-
rary teaching practice and theory.
In Ferbruary of this year our pilot course
kicked off at Discover Islam Centre with 25
educators coming from Madrassahs, Tahfith
schools and Da‟wah institutions. They were
there to enhance their teaching. They came
from Oceanview to Ottery; From Houtbay
to Delft and Wynberg to Lansdowne on
Tuesday mornings to attend the course.
Participants started the course by locating
themselves firstly in a South African
context and then within a Muslim commu-
nity of practice in the Cape.
There was vigorous engagement with
theories and theorists; with methodologies
and understanding the social milieu of their
learners. Over the five month period students
had developed a collaborative group
dynamic. Practical assessments gave
participants an opportunity to teach and
facilitate in real and simulated settings.
Yasmine Jacobs was the lead facilitator and
anchor for this course.
Alhamdulillah 20 participants graduated on
the 23rd
June 2012 receiving a certificate of
completion from Discover Islam Centre and
18 were awarded a SAQA certificate in
Facilitation. Muniera Isaacs volunteered her
services to DIC to make this possible. We
would like to say Shukran to Muniera.
iLABS would like to thank Discover Islam
Centre and particularly Ml. Zakariyya for the
foresight and the confidence that he showed
in iLABS and for taking the initiative by
creating the platform that made this pilot
course possible. The second Teaching and
Facilitation for Islamic Practitioners course
started in July held in the MJC Boardroom
every Saturday morning. Students are
currently busy with final assessments. The
Graduation will be held on the 9th of
December 2012 at the DIC Annual
Luncheon which will take place at the
Mayor‟s Banquet Hall in Cape Town.
See Photo Gallery on our Facebook page
Demystifying
theory 2 Same-gender
or co-ed
3 Discourse of
Inclusion 4 iLABS Academic
Devt. Programme
5
STUDENTS RECEIVING THEIR GRADUATION CERTIFICATES
FOURTH QUARTER DECEMBER 2012 VOLUME 1 NUMBER 2
Lansdowne, Cape Town PH: (+27) (082) 698-3910 FAX: 086 6190153 [email protected]
learning across borders learning across borders learning across borders
iLABS foundation
course a great success
Sh. Ismail, Ml F Rylands, Hth. Abubakr & Hth. Feroz at the ITEP launch.
IHYA-ITEP kicks off at Islamia College In early July, Ml. Ali Adam of Islamia approached iLABS to provide training for their
teachers from the various Islamia Colleges. The first IHYA Islamic Teacher Education
programme was launched at the Islamia Academia Centre after Ramadhan this year.
It is a unique course specifically tailored for Islamic studies educators teaching at primary
and high schools. This course includes a strong element of Islamic pedagogy and traditional
teaching theory and practice together with contemporary methodology. Eighteen teachers
enrolled. They included Tahfith, Arabic and Islamic studies teachers.
Cont‟d on pg.4
All praise and thanks is due to Allah, peace and salutations upon our beloved
Prophet Muhammad P.B.U.H., his family, friends , companions and all those
who testify to the revelation of the Holy Quran through the passage of time.
learning across borders
iLabs
voices
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iLABS
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WE FIND OURSELVES GRAPPLING with our
social identity, as muslims in the workplace, our
persona is that of a Harvard graduate and yet when
we find ourselves amongst other muslimeen, its all
peace be upon you. I might not have all the answers
but why do we shy away from who we are, where we
come from, where we are heading ? May Allah grant
us the istiqama-steadfastness to transcend from being
one-sided beings to those who are more balanced and
see the aaghira as a near reality.
As the world bleeds at the hands of our former
colonial masters, Gaza is in flames, Syrians are being
butchered by supposed believers and yet our
Theory a misunderstood word. Habitus,
Zone of Proximal Development, commu-
nities of practice, historical materialism,
cognitive development, scaffolding, social
capital, cultural capital – these are terms that
raises the hair on the back of ordinary
Muslims.
In the sciences, theories are created after
observation and empirical testing. They are
designed to rationally and clearly explain a
phenomenon. For example, Ibn Haythum
came up with a theory about light being
reflected off objects, and the theory proved
to be both testable and correct with his pin
hole camera (camera obscura) experiment.
Scientific theories are not quite the same
thing as facts, but they are often very similar;
scientists usually test their theories exten-
sively first, looking for obvious problems
which could cause the theory to be
challenged. In education “the ultimate test
of theory is whether it improves practice.”
