Al-Hikmah Curriculum

The main purpose of Islamic education, as many Islamic scholars emphasise, is to produce the good Muslim by developing all his/her spiritual, moral, intellectual and physical potentials (Al-Attas, 1979a: 104; Ashraf, 1985). Islamic education, as such, is not merely about the study of Islam and Muslims, it is rather a lifelong process of learning, training, striving and aspiring to become a good being who fulfils the purpose of his or her existence. In the context of schooling, Islamic education involves the nurturing of students, fully, and empowering them with the necessary knowledge, skills and capabilities to “grow up as rational, righteous beings and to bring about the spiritual, moral and physical welfare of their families, their people and mankind” (Husain & Ashraf, 1976: 45). An effective authentic Islamic education curriculum must promote “the acquisition and use of knowledge” in addition to developing “a virtuous harmony among knowledge, competence, morality, and gift” (Ramadan, 2004: 138).

However, research shows that most Islamic schools are facing crucial challenges and problems that are hindering their efforts to achieve the ideal vision and objectives of Islamic education. The failure of Islamic education, some scholars argue, is primarily due to the weak pedagogical practices that fail to foster critical thinking (Abdalla, 2018; Ramadan, 2004), hinder the development of students’ wisdom and character (Hashim, 2007) and/or lack student-centred learning (Hashim, 2014). According to Ramadan (2004) the “approach to Islamic education around the school” must be completely revised and reformed (p. 136). Furthermore, a more recent study, which adopts a learner perspective approach, confirms that most Muslim students (senior level) find the Islamic Studies subject, as taught in Islamic schools, to be ineffective and demotivating, and they describe it as “repetitive”, “boring”, “irrelevant”, “out-of-context”, and “biased” (Abdalla, 2021: 39). An effective Islamic studies curriculum, Abdalla argues, must be “relevant to the students’ lives”, “cognisant of their needs”, developed through an extensive and collaborative process (Abdalla, 2018: 271). Islamic schools, in other words, must avoid the hindrance of providing superficial content, which fails to engage and challenge students intellectually and motivate them by connecting the curriculum to students’ lives and real-world matters.

In our fast and constantly changing world, education reform has become an ongoing process that characterises advanced education systems. Islamic education, however, is still lagging in terms of its adequacy to respond to the challenges of our time and ability to inspire students and empower them with the capabilities and skills of the twenty-first century. Therefore, to be able to achieve the profound vision of Islamic education and meet the challenges of our time, Islamic schools, experts and educators need to work together to develop a world-class Islamic education curriculum that promotes student-centred learning and is characterised by a future-oriented approach with strong historical and contemporary focus from individual, societal, global and real-world contexts that culminate in meaningful learning outcomes and student achievements.

Stage 1: Consulting and Research

Building on the previous version of the curriculum and based on the feedback received from the schools and Islamic studies teachers who have been implementing the curriculum, we developed a new curriculum document which provides a comprehensive plan or proposal for the revision/renewal of the curriculum.

At this stage, the process involves further research (e.g., interviews with Islamic educators and key school stakeholders) and review of the Islamic education literature and curriculum comparison studies. Whereas the feedback received from Islamic schools and teachers will help us develop a deeper understanding of their needs, goals and aspirations, the literature review and curriculum comparison studies will keep us in the loop with the latest approaches and developments pertaining to the effectiveness of advanced education systems in responding to the challenges of the 21st Century.

The Consulting and Research process will involve the following:

• Targeted consultation by engaging nationally and internationally renowned Islamic scholars, academics, curriculum experts and educators.
• Consideration of the feedback previously received from Islamic studies teachers and educators who have been implementing AL-Hikmah Curriculum and textbooks over the last 2-5 years.
• Review and analysis of recent research and studies on Islamic education and schooling.
• Review and analysis of recent comparative curriculum studies with special focus on the responsiveness of national and international curricula to the challenges of the 21st Century and how they balance the depth and breadth of the knowledge, skills and competencies they stipulate.

The following questions will guide the process of the Consulting and Research stage:

What is the current situation of Islamic education and schooling?
What do Islamic schools and Muslim students want/need to achieve?
What are the aspirations of the Islamic schools’ communities?
How effective (and responsive) are the contemporary education systems in their attempt to address the 21st century challenges?

Stage 2: Writing and publishing draft curriculum)

Based on the results of the research and consultation stage, and the available resources, we will revise or rewrite, publish and promote the new draft of the curriculum. The revised draft curriculum will be distributed to all Islamic schools and interested stakeholders and uploaded to our website (http://www.widom.org.au/)for final wider review and feedback.

Finally, the revised curriculum will be published and distributed to Islamic schools and stakeholders. Islamic schools and teachers will be able to use the Curriculum as a framework for designing, reforming and improving their Islamic education curricula and teaching programs.

