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Tarbiya Project by Daud Tauhidi PDF
Tarbiya Project by Daud Tauhidi PDF
This document attempts to outline a framework for the restoration and renewal of
contemporary Islamic education, especially for children growing up in the context of
modern society and culture. Critical to achieving this goal is the need to reexamine the
two central questions of education, namely, what to teach (i.e., the curriculum content)
and how to teach (i.e., the instructional process). With this in mind, the document
proposes a framework for a holistic approach to Islamic education based on the
principles of tawhīd and tarbiyah and on an integrated model of learning known as the
Integrated Learning Model™ (ILM²).
The Tarbiyah Institute for Learning & Development is a nonprofit institute established to advance research,
development and dissemination of a holistic (tawhīdic) vision and approach to Islamic education, integrating the
best practices of education – both past and present, east & west.
Copyright © 2001-09 by Dawud Tauhidi. This document is a working draft not intended for reproduction,
referencing or distribution. Transmission and duplication of this draft is prohibited unless permission is granted in
writing by the author. Inquires should be directed to dtauhidi@tarbiyah.org.
102009 10-39
Table of Contents
Introduction ..................................................................................................................... 3
The Dilemma .............................................................................................................................. 3
Weaving in Spiritual Learning ........................................................................................................................... 3
Facing the Challenge................................................................................................................. 6
The Meaning of Tarbiyah .................................................................................................................................. 6
Where We Are Today – The Disconnection...................................................................................................... 7
How We Got There – The Reasons .................................................................................................................. 8
Common Misconceptions about Education..................................................................................................... 10
Where We Should Be – The Vision................................................................................................................. 12
Framework ..................................................................................................................... 16
How to Get There – The Plan ......................................................................................................................... 16
A Unified Vision ....................................................................................................................... 18
Tawhīd: The Unifying Principle ....................................................................................................................... 18
Implications of Tawhīd for Education .............................................................................................................. 20
Metaphor of the Tree....................................................................................................................................... 22
Tarbiyah Principles.......................................................................................................................................... 24
Educational Aims ............................................................................................................................................ 28
A Unified Structure .................................................................................................................. 29
Concept-based Curriculum ............................................................................................................................. 29
A Unified and Universal Framework................................................................................................................ 30
Examples of the Universal Structure............................................................................................................... 32
Islām.............................................................................................................................................................. 34
A Unified Curriculum............................................................................................................... 37
Seven Integrated Strands ............................................................................................................................... 37
Tarbiyah: The Heart of Education ................................................................................................................... 41
The Content Strands ....................................................................................................................................... 42
Strand 1: Spiritual Literacy .............................................................................................................................. 44
God-consciousness (Tawhīd – )اﻟﺘﻮﺣﻴﺪ............................................................................................................ 44
Strand 2: Moral Literacy .................................................................................................................................. 46
Noble Character (Tazkiyah – )اﻟﺘﺰآﻴﺔ............................................................................................................... 46
Strand 3: Intellectual Literacy.......................................................................................................................... 46
Useful Knowledge (Hikmah – )اﻟﺤﻜﻤﺔ............................................................................................................ 46
Strand 4: Physical Literacy.............................................................................................................................. 47
Healthy Living (Istiqāmah – )اﻹﺳﺘﻘﺎﻣﺔ.............................................................................................................. 47
Strand 5: Interpersonal Literacy ...................................................................................................................... 48
Human Relations (Ihsān – )اﻹﺣﺴﺎن................................................................................................................. 48
Strand 6: Cultural Literacy............................................................................................................................... 49
Daily Living (Dīn – )اﻟﺪﻳﻦ.................................................................................................................................. 49
Strand 7: Social Literacy ................................................................................................................................. 50
Public Service (Amānah – )اﻷﻣﺎﻧﺔ.................................................................................................................... 50
A Unified Process .................................................................................................................... 51
A Key Issue: Content vs. Process................................................................................................................... 52
ILM²: The Integrated Learning Model.............................................................................................................. 54
The Concept.................................................................................................................................................... 54
The “I” Component ...................................................................................................................................... 55
Integrated Islam (Content & Structure) ........................................................................................................ 55
The “L” Component ..................................................................................................................................... 55
Learning for Life (Process & Context).......................................................................................................... 55
The “M” Component ................................................................................................................................... 56
Mastery & Measurement (Application & Assessment)................................................................................. 56
The Process .................................................................................................................................................... 59
Phase 1: Curiosity (Spiritual Aspect) ........................................................................................................... 59
Phase 2: Character (Moral Aspect) ............................................................................................................. 60
Phase 3: Contemplation & Connection (Intellectual Aspect) ....................................................................... 61
Phase 4: Concretion & Connection (Physical & Practical Aspect)............................................................... 61
Phase 5: Collaboration (Interpersonal Aspect) ............................................................................................ 62
Phase 6: Cultivation (Cultural Aspect) ......................................................................................................... 62
Phase 7: Caring (Social Aspect).................................................................................................................. 62
Summary of Features...................................................................................................................................... 63
Tarbiyah Programs ....................................................................................................... 64
Integrated Programs................................................................................................................ 64
Pillars of Power........................................................................................................................ 64
Value of the Month................................................................................................................... 64
Children of Charity .................................................................................................................. 64
Junior Leadership.................................................................................................................... 65
Appendices.................................................................................................................... 66
Tarbiyah Framework – Study Questions .................................................................... 72
Index............................................................................................................................... 73
List of Figures & Tables
Overview
The Tarbiyah Project is a vision, a framework, a set of programs
and a strategic plan for the restoration and revitalization of
contemporary Islamic education—for making Islamic education
whole again!
Vision. The Tarbiyah Project is first a vision—a vision of what
Islamic education should be (its principles and goals, its content
and methodology) and what it must become in practice, if we
hope to restore a sense of wholeness, wellness and holiness back
into education, our children and Muslim society.
Framework. Second, the Tarbiyah Project is a framework—a
framework for conceptualizing and structuring the curriculum of
contemporary Islamic education, including both “what” to teach
and “how” to teach. The Tarbiyah Project has a well-defined view
of the content, structure, process and strategies of Islamic
education based on a learning system known as the Integrated
Learning Model (ILM²).
Program. Third, the Tarbiyah Project is a set of programs—
programs that focus on teaching Islamic values and that
encourage creative approaches to Islamic teaching and learning.
Three such programs were piloted by the member schools of the
Tarbiyah Consortium.
Strategic Plan. Fourth, the Tarbiyah Project is a strategic plan—a
plan for developing resources for Islamic education, including a
plan for curriculum development, staff development and parental
training, and a program of publications in the area of Islamic
education.
Education for Total Human Development
Introduction
THE DILEMMA
Weaving in Spiritual Learning
1
The Quran uses the expression, “Hold steadfast to the rope of God
altogether…” (3:103). This is a metaphor for the “spiritual bond” or covenant
that believers have with God. Note that the underlying concept of the word
religion / din, both in English and in Arabic, is the idea of “tying”, “bond” or
“connection”, as well as the implied concept of “relation.” There are, in fact,
several keywords in the Islamic lexicon that share this concept of “connection”,
“relation”, and “association”, including the words دﻳﻦ– ﻋﻘﻞ– ﻋﻘﺪ– ﻋﻬﺪ– ﻋﺒﺪand
their many derivatives.
Note also that these words are a good example of what I will call here the
“proximity principle” (tasāqub) of Arabic philology, that says, “Words with similar
meaning have similar letters (phonemes).” This is a potentially useful principle
in Arabic language instruction. Cf. Ibn Jinni (396 A.H.), al-Khasā’is, section
entitled “Tasāqub al-Alfāz li-Tasāqub al-Ma’nā.”
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The Tarbiyah Project
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3
A basic problem Muslims have is rooted in misunderstanding this universal
principle, which is embedded in creation by God. This includes both “process”
(change over time) and “perception” or perspective (change of location,
difference of position). These fundamental concepts have stifled Muslims for at
least several centuries. The result is the grave intellectual and cultural
stagnation that we find ourselves in today vis-à-vis the world at-large.