What we fail to recognise is that great
Muslim scholars of the past have all initiated
and contributed to the development of these
theories. In the field of education Ibn
Sahnun, Al Jahiz, Al Miskaway, Ibn Sina,
Al Farabi, Imam al Ghazali, Zarnuji , Ibn
Rushd, Ibn Khaldun and a host of others
have developed quite complex theory of
education and learning. They lie at the root
of western theoretical achievement today.
We as Muslims seem to have abandoned
them and their tradition of scholarship.
iLABS through its ITEP programme has
attempted to locate the contributions of these
Muslim scholars and are in the process of
mapping it to show interrelation to contem-
porary theory in an effort to demysify it.
Getting to grips with
Contemporary Theories In order to arrive at an effective, relevant Islamic Pedagogy
we need a healthy balance between traditional methodology
and current teaching practice
Learning in action …
panies. My thoughts are those which are practical,
make the voices heard, flood the Facebook,twitter and
all other networks and let the world hear us as South
African Muslimeen calling out to Allah in this period
of devastation. by the Wayfarer-ibnTurab
worldwide news coverage is some
what romanticized. Are our voices
enough? The thought of econo-
mically isolating Israel seems
somewhat a great idea, yet the
rippling effect will indeed affect
even our local brethren employed
by the Zionist- clandestine com-
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There is large consensus that same gender
environments provide a nurturing space
where girls can develop and learn without
being distracted by boys.
Research certainly seems to support some
of these claims, showing that girls‟ schools
produce significantly more female
mathematicians, engineers, scientists and
linguists than schools catering for both
sexes – and that both girls and boys
perform better on standardised tests
when they went to separate schools.
On the FCAT (Florida Comprehensive
Assessment Test), where boys and girls
learn the experience the same curriculum
the percentage of students were the
following:
girls in single-sex classes: 75% scored
proficient
boys in single-sex classes: 86% scored
proficient.
boys in coed: 37% scored proficient
girls in coed: 59% scored proficient
A classic study from Jamaica: Marlene
Hamilton, studying students in Jamaica,
found that students attending single-sex
schools outperformed students in coed
schools in almost every subject tested. At
the time of the study, public single-sex
schools were still widely available in
Jamaica, so that there were few if any
socioeconomic or academic variables
which distinguished students at single-sex
schools from students at coed schools.
(http://www.yourparenting.co.za/child/learn/big-
school/same sex/co-ed-or-single-sex-schools.htm)
same gender or co-ed.
Darun Na‟im was established, not only adhering to the Sunnah,
but to create a safe environment for young women to concentrate
on developing their minds, spirituality and self confidence and
not to be concerned about their outward appearance.
The objectives of the school are to develop a generation of young
women who are Allah-loving and Allah-fearing and who will,
Insha-Allah, be successful in this life and in the Hereafter. We
also aim to provide quality education and academic excellence
based on sound Islamic teachings. Our approach to imparting
knowledge and education is holistic and based on the
understanding that knowledge for a Muslim is not divided into
religious and „secular‟ studies but to lead learners to develop
balanced, pleasant personalities and to view spiritual and
everyday life as one unit.
All of our teachers are therefore instructed to always link their
lesson to Quran ayah or ahadeeth, be it Natural Science or the
English Language. Thus our learners are constantly reminded of
their Creator.
Allah says in the Holy Quraan that wealth and children are a test
to whom they are given. So our test is to see how we are going to
raise our children. Do we raise them according to the laws of
Allah and the Sunnah of the Nabie SWA or do we raise them
according to what this world dictates to us?
Darun Na‟im Girl‟s HS a case in point
which way to go?
IN LIFE ONE DOES not always get a
second chance, but tawbah is a chance
from Allah SWT to make right what we
have done wrong. Tawbah in essence
means to return to Allah giving us that
chance to leave our sins behind and
cleanse our slate over and over again.
Like every sickness needs a cure, sins
require tawbah (repentance). The Prophet
(SAW) made tawbah seventy times a day
according to some narrations and 100
times according to others. So we as
Muslims should firstly acknowledge our
wrong doings whether it be against
fellow human being or to Allah SWT.
We have to ask for forgiveness keeping
the conditions of Tawbah in mind.
Jannah can be earned through sincere
tawbah. A woman in the time of the
Prophet SAW who committed zina and
came to the Prophet so that the
punishment could be given to her -we all
know this tory well.
