Muslim Children Research Articles

PERAN GURU TERHADAP SIKAP TOLERANSI BERAGAMA PADA ANAK USIA DINI DI TK PERTIWI METRO PUSAT

Diverse nation, with various religions and beliefs. Early childhood education covers 6 aspects of development that are very important in shaping a child's personality, including an understanding of religious tolerance. At Pertiwi Metro Kindergarten, which has students from various religious backgrounds, teachers play a key role in educating, directing and instilling the values ​​of tolerance, The research method used is a qualitative approach with a descriptive type. Sources of research data include Pertiwi Metro Pusat Kindergarten teachers. Data collection techniques are interviews and documentation and observation. The data analysis techniques used are data condensation, data presentation and conclusion drawing. Test the validity of the data using triangulation of sources, techniques and time.The research results show that teachers at Pertiwi Metro Kindergarten play an important role in instilling the values ​​of religious tolerance in early childhood. They develop a curriculum that emphasizes the values ​​of tolerance through stories, songs and routine class activities, as well as being role models in everyday behavior. An inclusive learning environment is created so that every child feels accepted regardless of religious background, and communication with parents is established to strengthen the understanding of tolerance at home. This school integrates religious activities according to each child's beliefs and regularly evaluates the tolerance program through observation and feedback from parents. Despite the challenges of diversity in family backgrounds, schools overcome them with training for teachers and dialogue with parents. As a result, children at Pertiwi Metro Kindergarten show a better understanding of religious differences and mutual respect, forming the basis for a harmonious society in the future. This research also highlights the importance of collaboration between teachers and parents, as well as an integrated learning approach that includes activities for Muslim and non-Muslim children, in creating an inclusive environment that respects religious diversity

Kendala-kendala Anak Usia Dini dalam Mengamalkan Al-Qur’an di Era Digital

All Muslims believe that the Koran is the main source of Islamic teachings. The above are mandatory religious teachings, and a person cannot be called a good Muslim if he violates these beliefs. Thus, every Islamic educational institution must truly make the Koran the main material that must be studied. Read or recite the Koran, write, memorize, and be able to practice the religious values contained in the Al-Qur'an. Using the Koran as a guide to life is a competency that Muslim children must have. So what are the obstacles for young children in practicing the Koran? The above is a big problem in this research, the answer to which must be sought through a qualitative approach. The research subjects were 3 teachers and students at Nw Sajang Kindergarten. In order to obtain accurate data, researchers used interview and observation techniques. Based on the results of research and discussions that have been carried out, there are two obstacle factors, namely internal and external factors experienced by Nw Sajang Kindergarten children in learning to practice the Al-Qur'an. Also internal factors are: (1). Lack of concentration. (2). Difficulty reading Arabic letters. (3). Limited understanding of Arabic. (4). Pressure or lack of time for studying religion, especially the Koran. (5). Lack of motivation and strong will from the child. And the external factors are: (1). Environmental disturbances (2). Children play more often. (3). Lack of appropriate learning materials. (4). Children use electronic devices more often when they are at home. And the solution to overcome this obstacle is; increasing concentration, taking an educational game approach, integrated Arabic language teaching, effective time management, providing ongoing motivation, and finally creating a calm learning environment.

Moral Policing of Gender Norms: Honor-Based Violence as a Mobilizing Factor Towards Militant Islamism

Honor culture, in which the virtue of the family—if not community—depends on the “purity” of its female members, enforced through “moral policing” of gender norms to collectively control women’s sexuality and uphold a patriarchal gender order, is a central aspect of both honor-based violence and the Salafi-jihadist culture in militant Islamist milieus. Drawing on interviews with 1) an imprisoned Danish woman convicted of ISIS-related terrorism, 2) a mother of a deceased Swedish ISIS foreign fighter, who herself was previously part of the Salafi-jihadist milieu, and 3) “professionals” (e.g. police officers, social workers and municipal employees) conducted during ethnographic fieldwork in Sweden and prison ethnography in Denmark, this article explores how honor-based violence can constitute a mobilizing factor for Western Muslims towards militant Islamism in three distinct ways. First, isolation of Muslim women and children through gender segregation and restrictions on accessing public space to “moral police” gender norms enables the Salafi-jihadist milieu to cement and extend its ideological, religious, and physical control. Second, in an honor culture with intense pressure on men to defend and restore family honor whenever it is challenged, joining ISIS can be perceived as a means to fulfill this obligation, thereby affirming “real” Muslim masculinity and upholding a patriarchal gender order. The deeply ingrained cultural expectations to defend honor can even be exploited by militant Islamist milieus in their recruitment efforts. Third, besides providing a “safe space” where one cannot be persecuted and punished for dishonoring one’s family by leaving it as an unmarried woman, ISIS’s multiethnic diversity and embrace of interethnic marriage can be appealing for someone who wants to escape forced endogamous marriage. Given that honor-based violence strikes at the individual freedoms and rights, thereby undermining liberal democratic values and the rule of law, our article contributes knowledge on the broader threat to democracy from anti-democratic forces in the context of militant Islamism.

