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Hannah Smith

Barriers for Moral Development in Value Based Education

Moral decline both within and outside the Muslim community is a concern to both Muslims and non-Muslims living in the UK. Observations of contemporary Muslim lifestyles including observance of Islamic belief, praxis and criminality suggest that the character and morality of many contemporary Muslims does not match the traditional expectations of Muslims and that successive generations of Muslims living in the UK are becoming increasingly less religious. Such moral decline and its negative impacts for society has led Muslims as well as secular policy makers to introduce different forms of formal “character education” and “values-based” educational initiatives in British state-secular and Islamic-faith schools respectively. A horizontally-broad and vertically-deep interdisciplinary literature review offers potential evidence that underlying factors contributing to current and increasing trends of moral and spiritual disease mirror those anecdotally put forward by concerned Muslim social commentators and parents including: pressure from media, advertising and school peers to adopt un-Islamic lifestyles; family breakdown; economic pressures upon families; early childcare; nutrition; leisure and entertainment; political-economy; and dominant cultural values. The effectiveness of school-based character curriculums is questioned in light of the external societal barriers to moral development and even more crucially an attempt is made to explore whether British Muslims are able to fully realise good character and spiritual perfection in light of prevailing lifestyle choices and current socio-cultural-political-economic realities.

 

Ali Azam

Metaphysics and Character Education; Towards a New Model Based on Primordial Morality 

In the 21st century the world has been embraced by most as a global community. Although humanism has had a long journey, many people would think that perhaps the 1948 declaration of human rights has been the best contribution that can promote equality, fairness and human dignity, and they would consider liberal democracy to be the best system. The above claims are made regardless of the disparity and economic divide which is continuing to grow in the world. More than two thirds of the world’s population suffers from poverty and illiteracy.  Whether in theocracy, dictatorship, democracy or any other governmental systems, the unprivileged are neither treated with fairness nor dignity.

Retrospectively, Humanism has made a long journey. In this great journey we have had great thinkers like Socrates, Plato and in particular, Aristotle, with his theory of virtue ethics, who have taught us novel ideas about how to enrich humanism. Further modern contributions include Kant, in particular, with his Deontic Ethics. But man have evidently moved on from the ideals provided by such ethical theories: perhaps he conceives of himself as evolved. Many other ethical theories have been produced since the time of those thinkers including utilitarianism and consequentialism. Such moral theories were developed in the wake of intellectual ideas such scientism, enlightenment, romanticism, evolutionism and existentialism. As a result we witnessed the emergence of radical literalist religious interpretations, militant secularist humanism and various forms of rampant relativism. The question is what we should do as decent human beings with regards to the state of the world at present. Can and should we all live together? Is the coexistence of all such extreme polarities possible, and if so, would it be desirable? My aim in this paper is to try to provide some answers to the above questions. I approach these questions from a particular point of view which I call a non relative primordial morality and non relative humanism. This approach heavily relies on Aristotle's virtue ethics. The upshot of the arguments of my dissertation is that to make the present world a better place for all, we need to instil an appreciation of moral virtues in all individuals specifically children. 

پرسش‌ و پاسخ

 در انتهای پنل اول که با مدیریت دکتر عباسعلی شاملی برگزار شد، حاضرین سوالات خود را مطرح کردند و ارائه‌ دهندگان نیز به پاسخ‌گویی سؤالات پرداختند.

سرکار خانم علاسوند

Two Important Foundations for Religious Upbringing/Education for Coaching an Active Individual/Agent

Religious education is based on creating the psychological groundwork in the pupils. It appears that a major part of failures* are rooted in the lack of psychological foundation and using unsuitable methods for internalisation of religious values. The important question here is this: On the basis of which educational foundation in his or her life and which character trait can a human being lead a life based on his beliefs? The cultural world in our era is the world of numerous choices in which liberalism has imposed its foundational value, i.e. freedom, on human beings either explicitly and structurally* or implicitly. It can be said that people are not free in their search for freedom because they live their lives while [constantly] faced with the mammoth task of choosing from a plethora of choices.

The presence of a plurality of choices coupled with effective educational and psychological prejudgments based on individualism, perceived inappropriateness of the family intervention, and the lack of belief in such categories as good or bad prevents the transmission of ideas based on religious good* and happiness. Hence, it appears that for any religious and human education, we first need to create the foundation for religious and ethical education for which religious and ethical values will serve as the foundation of its edifice.

For this reason, we will explore two things which appear to be very important:

1.     Avoiding a life based on fun

2.     Focus on coaching/creating a person who has self-control.

 

حجت‌الاسلام والمسلمین دکتر رهنمایی

Moral Character Development; ‘Allama Tabatabaei’s Perspective

                                                                                                      

This study presents an analytical investigation of the role of moral development and human character in self-realization from the point of view of `Allama Tabataba’i a renowned Muslim philosopher, (from now on ‘Allama). The research toches upon an Islamic perception of self-realization represented by `Allama. The latter is seen as typical of Islamic Shi`i thinking. The intention in this study is to focus on moral development as a significant aspect of the human self, to rediscover and determine the wisdom behind self-realization from `Allama’s perspective.

The term “moral” is an adjective comparable to “ethical, virtuous, righteous, noble” that means “conforming to a standard of what is right and good”. Within the range of terms, “moral” is “the most comprehensive term ... in all of its pertinent senses it implies a relationship to character or conduct viewed as good or bad or as right or wrong.” The sense of human character and its conformity “to the accepted standard” is strongly implied in all features and applications of morality. This standard determines the rightness or goodness of human conduct. With this in the mind, I embark on my studies of morality in order to survey the extent to which one could place emphasis on its instrumentality for self-realization.