What stands out most of all is that the
Prophet said her tawbah was so great that
had it been spread among the people of
Madina it would suffice for them. He
also led her janaazah. Today our tawbah
is in need of tawbah! Let us not delay in
tawbah. There is so much benefit in it, in
order for our duaas to be accepted.
Lets make use of this gift from Allah, it
is as if Allah has given us a tawbah
helpline 222, It will require getting up at
2 in the morning performing 2 rakaats
and shedding 2 tears. So when you feel
the burden of the sin heavy on your heart
dial the helpline and remember us too.
Transcript of her 5 minute class
presentation of the ITEP course.
a gift from Allah By Sumayah Carr
Tawbah
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(cont’d from page 1) … ITEP draws on a wide range of international research and theory of education in an
integrated way. It also serves as a platform where teachers can raise challenges and
share their experiences in a collaborative way amongst peers. Assessments and
practice teaching components are conducted on-site with pupils. The Ghazali day was
particularly interesting when participants were exposed to the use of new media
presentation. The IHYA ITEP programme also included sections on communication
and facilitation; theories of learning and cognitive development; pedagogy and
curriculum. iLABS are thankful to the 2 Oceans Foundation for its support
inclusion
iLABS News – Learning Across Borders
Discourse of
At a time when prevailing neo-liberal policy aims to position
higher education as an economic venture and students as
customers, discourses of inclusion are vital. Terms such as
access, widening participation, equity, equality and diversity,
and lifelong learning commonly feature in discourses of
inclusion related to higher education. The shifting meanings and
fluid uses of these terms serve as an indication of the increasing
tensions between neo-liberal economic forces and the role of
higher education in modern society.
Researchers and theorists, policy-makers and practitioners all
have a voice in the diverse range of discourses of inclusion and
much is still to be learned and understood from a sharing of their
perspectives and experiences.
Whilst conferences busy itself examining and debating scholarly
issues associated with inclusion and widening participation in
higher education, iLABS has mapped international perspectives
on educational inclusion, and developed new collaboration and
joint working for the future.
It was born from the reality that there are neglected links
between research and theory, and policy and practice in the
promotion of widening participation in education. iLABS aims
to provide a forum for the development of theory and creating
innovative practice in the field of widening participation and
lifelong learning.
iLABS is interdisciplinary and cross-sectoral, creating access
and widening participation to higher education, further
education, community-based learning and schools.
In 1979, when Jim Stigler was still a
graduate student at the University of
Michigan, he went to Japan to research
teaching methods and found himself
sitting in the back row of a crowded
fourth-grade math class.
"The teacher was trying to teach the class
how to draw three-dimensional cubes on
paper," Stigler explains, "and one kid was
just totally having trouble with it. His
cube looked all cockeyed, so the teacher
said to him, 'Why don't you go put yours
on the board?' So right there I thought,
'That's interesting! He took the one who
can't do it and told him to go and put it on
the board.' "
Struggle for smarts?
How eastern and western cultures tackle
learning. Stigler knew that in American class-
rooms, it was usually the best kid in the
class who was invited to the board. So he
watched with interest as the Japanese
student dutifully came to the board and
started drawing, but still couldn't
complete the cube. Every few minutes,
the teacher would ask the rest of the class
whether the kid had gotten it right, and
the class would look up from their work,
and shake their heads no. As the period
progressed, Stigler noticed that he was
getting more and more anxious.
"I realized that I was sitting there starting
to perspire," he says, "because I was really
empathizing with this kid. I thought, 'This
kid is going to break into tears!' "
But the kid didn't break into tears. Stigler
says the child continued to draw his cube
with equanimity. "And at the end of the
class, he did make his cube look right!
And the teacher said to the class, 'How
does that look, class?' And they all looked
up and said, 'He did it!' And they broke
into applause." The kid smiled a huge
smile and sat down, clearly proud of
himself.
Stigler is now a professor of psychology
at UCLA who studies teaching and
learning around the world, and he says it
was this small experience that first got
him thinking about how differently East
and West approach the experience of
intellectual struggle. NPR Radio
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A’lims, Madrassah teachers and Islamic practitioners are generally schooled
within the non formal and informal arenas of learning. In countries where
Muslims are in the minority we are still involved in a struggle for validation
and recognised certification.
Islamic Higher Education is generally termed as informal, non formal, indigenous
knowledge, faith-based instruction, but never as a part of national qualifications.