The Impact of Islamophobia on the Education and Religious Identity of Muslims in the USA

The experiences of Islamophobia among Muslims in Western countries, especially in the United States, escalated rapidly following the aftermath of 9/11. This study aims to investigate the Islamophobia experiences of American Muslims and its impact on their education and religious identity. By employing a systematic literature review, this research indicates that the challenges endured by Muslims not only complicated the reconciliation between their Muslim and American identities but also impeded the proper education of Muslim children. In the resurgence of Neo-racism, Muslims have experienced numerous adversities, ranging from hostile stares to the extent of being deported. Muslims have responded to this in various ways, such as hiding their Muslim identities or educating themselves and non-Muslims about Islam. Muslim women have been subjected to unfortunate incidents, including staying indoors, removing their headscarves, and facing negative perceptions in the mainstream American media. Muslim children have encountered difficulties in their education due to misconceptions about Islam both in the media and school curriculum. Although completely eradicating Islamophobia from the USA may be an unrealistic goal, it is feasible to mitigate its adverse impacts through decent education about Islam. This education could be achieved through elevating the voices of knowledgeable Muslims in the American media, increasing Islamic educational programs on TV, raising awareness among the American public, and integrating details about the origins of Muslims in the USA, the contributions of Muslims to science, the similarities of Islam with other major religions in the USA, and the diverse spectrum within Islam into school curriculums.

Israel-Arab Muslim children's socioemotional functioning at kindergarten and during the COVID-19 pandemic: Relations with cognitive and socioemotional abilities, gender, and socioeconomic status.

Self-regulation (SR; emotion-related, and behavioral), executive function, and theory of mind (ToM) all play an important role in child socioemotional functioning (SEF). However, much remains unknown about the interplay among these abilities when facing various challenging situations. Additionally, the role of these abilities in child SEF has not yet been studied among minority children from an Eastern culture. Thus, we conducted one study with two models to examine the combined contribution of these core abilities, concurrently, to children's SEF during the transition to kindergarten, and longitudinally (about 3 years later) to children's SEF during COVID-19. Overall, 202 kindergarten children (aged 4.9-6.5 years) participated, of which 136 of them in the longitudinal follow-up (aged 8.83-10.6 years). We used behavioral tasks and teacher and maternal reports. Mothers also reported their own distress during the COVID-19 pandemic. During the transition to kindergarten, we found that emotion-related SR was positively related to children's SEF. We also found that emotion-related SR moderated the relation between inhibition and ToM. In the follow-up study, we found that emotion-related SR in kindergarten significantly predicted children's SEF during the COVID-19 crisis, directly and indirectly, through children's SEF in kindergarten and their maternal COVID-related distress. Moreover, emotion-related SR moderated the longitudinal association between children's ToM at kindergarten age and their SEF during the COVID-19 crisis. Our findings highlight the central role that emotion-related SR plays in children's ability to face different challenges. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Al-Asrūshanī’s Jāmiʿ aḥkām al-ṣighār as a Source for the History of Childhood in Muslim Societies

A comprehensive compilation of legal rulings about children, one of particular historical utility and yet largely overlooked, is Muḥammad al-Asrūshanī’s Jāmiʿ aḥkām al-ṣighār. It offers a rather holistic view of the legal status of Muslim children and, more importantly, insight into common concepts of childhood and attitudes to children in premodern Muslim societies. Moreover, although drawing on the written heritage of middle-class urban scholars, the normative yet multilayered text of Jāmiʿ provides many precise details on children’s lives and their social environment. This article introduces al-Asrūshanī’s unique work—its structure, contents, and sources—and offers, as a case study, an analysis of the chapter the author dedicates to enslaved children. While al-Asrūshanī intended some, or even the majority, of instances discussed in this chapter to address theoretical legal debates, others, particularly those drawn from fatwas, mirror the real experiences of enslaved minors, concubines, and enslavers. Together they provide a picture of a moderate form of domestic slavery in the Islamic world, particularly in Central Asia of the Mongol period.