Wisdom Centre will revise Al-Hikmah Textbook Series (K-10) and resources based on the new Curriculum and continue to help Islamic schools in developing and/or customising their Islamic education resources and textbooks.

Stage 3: School-Based Customization and Implementation

Successful schools customize their education so that student needs are addressed successfully, rather than following a one-size-fits-all model of learning. A school-based customized curriculum is more effective in fostering improved motivation and maximizing engagement in meaningful teaching and learning. The School-Based Customization and Implementation Stage will take 2-3 years during which we will work with two groups of selected schools, including:

1. Schools who decide to use their own resources and expertise to develop their textbooks and teaching materials based on Al-Hikmah Curriculum. We will continue to collaborate with these schools and provide advice and assistance whenever required. We will also seek their feedback and check on their progress and challenges to help them and benefit other schools from their experiences and achievements.
2. Schools who decide to use Wisdom Centre’s expertise and develop their own textbooks based on Al-Hikmah Textbooks Series. We will work closely with them to gain deeper understanding of their specific needs and interests and develop fully customized textbooks that cater for the needs of their students and aspirations of their communities. During this stage, we will be rolling out the bespoke textbooks across a timeline agreed upon. The implementation of the textbooks will be periodically reviewed, and progress will be evaluated.

Stage 4: Evaluating achievement and review

After 2-3 years of implementation, we collate all feedback and information received and analyse them to evaluate achievements and challenges. Based on the evaluation, we propose further revisions, develop a new process for the next phase of review cycle and proceed to stage one.

Ta’leem (تعليم): Imparting Balanced Islamic Knowledge

The ta’leem dimension provides the main content of the curriculum, and it draws from seven core disciplines of Islamic studies, including: ‘Aqeedah (Islamic creed), Fiqh (jurisprudence of worship and human transactions), Seerah (Prophet’s biography), Quran studies, Sunnah studies, Akhlaaq (moral values and manners), and history and civilizations. Not all these subjects are covered at every year-level. Contemporary and controversial issues pertaining to Muslims living in Western societies, such as Islamophobia, the banning of Hijab in some countries, terrorism, atheism, Islamic finance and other issues are discussed at the secondary school levels, particularly in years nine and ten.

The content for every year level is divided into themes and units of study spread across two semesters and four terms periods. Each school term covers a specific number of units. To balance the breadth and comprehensiveness of information with a sufficient depth of understanding, the high school levels will have fewer topics than the primary school levels. This will allow the higher levels to cover the topics with greater depth and more time for research, analysis and reflection. A complete scope and sequence outlining all k-10 topics is provided in the appendices section.

Each unit of study starts with specific Learning Intentions and Key Inquiry Questions. The Learning Intentions help the students identify what they will learn, understand and be able to perform by the end of the unit, and enable the teachers to focus on the main objectives of the teaching and learning activities they need to carry out. The Learning Intentions also provide the basis for feedback and allow students and teachers to track and assess performance and progress.

The Key Inquiry Questions, on the other hand, aim to foster genuine intellectual engagement and curiosity and create opportunities for students to exchange ideas and refine their thinking. While inviting deep thinking and feelings, the Key Inquiry Questions guide students to think creatively, ethically and reflectively about the relevance of the knowledge they learn and its impact on the world. In addition, the Key Inquiry Questions enable the teachers to clarify and prioritize what is truly important for their students.

As a customisable curriculum, schools will be able to modify, add, remove or emphasise certain themes and topics according to their needs and interests. Schools that provide fewer periods of Islamic studies per week will need to choose fewer number of topics and vice versa.

Ta‘allum (تعلُّم): Developing learning and research skills

The second dimension, ta‘allum (تعـلُّم), provides the research and communication skills that students need to develop. It aims to encourage the students to actively participate and engage in learning in meaningful ways. This requires the development of skills and attitudes that allow students to find answers to questions and seek solutions to problems and issues. These skills include questioning and researching, analysing, synthesising and interpreting information, problem-solving and decision-making as well as communication and reflection. These skills are linked to the Key Inquiry Questions that provide a framework for developing students’ Islamic knowledge and understanding.

Although the ta’leem dimension provides the main content and remains the foundation of the curriculum, we recognise that it is impossible to teach the students everything they need or want to know, regardless of how well structured, balanced and authentic the curriculum is. Therefore, the ta‘allum dimension seeks to cultivate inquiring minds and attitudes where students become constant learners who continue the quest for knowledge throughout their lives. As such, the ta‘allum dimension helps the students better develop the skills needed to continue their inquiry and learning process even after they complete their formal education.