Here should be noted also the issue of “ijtihād” (intellectual effort) vs. “taqlid”
(imitation). While the “closing of the door of ijtihād,” as it is usually referred to, is
likely a historiographical fiction more than actual historical fact, this issue has
nevertheless played a pernicious role in the intellectual and cultural history of
Islam. Putting aside its legal and technical requirements, ijtihād as “intellectual
effort” and as a “habit of mind” has an indispensable place in the educational
and societal enterprise. Muslims today must get this issue right.
4
The word “education” is derived from the Latin educare (to rear or to raise up)
and educere (to draw out, to develop from within).
5
Al-Rāghib al-Asfahānī, Mufradāt Alfāz al-Qur’ān, Bayrūt : al-Dār al-Shāmiyah,
1992, p.336.
6
Sūrah al-Hajj (22:5): "And you see the earth barren and lifeless. But when we
send down rain upon it, it is stirred to life and grows forth (rabat) every kind
of beautiful growth." Sūrah al-Shu'arā' (26:18): "Did we not raise you
(nurabbi-ka) among us when you were a child?" Sūrah Isrā (17:24): "And out
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Education for Total Human Development--
of kindness extend to them the wing of humility, and say: My Lord, Bestow
Thy mercy upon them as they raised me (rabbayānī) in childhood."
7
Asfahānī is correct in making the connection here between the terms rabb and
tarbiyah. Semantically, the words rabb (or rububīyah) and tarbiyah share similar
root letters (rbb and rby respectively) and have the same basic meaning of
“elevation” or increase. This is supported by the proximity principle (tasāqub)
noted earlier. This connection is corroborated by other classical dictionaries of
Arabic as well. For example, Ibn Mandhūr, author of Lisān al-‘Arab, cites the
word murabbī (caregiver) as one of the basic meanings of the word rabb and
notes that the verbal form of this word (rabba, as well as tarabbaba and irtabba)
means “to raise and care for” (i.e., tarbiyah). In addition to these linguistic
considerations, the really significant point here is that the concepts of Rabb
(Lord) and tarbiyah are connected ontologically: Like a plant that turns
instinctively towards the sunlight, tarbiyah is a process of unfoldment (coming
into being) and returning (tawbah) to God and our true nature (fitrah).
8
Note the difference between tarbiyah (inner = increase, growth [heart]), ta’līm
(outer = sign, indication [head]) and ta’dīb (outer = proper position, placement
[hand]). Each of these components, properly understood, is an integral and
complemantary part of a holistic notion of Islamic education.
need only travel to the Muslim world today to see that the
prevailing social norm gives little regard to the notion of
appointments, timeliness, orderliness, equality, due process
and many of the other basic norms9 and etiquette of civil
society, even though this clearly violates the moral and
social teachings of Islam. The day-to-day norms of Muslim
society today are very much disconnected from their own
spiritual, ethical and philosophical heritage. What accounts
for this disconnection between values and practice in
Muslim society today and what role does education play in
this? This is a critical question for contemporary Muslim
society and education.
These are some of the key factors that account for the
moral turpitude in modern-day Muslim society,
particularly in the face of the globalization of secular
materialism and its laissez-faire value system. The
collective result of these factors is that Muslims today are
disoriented spiritually, marginalized socially, divided
9
The concept of “normative practice” is of course central to Islamic social
philosophy. There are several keywords for this in the Islamic lexicon. The term
‘urf (from which we get the phrase “al-amru bil-ma’rūf”) and the term sunnah are
two examples of its central importance.
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Education for Total Human Development--
10
Of course, there is also the long-standing debate in classical Islam over the
role and supremacy of “transmission” (‘ahl al-nass) over “reason” (‘ahl al-ra’y).
Often, the argument is framed in absolute rather than complementary terms.
Muslim civilization has long suffered from this intellectual schism and it is a
significant reason for the current malaise in Muslim civilization.
However, as noted earlier, people need both “roots” and “branches” in order to
flourish as a society and civilization. This is a universal principle (sunnah) of
creation. If Muslims (past-oriented) and westerners (future-oriented) ever hope
to achieve sustainable and enduring balance, wholesomeness, peace and
prosperity in their societies, they will each need to better acknowledge and
accept that both of these concepts (continuity and change) are complementary
and essential for this purpose.
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Education for Total Human Development--
11
Today, the paradigm is shifting from teacher-centered “teaching” (“sage on the
stage”) to student-centered “learning” (“guide on the side”).
12
Research suggests that students retain only 10% of what they hear. Although
lecturing may be “cost-effective” from a financial and management standpoint, it
is highly ineffective from an instructional standpoint, especially for students who
are not auditory learners. See chart below: How Much Do We Learn?
13
Susan Kovalik, ITI: The Model, p. xii
14
In classical Islam, there is the concept of ilm al-yaqīn (hearing), ayn al-yaqīn
(seeing) and haqq al-yaqīn (experience).
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Education for Total Human Development--
15
At the heart of the educational vision advocated here is the belief, borne out by
history, that more than any external enemy, a society’s greatest and worst
enemy is none other than themselves. This is corroborated by the well-known
hadith about the “greater jihad.” Put another way, historian Will Durant said, “A
great civilization is not conquered from without, until it has destroyed itself from
within.”
16
According to the Quran, personal transformation is both a prerequisite and the
principal catalyst for social change. The Quran (13:11) says:
ْﺴ ِﻬﻢ
ِ ﺣﺘﱠﻰ ُﻳ َﻐ ﱢﻴﺮُواْ ﻣَﺎ ِﺑَﺄﻧْ ُﻔ
َ ﻻ ُﻳ َﻐﻴﱢ ُﺮ ﻣَﺎ ِﺑ َﻘﻮْ ٍم ِإ ﱠ
َ ن اﻟّﻠ َﻪ
“Surely Allah does not change a people’s condition until they
change what is in themselves.”
The famous American author, T.S. Eliot (The Rock), noted the serious
shortcoming of modern education nearly seventy years ago when he lamented,
“Where is the wisdom we have lost to knowledge? Where is the knowledge we
have lost to information?” Of course, the problem has only grown worse and
more serious today.
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Education for Total Human Development--
17
This is based on the Islamic principle of “universal learning” (seeking
knowledge): all times (from the cradle to the grave), all places (even unto
China), all people (a duty of every Muslim—male and female).
ْﺤ ُﻬﻢ
َ ن َﺗﺴْﺒِﻴ
َ ﻻ َﺗﻔْ َﻘﻬُﻮ
ﺤﻤْ َﺪ ِﻩ َوﻟَـﻜِﻦ ﱠ
َ ﺢ ِﺑ
ُ ﺴﺒﱢ
َ ﻻ ُﻳ
ﺷﻲْ ٍء ِإ ﱠ
َ َوإِن ﻣﱢﻦ
“And there is nothing that does not give Him praise, but you do not
comprehend their (forms of) praise.” (Q. 17:44)
18
It is worth noting here that the word “whole” is derived linguistically from a
(German) root word that includes the three concepts of wholeness or
completeness, wholesomeness or healthiness, and holiness. All three of these
connotations are interrelated parts of the concept of wholeness.
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Education for Total Human Development--
19
This is more difficult for modern man who has become deafened to the signs of
God in nature by the glitter and clamor of modernity. We can no longer see the
forest for the trees. Despite more, we have less. As the Quran says, we have
become deaf, dumb and blind (summun, bukmun, ‘umyun) to the signs (āyāt)
around us (Quran 2:171).
20
The point could be made here that the Quran in several places (e.g., 6:73)
uses the phrase, “ آُﻦ َﻓ َﻴﻜُﻮنKun fa-yakūn” (“‘Be!’ Then it is.”), suggesting that
once the Divine fiat is given, an object comes into being instantaneously, rather
than through a process over time. No doubt, various theological interpretations
could be given to this reading. Linguistically, it should be noted that the
conjunctive particle “fa-“ used in this sentence, in fact, supports the following
interpretation: namely, the concepts of causation (sababīyah), sequence (tartīb)
and process (‘amalīyah). This would clearly not be the case if the phrase
instead used the particle “wa-“ (known as wal al-Hāl), rendering it as “Kun wa-
yakūn (“‘Be!’ And it is.”). Of course, God knows best.
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Education for Total Human Development--
Trees and flowers are one such sign for us to reflect on,
especially in regards to the process of education. The tree
is the perfect metaphor for this process of “unfolding and
bringing out” known as tarbiyah.21 The Quran (14:24-25)
uses the metaphor of the tree as an example to contrast the
difference in development and fruition between good and
evil.