Islam and the Transmission of Cultural Identity in Four European Countries

Abstract Studies exploring the integration of European immigrants tend to find cultural gaps between Muslim children and their peers. While some scholars argue that parent-to-child transmission is a key mechanism underlying this pattern, others privilege extrafamilial explanations by pointing to differences in cultural values within Muslim households. In the present study, I argue that these mixed results stem from a tendency in the literature to analyze distinct components of personal culture in isolation from cognate dimensions. To address this shortcoming, I use multigroup latent class models to explore how a wide range of attitudes (tapping ethnocultural identity, gender norms, sexual liberalism, and perspectives on integration) are clustered together in disparate regions of the belief space, marking distinct cultural identities. Then, I fit a series of logistic regressions to map how these cultural identities are distributed among immigrant-origin samples in four European countries and transmitted across generational lines. Ultimately, I arrive at the following conclusion: while Muslim youth stand out from their peers vis-à-vis their cultural identity profiles, there is little evidence to suggest that this pattern is decisively shaped by parent-to-child transmission.

To Accept or Reject? Hindu and Muslim Children’s Views of Religious, Moral, and Conventional Norms

ABSTRACT Faced with myriad societal norms, children must decide which norms to accept and which to reject. These decisions hold consequences for how norms change over time. Decisions about norms are particularly salient for religious children in pluralistic societies, who encounter norms both from their own as well as from other religious and non-religious communities. Although children follow norms and disapprove of their violation from early in life, this should not be taken to mean that children approve of the norms themselves: a person can disapprove of a norm that they follow and enforce upon others. The present study examined religious children’s views about the authorship, utility, changeability, and changeworthiness of norms. Ninety-seven Hindu and Muslim 9- to 14-year-olds (46 female and 51 male) in India were interviewed about familiar religious, moral, and conventional norms. As predicted, children’s views about whether a norm should be changed (its changeworthiness) were predicted by how good they perceived the norm to be (its utility). Also as hypothesized, children’s views about who, if anyone, could change a norm (its changeability) was predicted by their views about who made the norm (its authorship). Children distinguished between norms based on their perceived authorship, utility, changeability, and changeworthiness. Age and religious differences also emerged. Together, these findings elucidate how children come to accept or reject norms, which ultimately affects how norms persist, change, or disappear over time.

Child Adoption and Conflicts of Jurisdiction: A Comparative Analysis of the Public Court and the Islamic Court of Surakarta

The adoption of Muslim children is one of the familial issues in Indonesia. At the law level, the Indonesian law authorizes two judicial institutions, namely Islamic and public courts, to handle the case. Here, conflicts of jurisdiction occur obviously and, as a consequence, the parties have the choice to decide which court to request based on their wishes. This article answers the question of why and what the consequences of conflicts of jurisdiction are in the case of the adoption of Muslim children? The study found that two judicial institutions both accepted and examined cases of the adoption of Muslim children. However, there is a difference in the legal consequences. If the adopted child is to be treated as a biological child and can inherit, the application is filed to a public court. On the contrary, if the child is to be maintained, it is an Islamic court that judges. In the case of family lineage (nasab), both the courts do not break the ties of the adopted child with his/her biological parents, including the right of guardianship.

Healing through Ruqyah and Academic Achievement of Children in Muslim Community

Background: Ruqyah, an Islamic alternative healing practice, involves treating illnesses using Quranic verses and invocations, focusing on the names and attributes of Allah. The literature on the academic performance of Muslim children in Nepal and the use of Ruqyah is limited and requires further exploration. This study aimed to identify the use and practice of Ruqyah in healing children within the Muslim community and assess their academic achievement. Methods: This study explored the issue among the seven participants of four families from Muslim community who undergo Ruqyah often via a descriptive phenomenological method that included in-depth interviews. Three themes emerged from the interview data which offered insight into the Muslim community. Results: Parents found the use of Ruqyah and children's academic achievements reasonable. Muslims respect the Holy Quran as the word of God, using it as guidance for Ruqyah and their children, as they believed it was the right choice. The study found that the family preferences dictated whether to take it immediately or only when needed. Children who followed Ruqyah and supplemented it with modern medications improved health patterns and their academic success. Conclusion: Children who undergo Ruqyah are influenced by their parents' religious knowledge, educational level, and socio-economic background, and are academically prepared. Medications are used, with parents believing that aligning with Ruqyah improves their children's academic performance. Novelty: The study could lead to new therapeutic research directions for the Muslim communities in Nepal, assisting children in coping with illnesses and improving their academic outcomes.