Depending on their year level, the students will be provided with various opportunities to research and formulate questions, identify, gather, analyse and interpret information, and present their conclusions in different formats. They will critically evaluate information and ideas from a range of sources and identify the values, motivations and contexts that underpin different interpretations about Islamic topics and issues. At the high school levels, particularly years nine and ten, the students will recognise and consider multiple perspectives and ambiguities and use strategies to negotiate and resolve contentious issues. They will use Islamic shura (consultation) processes to reach consensus on a course of action relating to Muslim community or public issues and plan for that action. Moreover, they will compose spoken, written, visual and multimodal texts.

Shakhsiyyah (شخصيَّة): Nurturing the balanced Islamic personality:

The third dimension, Shakhsiyyah, is about nurturing souls and personal wisdom (hikmah). The main purpose of this dimension is to instil in Muslim students the Islamic values of taqwa (God-Consciousness), ihsan (an intentional pursuit of excellence and goodness) and istikhlaaf (Social Responsibility/Divine Vicegerency) as the foundation of their spiritual, intellectual, and emotional growth. These three attributes are the main pillars of the balanced Islamic character, and they should be integrated, not only into the Ta’leem dimension of this curriculum, but also across all the key learning areas of the school’s curriculum.

Taqwa is the pre-requisite for the successful pursuit of ihsan and the realisation of the role or social responsibility of istikhlaaf. It is an all-encompassing concept which connects the inward motivations (good intention and sincerity) with the outward actions of the believer; a spiritual state of being conscious of the presence of Allah and constantly seeking His pleasure and avoiding His anger. In this context, acquiring knowledge and developing new skills become as means to gaining Allah’s pleasure and reward. The question of why we learn or how the knowledge gain can help us become better Muslims who bring benefit to Allah’s creation will permeate our thought and provide a strong source of inspiration. Students should be reminded that, by starting with good intention, all teaching and learning activities become a form of worship which pleases Allah (SWT). As such, improving our abilities to bring benefit to others, such as achieving better academic results, having a better job in the future, can bring more opportunities to make contributions for the sake of Allah.

I’daad (إعداد): Building personal capabilities and preparing for life.

The main purpose of Islamic education, as many Islamic scholars emphasise, is to produce the good Muslim by developing all his/her spiritual, moral, intellectual and physical potentials (Al-Attas, 1979a: 104; Ashraf, 1985). Islamic education, as such, is not merely about the study of Islam and Muslims, it is rather a lifelong process of learning, training, striving and aspiring to become a good being who fulfils the purpose of his or her existence. In the context of schooling, Islamic education involves the nurturing of students, fully, and empowering them with the necessary knowledge, skills and capabilities to “grow up as rational, righteous beings and to bring about the spiritual, moral and physical welfare of their families, their people and mankind” (Husain & Ashraf, 1976: 45). An effective authentic Islamic education curriculum must promote “the acquisition and use of knowledge” in addition to developing “a virtuous harmony among knowledge, competence, morality, and gift” (Ramadan, 2004: 138). However, research shows that most Islamic schools are facing crucial challenges and problems that are hindering their efforts to achieve the ideal vision and objectives of Islamic education. The failure of Islamic education, some scholars argue, is primarily due to the weak pedagogical practices that fail to foster critical thinking (Abdalla, 2018; Ramadan, 2004), hinder the development of students’ wisdom and character (Hashim, 2007) and/or lack student-centred learning (Hashim, 2014). According to Ramadan (2004) the “approach to Islamic education around the school” must be completely revised and reformed (p. 136). Furthermore, a more recent study, which adopts a learner perspective approach, confirms that most Muslim students (senior level) find the Islamic Studies subject, as taught in Islamic schools, to be ineffective and demotivating, and they describe it as “repetitive”, “boring”, “irrelevant”, “out-of-context”, and “biased” (Abdalla, 2021: 39). An effective Islamic studies curriculum, Abdalla argues, must be “relevant to the students’ lives”, “cognisant of their needs”, developed through an extensive and collaborative process (Abdalla, 2018: 271). Islamic schools, in other words, must avoid the hindrance of providing superficial content, which fails to engage and challenge students intellectually and motivate them by connecting the curriculum to students’ lives and real-world matters. In our fast and constantly changing world, education reform has become an ongoing process that characterises advanced education systems. Islamic education, however, is still lagging in terms of its adequacy to respond to the challenges of our time and ability to inspire students and empower them with the capabilities and skills of the twenty-first century. Therefore, to be able to achieve the profound vision of Islamic education and meet the challenges of our time, Islamic schools, experts and educators need to work together to develop a world-class Islamic education curriculum that promotes student-centred learning and is characterised by a future-oriented approach with strong historical and contemporary focus from individual, societal, global and real-world contexts that culminate in meaningful learning outcomes and student achievements.