As a community we have been discussing, debating, complaining and conferencing
since before the Islamisation frenzy of the 80s. To this end, the iLABS Learning
across borders initiative has embarked on practical ways in which A’lims, Tahfith
instructors and Maktab teachers could be steered and scaffolded in ways that can
open up new academic possibilities and access to formal higher learning
qualifications. This year iLABS has started its academic development programme
with a primary focus on research. On a practical level we have started a mentoring
and development process and look forward to next year InshaAllah.
Creating learning platforms
AHM: Islamic Studies departments in the West are an
anachronism, inasmuch as Jewish Studies are almost
always taught by Jews, Christian studies by Christians,
feminist studies by feminists, and so on; while Islamic
studies are almost invariably taught by people
indifferent to the religion, and in some cases actively
hostile. I have encountered several cases of Muslim
scholars excluded from jobs for which they are well-
qualified simply because appointments committees
believe that Muslims cannot be 'objective' when
teaching Islam. Using that logic, one would have to
prevent Christians from teaching Christianity, and
feminists from teaching feminism, and so on! The only
way around this really is for British Muslims whose
Islam is not conspicuous or even known to enter
university life. Oddly, there seems to be less prejudice
against converts than against native Muslims, perhaps
because converts under-stand how to be inconspicuous
Dr Timothy Winters on Education
when the interests of Islam require this. Most Muslim teachers
of Islam in British universities now are in fact from the
convert community. They face an interesting task, since
Islamic studies, which was until recently a minor academic
ghetto, has taken on immediate and heavy political and
cultural significance in the past two decades. It is on the basis
of the advice and literary output of academics that politicians
often take their decisions in parts of the world about which
they know little. Hence it is of vital importance for Muslims
to rectify the current asymmetry in universities and play a
central role.
Timothy Winter a.k.a. Sheikh Abdal Hakim Murad
graduated from the University of Cambridge in 1983. He
then studied and taught at the Al-Azhar University in Egypt
for several years, and spent several more in Jeddah, with
Shaykh Habib Ahmad Mashhur al-Haddad. He is currently
the Shaykh Zayed Lecturer of Islamic Studies at Cambridge
Q: You have spent much time in Western universities. Do you think that academic
attitudes to Muslims are changing?
iLABS Academic Development
Programme
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“If a person starts telling you, whether you are alone or in the
company of others, something that you already knew very well,
you should pretend as if you do not know it. Do not rush to reveal
your knowledge or to interfere with the speech. Instead, show
your attention and concentration. The honourable Tabi‟i Imam
„Ata ibn Abi Rabah said, “A young man would tell me something
that I may have heard before he was born. Nevertheless, I listen
to him as if I had never heard it before.”
. .Khalid ibn Safwan al-Tamimi, who frequented the courts of two
Khalifas: „Umar ibn „Abd al-‟Aziz and Hisham ibn „Abd al-
Malik, said, “If a person tells you something you have heard
before, or news that you already learnt, do not interrupt him to
exhibit your knowledge to those present. This is rude and ill-
mannered.”
In the Quran Allah SWT describes development as cyclical. At this point we are in the midst of the cycle of the
renewed growth and celebration of knowledge. We have entered the era of Tadhakkur wa tadabbur. Muslim
women and men have inserted themselves within the highest echelons of science, mathematics, medicine, media,
arts, sports, literature, new technologies. Through the Arab spring it is evident that the ummah assert themselves at
a political level. The sheer growth of Muslims demographically are positive signs. Not to mention the rise of Islam in
the west, this is undeniable. One cannot fail to recognise that Muslims are under attack at many levels, however this
is proof that Muslims pose a threat given their trajectory of growth.
One can only be inspired by the academic achievements and theoretical contribution of Muslims all over the world
today. Participating in debates and conferences, heading up all kinds of departments in western universities. A
wonderful development during the past decade is the way in which muslim scholars, particularly traditional ones,
have started to utilise the Internet and new media as learning platforms and sites of producing new knowledge.
Islam is clearly reframing itself in the new millennium. There is much to be hopeful about. May Allah SWT protect
muslim lands and shield Muslims from Ẓulm wherever they may find themselves.
The honourable Imam „Abdullah ibn Wahab al-Qurashi al-
Masri, a companion of Imam Malik, al-Layth ibn Sa‟d and al-
Thawri, said, “Sometimes a person would tell me a story that I
have heard before his parents had wed. Yet I listened as if I have
never heard it before.” Ibrahim ibn al-Junayd said, “A wise man
said to his son, „Learn the art of listening as you learn the art of
speaking.‟”
.Listening well means maintaining eye contact, allowing the
speaker to finish the speech and restraining your urge to
interrupt his speech. .Al-Hafiz al-Khatib al-Baghdadi said in a
poem: “Never interrupt a talk, though you know it inside out.”"