Phenomenological Study on Religious Values Development in Children of Muslim Migrant Workers Families in Lombok Island

The purpose of this study is to investigate the phenomenological aspects of religious value development in the children of Muslim migrant worker households on Lombok Island and determine the tactics they employ to maintain their religious identity. This study employed a descriptive qualitative research method based on observations and interviews. This study's fundamental information was derived from primary data collected through in-depth interviews with several children (aged 4 to 10 years) from Muslim migrants' households. The findings emphasized the complex link between religious principles, cultural identity, and societal elements in the development of Muslim children. Meanwhile, this study will help us better understand the complex connection between migration, religion, and cultural identity and provide valuable insights into the challenges and opportunities that migrant families face when keeping their religious beliefs.

Implementation of Academic Information System at Al-Inayah Pamulang Quran House, South Tangerang

In today's digital era, technology profoundly influences various societal domains, notably education. Rumah Quran Al-Inayah Pamulang, a non-formal educational center in Tangerang Selatan, fosters Quran memorization and practice among Muslim children. However, its manual system requires enhancement for better accuracy and timeliness in managing information. A web-based academic information system is proposed, utilizing the waterfall model methodology to address this. This system aims to streamline data collection, monitor memorization progress efficiently, and ensure organized data storage. The Academic Information System of Rumah Quran Al-Inayah Pamulang is a digital platform facilitating student information management, activity scheduling, academic progress tracking, and parent communication.

Encouraging Positive Bystander Responses to Bias-Based Bullying in Primary Schools Through a Serious Game Approach: A Non-Randomized Controlled Evaluation of the ‘GATE-BULL’ Program

AbstractBias-based bullying is a serious public health issue, negatively impacting on the well-being of children with socially devalued identities or attributes. The aim of the GATE-BULL project was to develop and evaluate a serious game supplemented by a series of classroom-based lesson plans to encourage positive bystander responses in weight-, ethnicity-, and religion-based bullying situations. The program was a 4-week school-based intervention targeted at 9–13-year-olds and tested using a quasi-experimental design. In total, 578 children from the Netherlands, Scotland and Greece were included in the analyses. The evaluation suggested that the GATE-BULL program improved the intention to intervene in weight-based bullying situations in Scotland and marginally contributes to a reduction in intergroup anxiety among majority group children with respect to Muslim children in the Netherlands. No positive effects were found in Greece. While the program showed limited evidence of effectiveness, several important lessons have been learned for future development of interventions targeting bias-based bullying.

Understanding lived experiences and perceptions of resilience in black and South Asian Muslim children living in East London: a qualitative study protocol

IntroductionIt is important to promote resilience in preadolescence; however, there is limited research on children’s understandings and experiences of resilience. Quantitative approaches may not capture dynamic and context-specific aspects of...

Firoza Osman. How to Talk to Your Muslim Child About Sex. Edmonton, Alberta: Self-published, 2020.

Firoza Osman. How to Talk to Your Muslim Child About Sex. Edmonton, Alberta: Self-published, 2020.

The Educational Methods deducted from The Prophetic Discourse to the Muslim Child

أمدت السنة النبوية الشريفة التربية الإسلامية بمبادئ عظيمة، ووسائل متعددة، آخذة بعين الاعتبار بناء شخصية الطفل، ووقايته من المخاطر وحمايته، بل وزادت عليها طرقًا علاجية للتغلب على أوجه القصور فيها، وذلك بما روي عن النبي (صلى الله عليه وآله وسلم) من أقوال وأفعال وسلوكيات. فقد سما الخطاب التربوي النبوي في كل حالاته وتميز في كل جوانبه، وكان لخطابه وتوجيهه المباشر لأطفال الصحابة رضوان الله عليهم أبلغ الأثر في تنشئتهم وصياغة شخصياتهم التي تأهلت بحق لأن تكون من خير القرون، لأجل ذلك اخترنا هذه الدراسة، لنتناول فيها الأساليب التربوية التي استخدمها الرسول (صلى الله عليه وآله وسلم) في خطابه مع الأطفال، وقد اقتضت البحث أن يكون في مقدمة وثلاثة مباحث رئيسة، هي: المبحث الأول: وقد جاء بعنوان: ((التربية الإسلامية)) مفاهيم ودلالات، وقد تناولنا في هذا المبحث بيان معنى التربية في اللغة والاصطلاح، وأهمية التربية الإسلامية، والعوامل المؤثرة فيها.
 والمبحث الثاني: فقد جاء بعنوان ((مفهوم الطفولة)) وقد تناولنا في هذا المبحث بيان معنى الطفولة في اللغة والاصطلاح، وأهمية الطفولة، واهتمام التربية الإسلامية بالطفولة.
 والمبحث الثالث: فقد جاء بعنوان:((الأساليب التربوية التي تضمنها الخطاب النبوي))، وقد تناولنا في هذا المبحث أبرز الأساليب التربوية التي تضمنها الخطاب النبوي، من أساليب فكرية، ونفسية، ولغوية.