ﻃ ﱢﻴ َﺒ ٍﺔ
َ ﺸﺠَﺮ ٍة َ ﻃ ﱢﻴ َﺒ ًﺔ َآ َ ﻼ َآِﻠ َﻤ ًﺔ
ً ب اﻟﻠّ ُﻪ َﻣ َﺜ
َ ﺿ َﺮَ ﻒ َ َْأَﻟﻢْ َﺗ َﺮ َآﻴ
ن
ِ ْﻦ ِﺑِﺈذ ٍ ﺣﻴ
ِ ﺴﻤَﺎء ُﺗﺆْﺗِﻲ ُأ ُآَﻠﻬَﺎ ُآﻞﱠ ﻋﻬَﺎ ﻓِﻲ اﻟ ﱠ ُ َْأﺻُْﻠﻬَﺎ ﺛَﺎ ِﺑﺖٌ َو َﻓﺮ
ن َ س َﻟ َﻌﱠﻠ ُﻬﻢْ َﻳ َﺘ َﺬ ﱠآﺮُو
ِ ل ﻟِﻠﻨﱠﺎ
َ ﻷﻣْﺜَﺎ َ ب اﻟﻠّ ُﻪ ا
ُ َر ﱢﺑﻬَﺎ َو َﻳﻀْ ِﺮ
“Do you not see that God strikes the example of how a good word
[advice, guidance, education, etc.] is like a good tree. Its roots are
firm and its branches stretch up to the sky [towards God]. Its
fruits are given forth each season [or “at each moment”], by the
leave of its Lord. God offers these examples to mankind in the
hope that they will take heed.”
21
Using the same metaphor, Ralph Waldo Emerson gives a wonderful
description of the natural tendency of the child towards the integration of
knowledge:
To the young mind every thing is individual, stands by itself. By and by, it
finds how to join two things and see in them one nature; then three, then
three thousand; and so, tyrannized over its own unifying instinct, it goes
on tying things together, diminishing anomalies, discovering roots running
underground whereby contrary and remote things cohere and flower out
from one stem. — The American Scholar 1.85 16
Tarbiyah Principles
Several principles of education derive from reflecting on
the metaphor of the tree, as well as from other insights into
how children actually learn best. Also, important insights
can be drawn from modern advances in brain research,
holistic psychology, integrated learning and systems
theory. Below is a brief description of the key principles
that form the theory base of the Tarbiyah framework.
Key Principles
Fitrah. Each child is endowed with a God-given nature,
known as the fitrah. Like the seed of a plant or tree, it
contains the essential programming needed to grow. In the
right soil or environment, it will naturally unfold and
develop. This is contrary to the notion of tabula rasa (blank
slate) of John Locke and others, and suggests instead the
complementary blend of both nature and nurture.
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22
Jensen, Eric, Introduction to Brain-Compatible Learning (San Diego: The Brain
Store, Inc., 1998), p. 63-66.
23
Ibid.
24
Ibid, p. 42.
25
Ibid, p. 71.
26
It is worth noting here that the Arabic word for intelligence (‘aql) is derived
semantically from the idea of “binding, tying or connecting together” (as with a
rope). The same root word is used, for example, to say “to tie up the camel”
(“Ya’qilu al-ba’īr.”). Also, a head wrap or braid is called an ‘iqāl. A woman of high
standing (i.e., a woman who is well “put together”) is known as ‘aqīlah. These
words are all derived from the same root and share the same meaning of “tied
or connected together.” It is only by extension that the word ‘aql is used to mean
intelligence. The inference here is quite clear in Arabic: intelligence is simply the
ability to find and make a connection between things, to tie things together and
thus form a meaningful relationship between them.
Also, the Arabic word for learning circle (halaqah) expresses this same meaning
of “linking together” (tie, connection, relation). This notion of circularity is not,
however, a mere coincidental or superficial indication. Rather, it reflects a deep
philosophical understanding and acknowledgment of the interconnectedness of
things within the cosmic order. Of course, this view was held by most ancient
cultures throughout the world. It is said of Native Americans, for example, that
they would take into consideration the effect of their actions for seven
generations into the future, realizing the extreme interconnectedness of life and
creation. (How amazing!). Contrast that with the “linear” view of modern, secular
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29
State of Michigan, Michigan Curriculum Framework, p. 141.
30
Note for example such words as hiwār (and hawwāriyūn), kalām, hadīth,
riwāyah, etc. All of these convey the notion of substantive conversation and
dialogue.
Educational Aims
In light of the overall framework of the Tarbiyah Project,
the following set of broad educational aims has been
articulated. Accordingly, the aim of Islamic education is to
produce a total, well-rounded person who is:
God-conscious: Is aware of God and the interconnectedness of creation
in how one thinks, feels and acts. (Tawhīd – Unity & Systems)
Principled: Has a sound grasp of the principles of moral reasoning and
the underlying forces and tensions involved in moral judgments, and has a
commitment to self-reflection, self-direction, and moral action, with an
emphasis on integrity, honesty, compassion and justice. (Tazkiyah –
Power/Force, Duality, Causation)
Knowledgeable: Has a deep understanding of the interconnection of major
patterns and recurring issues of humankind and the impact of significant
events and discoveries on the course of human development. (Hikmah –
Space, Relations & Structure)
Well-balanced: Understands the scope and importance of balance and
wellbeing in one’s personal and collective life, and actively works to
establish it therein. (Istiqāmah – Form & Substance)
Cooperative: Has an understanding of the role of good communications,
cooperation, fairness, and friendship in establishing and maintaining
meaningful and healthy relations between individuals and groups. (Ihsān
– Motion & Interaction)
Committed: Has a commitment to a lifestyle consistent with the principles
and practices of Islam, especially as reflected in one’s daily interactions
with others. (Dīn – Time & Pattern)
Caring: Has a strong sense of caring, stewardship, service and social
activism, and a commitment to using one’s life to make a difference in
improving the world. (Amānah – Function & Outcome)
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Section 2
A UNIFIED STRUCTURE
Tawhīd as Knowledge Construction (Epistemology)
Concept-based Curriculum
With the proliferation of information and knowledge
today, educators are faced with the challenge of deciding
which details to teach and which to ignore. In the Muslim
context, the demands of modern, secular education on the
one hand and traditional Islamic learning on the other
hand, place considerable pressure on the content and
structure of the curriculum.
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The Tarbiyah Project
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Education for Total Human Development--
36
The word ‘ilm (knowledge) is derived from the word ‘alāmah (sign or imprint),
which is a perceptual feature. It is very significant to note also that the two
words ‘ilm and ‘amal are derived from the same triliteral set of letters (in
different combinations) and therefore share common semantic features.
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Education for Total Human Development--
38
This triadic set is reflected in the well-known hadith of “changing injustice” with
your hands (power), your head (ideas), your heart (empathy). Also, the Arabic
language is another striking example of this triadic framework. The structure of
the Arabic language, both morphologically and syntactically, is based entirely on
the triliteral root system and on the tripartite division of language into ism
(noun), fi‘l (verb) and harf (particle). This aligns directly with the elements of the
universal framework presented here. There are numerous other examples of
this in the Arabic-Islamic lexicon as well, such as the following: islām, imān,
ihsān; sharī‘ah, haqīqah, tarīqah; jamāl, kamāl, jalāl; ‘ilm, ayn and haqq al-
yaqīn; nafs ‘ammārah, lawwāmah and mutma’innah; sam’, basar, and fu’ād
(Q.17:36); etc.
40
Educators will quickly recognize these as corresponding directly to the three
domains of Bloom’s taxonomy (cognitive, affective and kinesthetic), illustrating
again that this is a universal structure applicable to different branches of
knowledge. These correspond directly with the notion of sam’ (hearing = logos
or mind), basar (sight = corpus or body) and fu’ād (heart = spirit or soul) found
in the following verse of the Quran (17:36):
ُوﻻ
ً ﻣﺴْﺆ َ ﻋﻨْ ُﻪ
َ ﻚ آَﺎن
َ ﺼ َﺮ وَاﻟْ ُﻔﺆَا َد ُآﻞﱡ أُوﻟـ ِﺌ
َ ﺴﻤْ َﻊ وَاﻟْ َﺒ ِإ ﱠ
ن اﻟ ﱠ
Hearing, sight and the heart—about all of these, one will be held responsible.