(p 29-30 of “Islamic Manners” by Shaykh „Abd al-Fattah Abu
Ghuddah)
.
A Message of Hope Celebrating 1400 years of muslim
scholastic endeavour…
a beacon of light for the future
1400 years of Islamic scholarship produced of the world’s greatest
theorists. Both Muslims and non Muslims alike have been
celebrating these contributions for centuries. It seems that some
time during the past few centuries, Muslim scholars have passed
on this baton to Europe. The so-called “decline” is over.
The Art of Listening By Shaykh „Abd al-Fattah Abu Ghuddah
.
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ISLAMIC TEACHER
Teaching Methodology Theories of Learning Islamic Pedagogy Communication Facilitation
When: Sat 8:30 - 12:00
THE IHYA-ITEP PROGRAMME is a structured training course that develops Islamic
educators in understanding traditional Islamic pedagogy and the use of
contemporary teaching methodologies and facilitation tools.
Register Now [email protected]
HISTORICALLY, MUSLIM WOMEN PLAYED a pivotal role in the foundation of civilizations with their contributions as jurists, mystics, poets, scholars and may other fields.
Ayesha bint AbuBakr (RA) is known for memorising a multitude of ahadith and teacher of many companions and Hafsah bint Umar (RA) played a pivotal role in the compilation of the Qur’an.
Rubiyya bint Muawidh bint Afrah (RA), was a Hadith scholar her narrations are found in Bukhari, Muslim, Ibn Majah and other compilations.
Shaykh Nadwi states that interestingly, there is no single Hadith which has been rejected from a woman on account of her being a fabricating liar.
Amrah bint Abdur Rahman of the greatest of the female Successors, a jurist, a mufti, and a Hadith specialist. Caliph Umar b. ‘Abdul ‘Aziz used to say: “…Go to Amrah, she is the vast vessel of Hadith.”
Umm Darda, taught in both the great Umayyad Mosque, and Jerusalem. Her class was attended my Imams, jurists, and Hadith scholars including the Caliph Abdul Malik b. Marwan.
Fatima al-Juzdani, was a great scholar from Isfahan. After mastering the book Al- Mu’jam Al-Kabeer, with AbuBakr b. Rida, subsequently taught it many times.
No scholar alive today has studied this book, or part of it with a teacher.
Moreover, there is not a single narration of this book except from women, because it was forgotten by male Hadith scholars!
Fatima al-Samarqandiyya, daughter of Ala’addin al-Samarqand and wife of Imam Kasani,was an expert in Hadith and other religious sciences. Imam Kasani’s students narrate that he consulted his wife on matters of great significance when he was unable to solve them.
Aisha bint Sa’d ibn Abi Waqas, a jurist and scholar, taught the jurist Imam Malik, founder of the Maliki school of Thought.
Asiyah bint Ahmed A. Da'eem b. Ni'mah was known for her recitation of the Qur'an Islamic teaching. Abu Fajr, Zahir al-Taqafiy and ibn Sakina gave her ijaza in teaching.
Aisha bint Muhammad ibn Abdel Hadi in Damascus taught many of the prominent Muslim men of her era. She possessed the shortest chain of narration back to the Prophet (peace be upon him) and taught
of the Hadith scholars, Ibn Hajar Al-Asqalani.
In science, Maryam Al-Astrolabe, 10th Century Syrian scholar pioneered the development of astrolabes; Medieval navigation device used to calculate time, latitude, longitude, the position of the planets. This laid the foundation of the modern GPS and Satellite systems used today.
Fatima al-Fihri founder of the oldest University in the World- Al Qarawiyyin in Fez, Morroco, in 859 CE. This led to12th and 13th centuries, when 160 mosques and madaris were established in Damascus, 26 of which were funded by women through the waqf system.
19th century princess, Nana Asma’u bint Shehu Usmandan Fodiyo of Nigeria was poet, writer, counsellor, teacher and scholar, an advisor to her father and also known as a devotee to and reformer of Muslim women's education.
This newsletter will dedicate a page to this topic over the next 6 months.
