Curriculum Renewal for Islamic Education: Critical Perspectives on Teaching Islam in Primary and Secondary Schools (edited by Nadeem A. Memon, Mariam Alhashmi, and Mohamad Abdalla)

Abstract

Reviewed by: Curriculum Renewal for Islamic Education: Critical Perspectives on Teaching Islam in Primary and Secondary Schools ed. by Nadeem A. Memon, Mariam Alhashmi, and Mohamad Abdalla Ricky Bains, Lecturer in Islamic Studies with Arabic Curriculum Renewal for Islamic Education: Critical Perspectives on Teaching Islam in Primary and Secondary Schools nadeem a. memon, mariam alhashmi, AND mohamad abdalla, eds. Routledge, 2021, 278 pages A number of edited volumes on islamic education has been published in the last decade. These include volumes that survey education in the formative and classical periods of Islam (e.g., Günther, 2020); a global portrayal of the varieties of Islamic education that exist (e.g., Daun and Arjmand, 2018); and international perspectives on reform (e.g., Tan, 2014). Although Tan's work dedicates a section to questions of reform and curriculum with a heavy emphasis on presenting primary data, the work under review here is the first of its kind that is dedicated to providing guidance for curriculum renewal in Muslim schools. Specifically, the editors focus on Muslim minority contexts in order to empower educators to conduct curriculum renewal themselves. The contributors are educators and/or academics who have all worked in schools on curriculum development with varying degrees of leadership. This is evident in the insightful critique provided in many chapters on selective educational resources typically used in Muslim schools. The book is generally written from a Sunni perspective, though its guidance could have broader relevance and appeal. The intention of the editors is not for this work to be a prescriptive set of guidelines; instead, they take a broad approach, attempting to benefit educators in a variety of institutions and contexts. The work clearly demonstrates cognisance of denominational differences, and there is no proposal of a one-size-fits-all or standardized curriculum. Instead, this work offers a loose framework, and draws attention to the processes and considerations for those devising a curriculum in primary or secondary schools. The introduction by Memon and Abdallah begins by stressing that every learning context in which Islam is taught is unique. They emphasize the importance of identifying the curriculum orientations of different institution types. These orientations include madrasa, Islamic school, Islamic studies/religious education, and world religions/multi-faith education. Once the [End Page 114] educators embarking on curriculum renewal have determined which of these orientations is most appropriate for their institution, they can then prioritize and focus on areas that accord with their context-specific aims, objectives, and desired outcomes. Consequently, the overriding curriculum orientation can assist in driving renewal, helping to strengthen existing curriculum orientation, and facilitating the recalibration of the curriculum in order to directly focus on neglected aspects. The book is divided into three parts, with a total of 15 chapters. Part 1, entitled "Islamic studies Curriculum," provides a critical perspective on the teaching of traditional subjects namely, Quran, Fiqh, 'Aqīdah, Sīrah and Akhlāq. After critiquing existing curricula, each chapter provides pertinent suggestions for curriculum renewal. One notable contribution in Part 1 is mohamad Abdalla's chapter entitled "Fiqh (Practical Living) Curriculum realities and Ideals." Abdalla advocates for what he terms "learner Responsive Fiqh," in which the curriculum emphasizes flexibility and adaptability, reflecting students' perspectives. He carefully draws on his own empirical research, balancing expectations from stakeholders (students, teachers, and parents) and encouraging an engaging, relevant, and ultimately contextual approach to Fiqh. One suggestion for readers as to how this might be achieved includes heightening awareness of legal methodology through teaching usūl al-fiqh, qawā'id fiqhiyya, and Maqāsid al-sharī'ah. Abdalla also provides a list of contemporary legal discussions, suggested to achieve a more "Learner Responsive Fiqh" and including questions centered around civic engagement, gender relations, and financial ethics. Part 2, "Islamic Worldview Shaping Curriculum," focuses on the integration of Islam with oftentimes contentious subjects (such as history, science, health and physical education, and music) across the school curriculum. This second part of the book is where its greatest strength lies, as it demonstrates that Islamic education is not merely about appending additional subjects to the national curriculum. Rather, the starting point is conceptualizing an Islamic worldview, thereafter beginning a process of integration. The four...