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Figure 5: Tarbiyah Framework, Model 1
41
It is worth noting here that the Quran (15:87) makes reference to the “recurring
seven.” Scholars generally have interpreted this to refer to the seven verses of
Surat al-Fātiha or the seven long surahs at the beginning of the Quran. Perhaps
an additional interpretation is possible here also, meaning the seven universal,
recurring concepts (principles) that under gird the structure of the cosmos.
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The Tarbiyah Project
42
The division of knowledge into “revealed” and “acquired” pertains to the
“sources” of knowledge, while here I am referring to the content and structure of
knowledge, not its sources.
43
The wording here or elsewhere in the document is not to be misconstrued to
suggest a pantheistic view of creation, i.e., that God and the world are one and
the same, which is referred to in Arabic as the doctrine of “wahdat al-wujud”.
44
The notion of “islamization of knowledge” is not sufficient to address the
underlying problem of the modern-day fragmentation of knowledge and
education. In my view, this notion is ill-conceived. Instead, it should be replaced
by the notion of the “integration” or “unification” of knowledge (tawhīd), which
addresses the problem at a deeper conceptual level.
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45
The tawhīdic curriculum is like a great tapestry where Godwardness is woven
into each of its strands, where it is not possible to easily desecrate its core
meaning and message of wholeness and holiness, like we find in the modern-
day (Islamic) curriculum.
1 2 3 4 5 6 7
Curricular God-awareness Noble Character Useful Knowledge Healthy Living Human Relations Daily Living Public Service
* This needs further revision. ** Included in this are visual/spatial, logical/mathematical, and verbal/linguistic. They all share the attribute of abstract connections and relations (?). This suggests why
this one area of intelligence has been the near exclusive focus of “education” to the neglect of the other areasof intelligence.
46
Enlightened (spiritual-moral focus), Enriched (comprehensive & integrated curriculum content), Effective (multi-dimensional & integrated learning process), Empowering
(inspirational and transformative), Excellence (outcomes).
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Education for Total Human Development--
Man’s heart has always been, and remains, the heart of the
matter—regardless of how quaint this may sound to
modern sensibilities. The crisis of modernity, both east and
west, is largely the result of man’s refusal to come to terms
with the fundamental issues of the human heart and soul.
Of course, this has far-reaching implications for education.
47
This refers primarily to the “human body” (the individual), but easily extends to
include the “body politic” (society) as a whole.
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Education for Total Human Development--
Spiritual Literacy
God Consciousness (Wholeness, Holiness & Systems)
Awe & Wonder: Discovering God's Wonder
Wholeness & Worldview: God, the World & Me
Faith & Piety: Building on Faith
Moral Literacy
Noble Character (Force & Causation)
Values & Identity: Knowing Yourself
Conscience & Conviction: A Heart of Gold
Character & Conduct: Actions Speak Louder Than Words
Intellectual Literacy
Useful Knowledge (Space, Connection, Relation, Structure)
Learning & Literacy: Learning to Learn
Useful Knowledge: Love of Learning
Problem Solving: Finding Solutions
Physical Literacy
Healthy Living (Form, Proportion, Symmetry)
Health & Wellness: The Sacred Vessel
Fitness & Exercise: Keeping in Shape
Recreation & Enrichment: Renewing Ourselves
Interpersonal Literacy
Human Relations (Motion & Interaction)
Communications & Understanding: Understanding & Being Understood
Relationships & Cooperation: Getting Along With Others
Community & Belonging: A Sense of Belonging
Cultural Literacy
Daily Living (Time, Pattern, Change)
Culture & Confidence: Drawing Strength From the Past
Lifestyle & Modern Living: Islam a Way of Living
Change & Challenges: Facing the Challenge, Facing the Future
Social Literacy
Public Service (Function, Purpose & Outcome)
Justice & Peace: Caring for Allah's Creation
Service & Stewardship: Making a Difference
Exampleship: Leading by Example
48
Along with the obvious meaning, a second possible meaning of the verse could
be: rabb (Lord=nourisher, provider and developer, i.e., tarbiyah), samawat
(Heaven=spirit), ard (earth=body), maa bayna-humā (what connects them
together=mind). I don’t know if such an interpretation as this is corroborated
anywhere in the tafsir literature.
49
The wording here or elsewhere in the document is not to be misconstrued to
suggest a pantheistic view of creation, i.e., that God and the world are one and
the same, referred to in Arabic as the doctrine of wahdat al-wujud.
50
There are numerous words in English that relate to the concept of tawhīd
(oneness). Most important of these are monotheism, oneness, wholeness,
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Education for Total Human Development--
52
Note that the following Islamic terms having to do with knowledge share the
same base meaning of “connection” or “binding together”: ( ﻋﻘﻞintellect), آﺘﺎب
(book), ( ﺣﻜﻤﺔwisdom), ( دﻳﻦreligion=iltizām).
ٍ ﻦ َﺗﻘْﻮ
ِﻳﻢ ِﺴ
َ ْﻲ َأﺣ
ِ نﻓ َ ْ َﻟ َﻘﺪ
َ ﺧ َﻠﻘْﻨَﺎ ا ِﻹﻧْﺴَﺎ
“Verily, We created mankind in the best of form.”
Furthermore, it emphasizes the individual responsibility
we have towards our health as a God-given trust
(‘amānah). Fitness, wellness and balance/moderation
(istiqāmah) are the key elements of this component of the
curriculum. Additionally, it explores with students a
holistic and Islamic view on such topics as personal
hygiene, junk food, over-eating, smoking, drugs,
consumerism and related topics. Finally, such topics as
recreation, rejuvenation and restoration, creativity and
enjoyment are explored as important elements of a
balanced lifestyle and total human development.
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Education for Total Human Development--
ً ﻋﻤ
َﻼ َ ﻦَ ْ ِﻟ َﻴﺒُْﻠ َﻮ ُآﻢْ َأ ﱡﻳ ُﻜﻢْ َأﺣ
ُﺴ
“In order to test you, which of you are best in deeds.”
The central underlying and unifying concepts of this
strand are motion or movement, interaction, process and
change. Related concepts are reciprocity, reaction and
development. The aim of this component of the curriculum
is good “human relations.” (husn al-mu’āmalah). Good
human relations, however, do not just happen. They are
the product of spiritual awareness, moral conscience and
knowledge of the skills necessary for equitable and cordial
relations between people. This part of the curriculum
highlights the development of communication skills and
the ability to live and work cooperatively as part of a
group. In addition, it focuses on issues of identity and the
sense of belonging to our families, communities and
humanity at-large.
ًﺣ ِﻨﻴْﻔﺎ
َ ﻦ
ِ ْﻚ ﻟِﻠ ﱢﺪﻳ
َ َﻓ َﺄ ِﻗﻢْ َوﺟْ َﻬ
“Set your face devoutly to the correct
way of living.”
The central concepts of this strand are time and duration,
patterns and practice, models and exemplars. Related
concepts are continuity, rhythms and circularity, and
53
This component is also known as “Faith in Action” or “Living Faith” since a
person actually “lives” each day according to what he truly believes and has
faith in.
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Section 4
A UNIFIED PROCESS
Tawhīd as a Methodology of Learning (Pedagogy)
54
The terms “discovery learning” and “guided discovery,” have become
technical terms in education to convey very specific approaches to instruction.
The Tarbiyah Project does not advocate any one of these specific strategies
per se. Rather it adheres to the general notion of “learning by discovery,”
which is ascribed to in the Quran and is loosely referred to here as discovery
learning.
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The Tarbiyah Project
From this we can see that, according to the Quran, the first
stage in the instructional process is wonderment and
inspiration (ayah, or spirit [cosmology]). Second is the
stage of self-purification, preparation and motivation
(tazkiyah, or soul [axiology]). Third is the stage of
knowledge construction and acquisition (ilm, or mind
[psychology]). Fourth is the proper application and use of
knowledge, known as wisdom (hikmah, or hand/body
[technology/know-how]).55 The Tarbiyah Project uses this
Quranic paradigm as the basis for its instructional model.
55
Notice that, in this Qur'anic model, learning begins in the real world through
“being there” experiences (ayat) and then cycles and ends back in the world,
through real-world application (hikmah). Note also that the secular world (and
learning) is made sacred by its connection and relation to the Sacred (God). This
is the subtle difference between secular and sacred education.