Women Re-framing Muslim
By Waseema Hendricks &
Masnoena Kamalie
IHYA TEACHING PROGRAMME
19 JAN – 15 JUNE 2013
Education Programme
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Millennial muslim
For many a year, Islam
was taught in a way that
the outcomes where people who could
perform their salaah and recite dua‟s, with-
out understanding what they were actually
saying or why they were doing what they
were doing. Yet their commitment was
true and their loyalty without question.
We now live in a time of Instant Know-
ledge in the forms of TV, computers and
the internet, cell phones and I-pods and the
notorious Sheikh Google! Over and above
all of this, would be the Instant Gratifica-
tion Culture that we are trapped in. Like a
virus, it has methodically infected our
society to the core, eroded our morality,
families and to a large extent our Islamic
Culture. Technology has also changed the
way students learn, being able to relate
using multiple modalities at the same time.
Some schools in the Middle East have
opted to go for the paperless school but it
seems that children are too immature to
learn at this level all too often being
distracted by the lure of social networking.
My question now is: Have we made the
adjustments needed to cater for the needs
of the learner we are currently faced with?
Are our “madaaries” doing enough to keep
up with the tremendous rate of change all
around them in order to effectively turn the
tide?
"My time with the ITEP
Course was invigo-
rating. It provided a
foundation for effective
teaching methods and encompassed a broad
range of subjects that broadened my mind to
new perspectives, resources and provided
tools to navigate the murky waters that
educators sometimes swim in. I found myself
pondering on my place in this world as an
Islamic Educator and the course allowed me
to contemplate on my role as an educator.
And to rethink the role played by educators
and the impact that one has on the minds
and thinking of our students especially the
young students."
DISCOVER ISLAM ADVERTISED the course Teaching and Facilita-
tion for Islamic Education Practitioners just as I was becoming
increasing-ly frustrated at home after taking time out from an
exceptionally gruelling stint within a community organisation. I decided
that I would start teaching Islamic Studies the following year.
Opportunely this course came along, which is exactly what I needed to
enhance my skills.
With some trepidation, I registered, apprehensive that the course would
prove to be inadequate. However, I was extremely pleasantly surprised.
Together with an amazing array of students from all walks of life, we
were exposed to a resourceful, knowledgeable, well functioning and
passionate team from iLabs, Abubakr Shabudien and Yasmine Jacobs.
Together they guided us along the paths of history of Islamic Education,
exploring teaching methods extrapolated from the Quran and the
Sunnah, and brought to the shores of South Africa by Tuan Guru,
teaching methodologies still employed We learnt about Pedagogy,
Community of Practice, Cognitive Development and Theories of
Learning, Teaching Practices, Communication and Facilitation skills.
We were exposed to well known theorists in education like Piaget and
Vygotsky and Islamic scholars like Al Ghazali.
Together they strived to achieve the objective of the course – “to produce
efficient, confident, empowered, skilled and dynamic educators of
Islam…..” The efficient and effective training, combined with numerous
assignments, check your progress reports, simulated practicals,
amazingly comprehensive notes and so much more certainly aspire to
achieving these objectives. I would recommend that every individual
involved with the teaching of Islamic Education, and who does not have
a formal education qualification, to undergo this rigorous and practical
course. It can but enhance and empower our educators and benefit our
learners. Thank you iLabs and Discover Islam!
A pleasant surprise
We have already seen a change in
our learners due to the changes
made in our teaching style. We
are seeing learners who used to
be in the “background”, finding their voice for
the first time, now display leadership skills. We
have learnt things about our learners that I
don‟t think we would have without doing this
course. Thank you once again Yasmine and
Abubakr.
by Gadija Essop
by Shahida Darcy
Some paths we choose, some we
are pushed into, other paths we
ignore and some we embrace
enthusiastically - Alhamdulillah
the iLabs path has been a thought provoking
path, one of many challenges,mentally and
intellectually,a mentorship of note and its
potential knows no boundaries,I hope to stick
around for than a while… ALF Shukran
Shukran, for developing and har-
nesssing in us the skills and con-
fidence, to utilize the tools presen-
ted in the course… You‟re an
amazing inspirational educator and mentor…
keep up with the tremendous rate of change all
around them in order to effectively turn the
order to effectively order to order to tide?
Since I have been involved with
iLabs I have only gained, I have
never experienced this type of
stimulating learning.
voices Waseema Hendriks
iLABS News – Learning Across Borders
Shahieda Darcy
Rameez Adams
Masnoena Kamalie
Sh Feroz Mohammed
http://www.facebook.com/ilabs.learningacrossborders