Bullying prevention literacy through educational quartet card games for junior high school students in Makassar City

Bullying is an intentional act of violence aimed at disturbing others, both physically and psychologically, and has long been a part of school dynamics. Throughout 2021, the Indonesian Child Protection Commission (KPAI) recorded 17 cases involving students and educators, with a bullying incident in 2022 resulting in the death of a junior high school student victimized by nine friends. This community service activity aims to enhance students' understanding of bullying behavior, particularly those in island areas. Efforts include increasing their literacy about positive behavior to prevent various forms of bullying, such as physical, verbal, social, or cyberbullying. The method involves a combination of lectures and educational games, using Muslim children's quartet cards. The results indicate an increase in participants' knowledge scores from 66.67% (pre-test) to 83.33% (post-test) after bullying prevention education. The initiative aims to encourage reporting of bullying incidents in schools involving both teaching staff and students as a preventive measure.

Gender perspectives in the Italian Muslim family: Education, taboos, conflicts, and intergenerational transformations

This article presents research on the dialogue between second-generation Muslim parents and children in the Italian context regarding gender identity, sexual identity, and gender education. Through the testimonies of young people (18-30 years of age), the nature of intergenerational dialogue and parental position toward the relational transformations that their children are experiencing is analysed within the Italian cultural context. For this purpose, 28 semi-structured interviews were conducted in 2021 with boys and girls aged 18–30 years and belonging to Italian Islamic associations. Moreover, 24 young people were divided into 4 focus groups to conduct an in-depth exploration of gender perspectives on these topics; these young people are active members of the Giovani Musulmani d’Italia (Association of Young Italian Muslims). A strongly taboo dialogue emerges from the data; however, this does not hinder young people’s search for greater openness to different forms of relationality and sexuality, both in their current lives and their future families.

Parent-Child Interaction Therapy for Muslim-American Parents and Young Children

There are limited data available regarding early childhood mental health in the Muslim American population. Nevertheless, the literature has shown that American Muslims are more likely to experience mental health disorders, including being twice as likely to report a history of suicide attempt1 compared to other religious communities.2 Despite these challenges, Muslims in America are often underserved and tend to underutilize mental health services, compared to other minority groups.2-5 The combination of Muslim children with significant mental health challenges and caregivers who underutilize mental health services reduces the likelihood that effective treatments will be used and increases risk of long-term harm for Muslim American children. Research has shown that Muslim American populations may be hesitant in seeking mental health treatment for a variety of reasons, including associated stigma behind mental illness within the community, fears related to past experiences of racism and discrimination in a post-9/11 world, differing way of conceptualizing mental illness and psychological distress that may lead to seeking alternative supports within family and community instead of mental health providers, and lack of knowledge about how to access formal mental health services.6,7 Another plausible reason for the underutilization of mental health services in this population is the concern that mental health treatment may not align with religious or cultural values.3

EXPLORING THE WELL-BEING OF SPECIAL NEEDS CHILDREN IN MALAYSIA: A STUDY AT SEKOLAH KEBANGSAAN PENDIDIKAN KHAS KUANTAN

This study investigates the well-being of Malaysian Muslim children with special needs, focusing on various aspects such as social, physical, emotional, intellectual, and spiritual well-being. The research was conducted at Sekolah Kebangsaan Pendidikan Khas Kuantan in Indera Mahkota 2, involving 24 students with Developmental Disabilities (DD) and Learning Disabilities (LD), aged 8-12, and 20 teachers. The children's well-being was assessed through self-report surveys and teacher evaluations, complemented by direct observations. Methodologically, the study combined quantitative and qualitative approaches, using self-report questionnaires and informal interviews. The sample size comprised 41 teachers and 107 students, with a subset of 30 participants for detailed study. Analysis of Variance (ANOVA) and independent sample t-tests were employed to analyse the data. The results showed no significant differences in well-being between LD and DD children. However, disparities were observed in self and teacher ratings, particularly in social and physical well-being, with children rating themselves lower. Emotional, intellectual, and spiritual well-being showed alignment between children's and teachers' perceptions. The study highlights the unique challenges faced by special needs children, including social integration difficulties, emotional stress, and the need for tailored educational strategies. Despite its insights, the study faced limitations, including a small sample size and focus on specific disability categories, which may limit generalizability. Future research should consider larger, more diverse samples and alternative data collection methods. In conclusion, the study underscores the need for comprehensive support for special needs children in Malaysia, encompassing various dimensions of well-being. It calls for the involvement of families, educators, and the broader community in ensuring the holistic development and integration of these children into society..