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Education for Total Human Development--
56
This is corroborated by the fact that the early Sahābah were known not to
memorize new verses of the Quran (information) until and unless they had put
the verses already learned into practice (transformation). According to the Tabi’i
Abu Abd al-Rahman Al-Sulami, several prominent Companions such as
Uthman B. Affan and Abd al-Rahman B. Masood stated that when they studied
the Quran, they “learned knowledge and its application together.” See
Muqaddimah fi Usul al-Tafsir (p. 35) by Ibn Taimiyyah, or Tafsir at-Tabari (1:80)
or Tafsir al-Qurtubi (1:29).
57
Tarbiyah is essentially an “inductive” learning process: from experience and
doing (“being there” hands-on experience) to abstract cognition and talking
about it; walking the process rather than first talking about it. This is necessarily
a slower process, but more effective and authentic. Ta’leem, on the other hand,
is essentially a deductive learning process: from abstract cognition and “talking
about it” to subsequent verification through application. This is quicker and less
expensive, but also less effective and less authentic (meaningful). Modern
education proves that this method has less “sticking power” and is less durable,
since students typically forget and lose the “information” they learn nearly as
soon as they are tested.
Most schools and school systems, whether western or Muslim, employ the less
effective approach, accepting whatever minimal returns they can get for their
efforts. In fact, the constraints of the system (money, time, manpower,
willpower, etc.) do not allow for any serious transformational learning
(education) or for any real reform to occur to any large extent.
The Concept
The Tarbiyah model of education is based on a fully-
integrated, real-life approach to Islamic education. As part
of its delivery system, it has developed a model of
instruction that helps insure that the core principles of
tawhīd and tarbiyah are embedded into the design and
actual process of instruction. This structure is known as
ILM2 (pronounced Ilm-squared), which stands for
Integrated Learning Model and Islam for Life Mastery. The
ILM² model is based on the principles of “integrated
learning,” “integrated Islam” and “integrated living.”
58
The Tarbiyah Project employs a thoughtful curriculum design approach based
on the principle of full integration and transdisciplinarity (tawhīd). This design
principle allows for the integration of learning at multiple levels, and perhaps
represents the only practical way that Islamic education can compete with
mainstream education and still retain its spiritual/religious orientation. This is
based, in part, on the (Islamic) precept of “less is more” – less content, but more
concentrated focus, depth, mastery and assimilation (i.e., true education and
transformation). This simply requires Muslims to be integral thinkers (tawhīd).
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Education for Total Human Development--
daily living, including his cultural and social context. This addresses certain
cultural and social aspects of the learning experience. (Din)
59 2
Individualized Learning Maps (ILMs) are an integral part of the ILM learning
system. They are especially suitable for upper elementary students and beyond.
Their distinctive value within this learning system is that they directly involve the
student and parents as active agents and stakeholders in mapping out the
learning agenda of the student.
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Figure 8: Integrated Learning Model, Seven C’s (Note: This chart needs revision!)
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Education for Total Human Development
The Process
The Integrated Learning Model consists of a 7-part process
that parallels the seven content strands of the curriculum.
This effectively integrates both the content and process of
learning into a single, unified learning system and
eliminates the content-process dichotomy noted earlier.
This is a significant design feature of this model.
60
Islam is not fundamentally anti-modern, but is fundamentally God-centered
(tawhīd). Modernity, however, is fundamentally anti-God. This is at the heart of
the conflict between Islam and modernity. This conflict is rooted more deeply in
the fundamental notions of ‘freedom’ and ‘bondage’ central to each worldview.
While it is perhaps difficult for modern man to accept, for a Muslim, God will
always remain the starting point and final goal (al-awwal and al-‘ākhir) of his/her
conception of the world. Man has a subordinate but esteemed role to play in the
divine scheme. Unlike modern man, the Islamic conception of man is not in
conflict with God; he is honored to serve as God’s vice-regent or representative.
These are salient features of Islamic monotheism. Accordingly, God has not
been, nor ever will be, “dethroned”—only to be replaced by modern man
himself.
For me, the key concept here is not “fear”, but rather the “stirring” and
“pulsating” itself. At a conceptual and affective level, it implies the idea of
“excitement,” “activation” and “movement.” It imples the throbbing, palsation and
vibration of the heart-beat cause by excitement, awe and wonder. (See the
related word: وﺟﻒ/ to throb, palpitate). The heart is excited both out of fear and
out of love. This excitement implies the idea of ‘force’ and ‘power’ – which is
alluded to at the end of the verse (“they are strengthened in faith.”).
And so, at a deeper level, the meaning is that the remembrance of God (and
His signs) serve to animate and activate (enliven) the hearts of the believers,
and trigger an affective response which, in turn, empowers them. From this, we
can see that the Quran is providing us with an important and profound
pedagogical principle about the central role of affect and the spirit in the
learning process. The Tarbiyah Project has simply captured this Quranic insight
and employed it in the design of its educational model.
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Education for Total Human Development
62
It is important to note here a distinction between the western and Islamic
concept of man, because of its important implication for education. According to
the prevailing western view, man is defined foremost in terms of his mind and
intellect. In contrast, Islam, and perhaps eastern thought in general, defines
man first in terms of his spirit, his heart and character. The human predicament
is due not because of a lack of knowledge, although this plays an important
role. It is due primarily from a lack of willpower, self-discipline and self-control—
all matters of the heart and its condition. This is strikingly clear from our own
modern living. According to the Prophet’s earlier advice, the “heart,” not the
head, is the heart of the matter.
This view of man necessarily influences our view and approach to education.
For this reason, you will notice that the Quranic paradigm for learning, as we
have done here, begins first with the spirit and the heart, and only then
addresses the issue of the intellect. Muslim educations must understand and
apply this important Quranic insight in their modern-day conception of
education.
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Education for Total Human Development
Summary of Features
The Integrated Learning Model (ILM²) is designed to serve
as a powerful model for meaningful and effective teaching
and learning, inshallāh. Its strength lies in its
comprehensive, integrated and transformative structure
(tawhīd and tarbiyah). In summary, the model draws from
various aspects of the following educational principles:
Tawhīd: God-centered, holistic & comprehensive, integrative, universal education
Holistic Education (the “whole child”)
Tarbiyah: Character-centered Education
Transformation Over Information
Integrated Learning (Content, Structure & Process)
Developmental Stages (Tree Metaphor)
Multiple Intelligences & Learning Styles
Individualized Instruction: Individualized Learning Maps (ILM)
Brain-compatible Learning
Student-centered Learning (Hands-on, Minds-on)
Guided Discovery
Role Modeling & Mentorship
Critical Thinking & Problem-based Learning
Concept-based Learning: Powerful Ideas, Big Questions, Enduring Understandings
Cooperative Learning
Real-world Connections
Islam for Life Mastery (Applied Islam)
Service Learning
Standards & Key Competencies
Authentic Assessment
63
This is the traditional view of the role of religion in the world: to serve God by
serving the world. Again, language provides interesting insights in support of
this view. In both English and Arabic the words for ‘religious service’ (‘ibādah)
and ‘servant’ (‘abd) are each derived from the same semantic root within each
language.
Tarbiyah Programs
INTEGRATED PROGRAMS
Tawhīd & Tarbiyah as a Technology
PILLARS OF POWER
The pillars of Islam are meant to serve as a dynamo in the
individual and collective life of Muslims. The Pillars of
Power program emphasizes the basic pillars of Islam and
their importance as a source of strength in the daily life of
a Muslim. In addition to developing the students’ factual
knowledge of the pillars and how they are performed, the
program focuses on developing concepts and values in
students, and emphasizing students’ understanding the
real purpose of these pillars in the life of a Muslim.
Emphasis is also placed on the application of these pillars
in the individual life of the student and the collective life of
the school and the community at-large.
CHILDREN OF CHARITY
The Children for Charity program is a service-learning
program of systematic charity work by students. The
purpose of this program is to get students to think about
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Education for Total Human Development
JUNIOR LEADERSHIP
The goal of the Junior Leadership program is to identify
potential leaders among the student population and to
prepare them to be leaders in their community. The
program concentrates on developing the students’ skills in
critical thinking, problem solving, decision making,
survival research, public discourse and leadership
training. Topics include historical and doctrinal
justification of public discourse, history of modern Muslim
work, history of Muslims in America, time management,
teamwork, project planning and management, and public
speaking.
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Figure 11: Curriculum Strands (Uncentered)
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Figure 13: Universal Brainstorming Template
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Tarbiyah Framework – Study Questions64
1. What are the key misconceptions about education that impact our current-day practice as
educators?
2. The Tarbiyah Project is a holistic approach to education. What is the rationale (reasons) for this
holistic approach? What is your own opinion on this?
4. According to the Tarbiyah framework, explain the principle of “tawhid”? What role does it play
in the Tarbiyah philosophy of education? What are its implications for education?
5. The Tarbiyah Project is based on various educational principles. After reviewing these principles,
select 4-5 principles that you believe are especially important. Describe what they mean to you
and how you incorporate them into your practice as an educator.
6. What is the Universal Conceptual Framework? Explain the four (4) concepts and principles on
which it is based, and explain the seven (7) universal concepts that are derived from it. Why is
this framework important? How is it important for purposes of curriculum and instruction?
7. Select two examples, one concrete and one abstract, and describe each one according to the
Universal Conceptual Framework.
8. What does the term “tarbiyah” mean? What is the importance of this concept in the Tarbiyah
philosophy of education?
9. Briefly describe the seven strands of the Tarbiyah curriculum framework. What concept underlies
each of these strands? What is the rationale for these strands, i.e., how are they derived? Why not
use the conventional subject disciplines to frame the curriculum?
10. The Tarbiyah Project advocates a hands-on approach to learning. In your opinion, what reasons
support such an approach (why is it important)?
11. What is the Integrated Learning Model (ILM²)? What is the rationale for each of the three (3)
major components of this I-L-M model?
12. Give a description of the seven (7) phases of the Integrated Learning Model. Explain how these
phases and their sub-components work to make an integrated method of learning and instruction.
13. Explain the relationship between the Universal Conceptual Framework, the Tarbiyah curriculum
framework and the Tarbiyah instructional framework? How might this impact your work in
designing and planning curriculum and instruction?
64
N.B. Do not copy answers verbatim from the Tarbiyah Overview document. Show your own understanding of the related concepts and
issues.
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Index
2-dimensional, 31, 34 belonging, 49
3-dimensional, 34 bicentric, 20
7-part, 59 bifurcation, 19, 20, 53
Abraham, 4, 18, 51 bipolar, 20
abstraction, 26, 31 blocks, 30, 45
academic, 11, 29, 30, 47, 55 body, 9, 19, 20, 21, 24, 34, 42, 44, 48,
acquisition, 9, 52, 60 52
activate, 59, 60 book, 11, 47, 53, 55
ad-Din, 79 Book, 47, 52
affective, 34, 55, 60 branches, 5, 9, 17, 23, 30, 31, 34
agency, 46 caretakers, 12
ahsan, 11 caring, 28
al-Asfahānī, 6 catalyst, 9, 14
alienation, 4, 14 categories, 38
alignment, 3, 17, 23, 29, 49, 61 causation, 22, 46
al-insān, 41 Causation, 28, 43, 46
al-Jumuah, 52 challenge, 6, 12, 29, 45
al-kāmil, 41 character, 4, 6, 8, 10, 14, 16, 17, 20, 27,
Allah, 14, 23, 25, 43, 46, 47, 48, 49, 50, 41, 42, 46, 47, 55, 60, 61, 79
60 charity, 64, 65
al-mu’āmalah, 49 children, 1, 4, 5, 6, 7, 8, 9, 10, 12, 13,
al-Rāghib, 6 14, 15, 16, 17, 18, 19, 20, 21, 22, 23,
Amānah, 1, 28, 50, 56 24, 25, 26, 29, 32, 37, 38, 41, 44, 45,
America, 4, 14, 23, 65, 79 46, 47, 50, 51, 52, 55, 60, 63, 65, 79
anthropological, 21 Christianity, 3
application, 9, 21, 24, 27, 46, 50, 52, 53, citizenship, 42
56, 62, 64 civil, 9, 13, 32, 41
Arabic, 3, 4, 6, 7, 25, 30, 31, 33, 38, 44, classical, 6, 7, 9, 12, 46
46, 53, 63, 79 classroom, 27, 56
archetype, 30 cognition, 30, 34, 42, 53, 61
arts, 20, 64 collaboration, 19, 62
Asfahānī, 6, 7 colonialism, 8
assembly-line, 10 communications, 27, 28, 42, 49, 62
assessment, 6, 16, 56, 62, 63 community, 4, 5, 6, 12, 13, 15, 16, 27,
astronomical, 20 28, 42, 49, 64, 65
atoms, 20 Companions, 27, 53
authentic, 16, 26, 53, 54, 56, 62, 63 complementary, 5, 9, 24, 30, 32, 33, 46,
awareness, 40, 46, 49, 60 53
awe-inspired, 25, 51, 55, 59, 60 completeness, 20, 45
axiology, 52 component, 7, 17, 30, 32, 37, 38, 41,
ayah, 22, 39, 45, 52, 59 46, 47, 48, 49, 50, 54, 55, 56, 59
balance, 4, 9, 28, 37, 38, 40, 42, 48 concept, 1, 3, 5, 7, 8, 9, 11, 12, 16, 17,
ball, 32 18, 20, 22, 26, 29, 30, 31, 32, 33, 34,
behavior, 49, 65 37, 38, 42, 44, 46, 47, 48, 49, 50, 54,
belief, 7, 13, 14, 18, 20, 21, 24, 26, 31, 55, 56, 60, 61, 63, 64
32, 42, 44, 46, 49, 50, 54, 55, 60 concrete, 61, 65
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connection, 3, 5, 7, 11, 21, 23, 25, 26, elegant, 21, 30
27, 29, 30, 33, 34, 37, 40, 45, 47, 52, e-motions, 46
62 energy, 33, 46
conscience, 46, 49 English, 3, 33, 38, 44, 47, 53, 63
consciousness, 6, 44, 45 environment, 16, 22, 24, 25, 26, 32, 41,
construct, 18, 25, 38 51, 55
consumerism, 3, 48 epistemology, 30, 32
content-process, 54, 59 ethics, 8, 27, 46
continuity, 5, 9, 33, 49 etiquette, 8
cooperation, 12, 13, 16, 26, 27, 28, 45, existence, 44, 45
49, 62, 65 existential, 60
cosmos, 7, 20, 21, 22, 25, 33, 37, 39, experience, 5, 8, 9, 12, 13, 17, 20, 21,
44, 52 24, 25, 26, 27, 41, 52, 53, 55, 56, 59,
covenants, 50 79
creativity, 26, 48 experiences, 5, 8, 9, 13, 20, 24, 25, 26,
Creator, 18, 45, 59 27, 52, 59
culminating, 50, 62 experiencing, 59
culture, 1, 3, 4, 5, 8, 21, 24, 25, 49, 50, exploration, 51, 60
56 exponential, 52
curiosity, 26, 60 fabric, 39
curriculum, 1, 5, 11, 15, 16, 17, 19, 20, faith-based, 5
21, 24, 29, 30, 33, 34, 37, 38, 39, 40, fitrah, 6, 7, 24, 38
41, 42, 43, 44, 46, 47, 48, 49, 50, 52, force, 32, 44, 46, 60
53, 54, 55, 59, 64, 65, 79 form, 7, 22, 24, 25, 30, 32, 33, 34, 48,
develop, 1, 6, 7, 8, 9, 10, 11, 14, 15, 17, 52, 55, 63, 79
22, 23, 27, 28, 33, 37, 38, 39, 41, 42, fragmented, 5, 10, 18, 20, 29, 39
44, 46, 47, 48, 49, 50, 79 framework, 1, 6, 16, 17, 21, 24, 28, 29,
dichotomy, 52, 53, 54, 59 30, 31, 32, 33, 37, 38, 39, 47, 48, 56
didactic, 9 fully-developed, 41
differentiation, 30 fully-integrated, 54
dilemma, 4 functions, 45
dīn, 3, 7, 8, 14, 33, 46, 54 Gabriel, 33
disciplines, 11, 29, 38, 47 global, 5, 8, 9
discovery, 6, 16, 17, 23, 26, 29, 39, 44, goals, 17, 50
51, 55, 61 Goals, 11, 40
diversity, 31, 45, 50, 51 God, 1, 3, 4, 5, 7, 10, 12, 13, 18, 19, 20,
Diversity, 45 21, 22, 23, 24, 28, 38, 39, 40, 42, 43,
Divine, 1, 3, 22 44, 45, 46, 47, 48, 50, 51, 52, 55, 59,
doctrinal, 65 60, 63
domain, 34, 42 growing, 1, 4, 6, 7, 13, 16, 17, 22, 23,
doubling, 54 24, 44
drill-and-kill, 9 guidance, 11, 23, 41, 44, 50, 51, 55, 59,
duality, 30, 31, 32, 39, 46 61, 62
earth, 6, 19, 21, 44 habit, 3, 5, 47, 55
ecological, 3, 30, 41 hadith, 13, 33
economic, 4, 9, 31 handhold, 37
education, 1, 3, 4, 5, 6, 7, 8, 9, 10, 11, hands-on, 11, 13, 26, 53, 61, 65
12, 13, 14, 15, 16, 17, 18, 19, 20, 21, health, 48
22, 23, 24, 26, 27, 28, 29, 30, 32, 34, healthy, 23, 28, 47, 48
37, 38, 39, 40, 41, 42, 45, 46, 49, 50, Heart, 1, 4, 41, 43, 60
51, 52, 53, 54, 61, 63, 64, 79 heavens, 37, 44
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heritage, 8, 45 Islam, 1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12,
hikmah, 21, 26, 33, 47, 52 13, 14, 15, 16, 17, 18, 19, 20, 21, 27,
history, 3, 5, 13, 22, 26, 30, 31, 59, 65 28, 29, 30, 32, 33, 34, 38, 39, 41, 42,
holiness, 16, 20, 24, 38, 39, 44 43, 44, 46, 47, 48, 50, 52, 54, 55, 59,
holism, 20 60, 61, 62, 63, 64, 65, 79
holistic, 1, 5, 6, 7, 11, 13, 14, 16, 17, 19, istikhlāf, 12, 42
21, 24, 32, 37, 38, 44, 48, 49, 54, 55, istiqāmah, 33, 37, 48
56, 63, 79 jalāl, 33, 44
human, 7, 10, 11, 13, 14, 15, 22, 27, 28, jamāl, 33, 44
30, 31, 41, 42, 46, 47, 48, 49, 61 Jibril, 33
humanity, 3, 4, 7, 12, 28, 47, 49, 50 Judaism, 3
hygiene, 48 kamāl, 33, 44
identity, 42, 45, 49, 50 kindness, 7, 65
ideology, 5 kinesthetics, 34, 42, 62, 63
ihsān, 33, 34, 42 know-how, 52
ilm, 12, 32, 33, 45, 47, 52 knowing, 33, 34, 42
I-L-M, 54 knowledge, 9, 10, 11, 14, 15, 17, 20, 21,
ILM², 1, 17, 54, 62, 63, 79 23, 24, 25, 26, 27, 29, 30, 31, 32, 34,
Ilm-squared, 54 38, 39, 41, 46, 47, 49, 52, 53, 54, 55,
imam, 33 56, 59, 60, 61, 62, 64
imān, 33, 34, 42, 54 laissez-faire, 8
implemented, 54, 64 language, 3, 19, 22, 30, 31, 33, 60, 63,
Indicators, 3, 71 64
individual, 10, 23, 24, 42, 44, 48, 49, 51, law, 20, 22, 23
52, 56, 62, 63, 64 leadership, 12, 42, 65
inductive, 51, 53 learning, 1, 5, 8, 10, 11, 13, 14, 15, 16,
information, 9, 11, 14, 26, 29, 41, 52, 17, 19, 20, 21, 22, 24, 25, 26, 27, 29,
53, 54, 61, 79 32, 37, 38, 40, 42, 45, 47, 48, 50, 51,
information-driven, 11, 14 52, 53, 54, 55, 56, 59, 60, 61, 62, 63,
inner, 6, 7, 37 64, 65
inquiry, 51 lessons, 23, 65
inshallāh, 12, 63 lexical, 3, 6, 8, 30, 33
inspiration, 9, 11, 12, 13, 14, 17, 39, 51, lifestyle, 8, 9, 11, 27, 28, 46, 48, 49, 50,
52, 61 56, 62
instruction, 1, 3, 9, 10, 11, 16, 19, 22, lifeway, 7, 27, 49, 54
27, 34, 37, 51, 52, 54, 55, 56, 59 Lincoln, 4
integration, 1, 6, 7, 11, 13, 14, 16, 17, linguistic, 7, 30, 40, 62
18, 19, 20, 21, 23, 24, 29, 30, 32, 34, literacy, 44, 46, 47, 48, 49, 50
38, 39, 40, 41, 42, 44, 45, 47, 54, 55, literature, 13, 44
56, 59, 62, 63, 65, 79 Lord, 7, 23, 44
intellectual, 5, 8, 9, 14, 24, 25, 40, 46, macrocosm, 37
47, 55, 61, 62 malaise, 3, 9
interaction, 7, 28, 30, 32, 49 materialism, 3, 4, 5, 8
interconnection, 5, 24, 25, 28, 32, 34, materialistic, 9
44, 45 mathematics, 30, 40
interdependency, 34 mechanistic, 10
interior, 32 media, 8
internet, 8, 9, 32 memorization, 9, 29
interpersonal, 42, 48, 55, 62 messenger, 52
intrapersonal, 61 metaphor, 3, 23, 24
metaphysical, 21, 31, 32
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microcosm, 37 purpose, 4, 9, 11, 13, 14, 18, 19, 20, 30,
mindset, 8 32, 41, 50, 61, 64
miracles, 48 questions, 1, 6, 8, 14, 17, 21, 29, 37, 41,
mission, 14 55, 56, 60, 61
model, 1, 10, 11, 13, 14, 16, 20, 21, 22, Quran, 3, 6, 8, 14, 17, 20, 22, 23, 25,
30, 32, 34, 49, 52, 54, 55, 56, 59, 61, 26, 27, 32, 34, 37, 39, 44, 45, 46, 51,
62, 63 52, 53, 59, 60, 61, 79
modern, 1, 3, 4, 7, 8, 14, 16, 20, 21, 22, Rabb, 7
24, 25, 29, 30, 32, 38, 39, 41, 42, 45, real-life, 10, 54, 56
51, 52, 59, 61, 65 reasons, 10, 31, 38
Montessori, 23 reciprocity, 49
moral, 3, 5, 8, 9, 10, 14, 24, 27, 28, 40, reductionist, 20
46, 47, 49, 50, 52, 55, 61 reform, 14, 16, 18, 37, 51, 53
mosque, 15 reintegration, 31
motivation, 25, 46, 52, 59 relation, 3, 18, 25, 28, 30, 40, 42, 45,
multimedia, 9, 62, 79 47, 48, 49, 52, 79
multiplicity, 30, 31, 39, 45, 50 relationship, 24, 25, 26, 31, 34, 52
multi-sensory, 62 religion, 3, 4, 5, 7, 11, 30, 31, 32, 45, 47,
murabbī, 7, 13 48, 54, 63
Muslim, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, responsibility, 4, 12, 14, 34, 42, 44, 48,
14, 15, 16, 17, 19, 29, 32, 37, 38, 41, 50, 61, 65
47, 51, 53, 54, 59, 61, 64, 65, 79 restoration, 1, 32, 37, 48
nurturing, 6, 7, 22, 23, 24, 39, 44, 45 restructuring, 16
objective, 4, 18 revelation, 13
oneness, 18, 30, 38, 44 rope, 3, 4, 25, 37, 38
outcome, 40, 50, 56 rububīyah, 7, 13, 22
paradigm, 11, 12, 14, 33, 45, 52, 54, 61, sacred, 3, 6, 31, 38, 44, 45, 47, 52, 60,
79 61
parents, 5, 10, 13, 14, 15, 41, 56 sadaqa, 65
parochial, 5, 16 sage, 9, 11, 51, 60
partnership, 15 Saudi, 4
pedagogy, 10, 21, 23, 31, 51, 54, 60 scaffolding, 38
personality, 24, 39, 42 school, 4, 15, 18, 19, 32, 37, 41, 53, 64,
philosophy, 4, 8, 18, 25, 48, 55 79
Pillars, 2, 64 science, 7, 30, 32, 46, 51, 64
polarity, 30, 46 scope, 21, 28
policy, 4, 79 scripture, 39, 59
political, 4, 8, 9, 32, 41 secular, 3, 4, 5, 8, 9, 10, 16, 19, 25, 29,
principle, 1, 3, 5, 7, 9, 12, 14, 15, 17, 18, 52
19, 20, 22, 23, 24, 26, 28, 30, 32, 34, SEED, 40
37, 41, 42, 44, 49, 53, 54, 60, 63 self-control, 46, 61
procedural, 32, 55 self-determination, 13
process, 1, 5, 6, 7, 8, 9, 10, 13, 14, 16, self-discipline, 4, 61
17, 19, 21, 22, 23, 25, 30, 38, 40, 46, self-discovery, 6
49, 51, 52, 53, 54, 55, 59, 60, 61, 62 self-esteem, 42
program, 13, 42, 64, 65 self-purification, 52
progressive, 21 self-transformation, 63
Prophet, 7, 10, 13, 27, 41, 46, 51, 61 semantic, 7, 25, 30, 32, 33, 63
psychological, 3, 4, 10, 20, 24, 30, 31, service, 12, 15, 21, 24, 28, 42, 50, 61,
33, 52, 62 62, 63, 64, 65
purity, 46, 52, 60 Seven C’s, 3, 57, 59
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shūrah, 65 theory, 20, 21, 22, 24, 27, 32, 53, 54
signs, 22, 45, 52, 59, 60 threads, 3, 38, 42
skills, 5, 10, 11, 26, 42, 47, 49, 52, 55, topics, 7, 21, 26, 27, 29, 30, 48, 79
56, 65 tradition, 3, 9, 12, 18, 29, 33, 38, 46, 50,
social, 6, 8, 9, 12, 14, 24, 27, 28, 30, 31, 63
41, 50, 56, 61, 63, 64, 65 transcending, 38
society, 1, 3, 4, 5, 8, 9, 10, 12, 13, 14, transdisciplinary, 17, 21, 32, 38
16, 18, 20, 26, 31, 41, 42, 44, 47, 48, transformation, 9, 10, 11, 13, 14, 17, 40,
49, 52, 56 41, 42, 44, 52, 53, 54, 56, 62, 63
sociology, 10 transmission, 9
soul, 24, 34, 42, 48, 52 tree, 22, 23, 24, 26, 32
space, 32, 33, 37, 47 trends, 53
spirit, 3, 4, 5, 6, 8, 9, 10, 13, 14, 17, 19, triadic, 33
20, 21, 24, 30, 34, 40, 44, 45, 48, 49, triplicity, 30, 31
50, 51, 52, 54, 55, 60, 61 ummah, 4
stages, 6, 7, 9, 11, 15, 24, 25, 51, 52 unfold, 22, 24
stakeholders, 14, 56 unfolding, 6, 7, 22, 23, 27, 45, 51
standards, 49 unitary, 20
stewardship, 12, 21, 28, 42 unity, 5, 11, 17, 18, 19, 20, 21, 22, 23,
strands, 37, 38, 39, 42, 43, 44, 46, 47, 29, 30, 31, 32, 33, 38, 39, 44, 45, 49,
48, 49, 50, 59 54, 55, 59
strategy, 51, 61, 62 universal, 5, 9, 15, 17, 18, 19, 23, 30,
student, 11, 15, 29, 37, 39, 41, 45, 48, 31, 32, 33, 34, 37, 42, 44, 45, 47, 55,
50, 56, 62, 64, 65 63
sunnah, 5, 8, 9, 22, 26, 44, 47 universe, 20, 44
Surah, 52 upbringing, 7, 52
symmetry, 48 usability, 32
synergy, 45 useful, 3, 55
synthesis, 31, 55 Usul, 53, 79
synthesizing, 21, 26 utility, 50
system, 4, 8, 9, 11, 12, 16, 17, 18, 19, values, 5, 8, 9, 13, 24, 27, 37, 42, 46,
20, 21, 24, 32, 33, 44, 45, 48, 53, 54, 49, 50, 64, 65
55, 56, 59, 64 verbal-linguistic, 40, 62
tālib, 39 vision, 1, 6, 12, 13, 14, 16, 17, 18, 21,
tapestry, 38, 39 38, 45
taqwa, 45 visual-spatial, 40, 62
Tarbiyah, 1, 2, 3, 6, 11, 14, 15, 16, 19, vocationally, 47
21, 22, 23, 24, 25, 28, 34, 35, 36, 37, weaponry, 41
41, 42, 43, 44, 46, 47, 50, 51, 52, 53, well-balanced, 42
54, 55, 61, 63, 64, 79 wellbeing, 4, 20, 24, 28, 37
tasbīh, 20, 45 wellbeing/uprightness, 37
tawhīd, 1, 15, 17, 18, 19, 20, 21, 22, 30, wellness, 48
32, 33, 34, 38, 39, 44, 54, 59, 63 well-rounded, 19, 28
tazkiyah, 33, 52, 60 west, 1, 41, 42
teach, 1, 8, 9, 10, 11, 12, 13, 14, 15, 17, western, 4, 10, 14, 16, 18, 53, 61
19, 26, 27, 29, 37, 42, 47, 51, 52, 54, whole-brain, 19
62, 63, 64, 65, 79 wholeheartedness, 45
technology, 13, 41, 46, 52 wholeness, 4, 6, 16, 18, 20, 24, 29, 30,
terrorism, 4, 10 32, 38, 39, 44, 45, 55
themes, 27, 32, 42, 44, 45, 46, 64 wholesomeness, 9, 10, 16, 20, 38, 44
theological, 20, 22 wisdom, 14, 22, 26, 33, 47, 52
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wonder, 23, 25, 41, 44, 52, 55, 59, 60 young, 8, 9, 12, 13, 14, 23, 52
worldview, 18, 21, 44, 59
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Dawud Tauhidi, a native of Philadelphia, embraced Islam in 1972. He studied at
Lehigh University and later studied Arabic at the University of Pennsylvania. In
1980, he graduated from al-Azhar University in Cairo, Egypt with a degree in Usul
ad-Din and taught at the Islamic Community Center School in Philadelphia.
In 1983, Mr. Tauhidi completed his master’s degree in Islamic Studies at the
University of Michigan and in 1985 completed his doctoral candidacy examinations in the same
field. During that time, he served as a teaching assistant, research assistant and nearly completed
a second master’s degree in Teaching Arabic as a Second Language. His research interests have
included Towards a Model of an Islamic Philosophy of Education, Educational Institutions in Early
Islam, the Affective Domain in Second Language Acquisition, Statistical and Lexical Studies of the
Quranic Lexicon, Semantic Structures and Worldview of the Quran and other topics.
For more than two decades, Mr. Tauhidi has been involved in various aspects of Islamic
education—as a teacher, researcher, administrator and curriculum developer. Since 1985, he has
been actively involved in establishing Islamic schools in North America and was a founding
member of the Council of Islamic Schools in North America (CISNA). In 1985, he co-founded the
Michigan Islamic Academy in Ann Arbor, MI, where he served as it’s founding Principal for
three years. In 1988, he helped form the Michigan Education Council and co-founded Crescent
Academy International, a college-preparatory, Islamic school in suburban Detroit, where he has
served as Director since 1988.
Mr. Tauhidi has experience in the planning and establishment of schools, policy development,
school administration, curriculum development, Teaching Arabic as a Second Language, holistic
education, character education, public relations, computer programming, multimedia and
graphic design, and fundraising for Islamic schools.
During the past twelve years, Mr. Tauhidi has been developing an integrated curriculum for
Islamic education, known as the Tarbiyah Project. The aim of this project is to provide a more
effective paradigm for teaching today's Muslim children based on a holistic and integrated
approach to education known as the Integrated Learning Model (ILM²). For more information about
the project, he can be reached at the Tarbiyah Institute for Learning & Development at
www.Tarbiyah.org or at Crescent Academy International, 40440 Palmer Road, Canton, MI 48188,
Phone (734) 729-1000, Fax (734) 729-1004, email: dtauhidi@tarbiyah.org.
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