From ‘Allama’s perspective, morality is a crucial vehicle if it is not the most refined means of self-realization. In one respect, self-realization has to do with human conduct and implies a relationship to human moral character. In fact, self-realization is a twin process that on the one hand, deals with the theoretical or ideological accept of human life and, on the other, concerns moral practice and practical conduct. Morality may be the most direct and closest avenue to the actualization of the self. It will be pointed out that a concept such as self-actualization can be a subject matter of the moral and ethical domain or applicable therein. This study is to elaborate the essential elements and principles of moral character development in the way that could lead to self-realization. This conceptualization of morality and its relation to self-realization on its part could work as the closest way for moral character development.

Download slide of presentation

 

Mohammad Zakaria

Mohammad Zakaria

Locating and Implementing Values in Religious Education: The Place of Ethics & Morality in GCSE Religious Education Resources.

This article addresses Religious education in Britain and the significant changes which It has undergone, which have mirrored the changing religious landscape and nature of British society. Although the change has not been simultaneous it has been significant and meaningful, to the extent that all the major world faiths are represented in the teaching content within University based Religious Education Teacher Training qualification, the five main Examination boards and a broad range of resources for the study and teaching of Religious Education at the GCSE and GCE levels are now readily available. What is of further interest for contemporary British society is that increasing numbers of children of secondary school age (entered for GCSE Religious Education qualifications) per research data (Bullivant, 2015) are growing up in a society whose population increasingly describes themselves as non-religious or lacking a faith in a supreme deity. A figure of 48.6% identifies as having ‘No Religion’ referred to in the research as ‘Nones’, equating to 24.3 million people (Bullivant, 2015). With the increase of secularism within British society and a negation of deity in the public and private the spheres the role religion (established church) once played in defining and regulating values. Has been replaced by an ever increasing, socially relevant and confident secularism, which has successfully entered all aspects of contemporary post sacred faith British society. This article’s central focus is on locating the source of ‘values’, in Religious Education and the shape and form of the ethics and morality which emerge from it within a variety of Religious Education resources.

چکیده‌ی مقالات

Abbas Ali Shameli

Having received his seminary education in Qom for more than two decades, Dr Shameli enrolled at McGill University in Canada where he received his PhD in 1999. He is the author of a two-volume book entitled Islamic Model in Moral Education & What-ness of the Prophetic Education As Mirrored in the Holy Quran.  He has taught modules on education and Islamic philosophy at various universities in Iran, UK and Italy. Currently he is an academic member of al-Mustafa International University, Qum, Iran. He is a regular commentator on Press TV and Quran TV and has commented on such topics as Quranic commentary, spirituality and mysticism in Islam, Islamic child training, Islamic family paradigm and youth issues.

Abstract

 

Re-Understanding Lady Fatimah's Educational Tradition: Her Typical Values Education in the Case of Hasanain

Having in mind the pedagogy of hope, in this paper I have endeavoured to discover snaps of Fatimi paradigm in the realm of values education. Qualitative research & content analysis of the holy Qur'an and Islamic narrations stand as my research methodology for the above-mentioned topic. My research focus has targeted the special case of Hasanain in terms of values education. The Islamic value of maternity, psychology of colours in values education, values education in the field of emotional and affective training, hidden curriculum, nutrition, parental justification, appreciating good characters in children, habituating children into discipline & taking turns, fair and value judgements among children, values education through practice, and creating commitment to Tasbih Fatimah are few aspects which are touched upon in this research project. In my further investigations, I hope to explore more dimensions of Fatimi values education. I assume that this paper could stand as an avenue into new horizons of Fatimi values education.

Key Terms: Fatimi values education, values education through hidden curriculum, values education through practice, Tasbih Fatimah 

 

Ahmad Rahnemaei

Sayyed Ahmad Rahnemaei obtained his Ph.D in Philosophy of Education from  McGill University, Faculty of Education, Department of Culture and Values in Education. He has main area of research is in philosophy of education, values education, developmental psychology, and counseling. Currently he is serving as an associate Professor and academic member of Imam Khomeini Educational and Research Institute, Qum, Iran.

He has published a number of books and papers including the following:

·       Self-Realization: A Comparative Study on Educational Philosophies of John Dewey and ‘Allama Tabataba’i (English), 2017.

·       Islamic Philosophy of Education (Persian), 2017.

·       The Principles of Theory-Processing in the Field of Humanities (Persian), 2017.

·       Foundations of Values (Persian), under Publication, 2018.

 

Abstract

Moral Character Development; ‘Allama Tabatabaei’s Perspective

                                                                                                      

This study presents an analytical investigation of the role of moral development and human character in self-realization from the point of view of `Allama Tabataba’i a renowned Muslim philosopher, (from now on ‘Allama). The research toches upon an Islamic perception of self-realization represented by `Allama. The latter is seen as typical of Islamic Shi`i thinking. The intention in this study is to focus on moral development as a significant aspect of the human self, to rediscover and determine the wisdom behind self-realization from `Allama’s perspective.

The term “moral” is an adjective comparable to “ethical, virtuous, righteous, noble” that means “conforming to a standard of what is right and good”. Within the range of terms, “moral” is “the most comprehensive term ... in all of its pertinent senses it implies a relationship to character or conduct viewed as good or bad or as right or wrong.” The sense of human character and its conformity “to the accepted standard” is strongly implied in all features and applications of morality. This standard determines the rightness or goodness of human conduct. With this in the mind, I embark on my studies of morality in order to survey the extent to which one could place emphasis on its instrumentality for self-realization.

From ‘Allama’s perspective, morality is a crucial vehicle if it is not the most refined means of self-realization. In one respect, self-realization has to do with human conduct and implies a relationship to human moral character. In fact, self-realization is a twin process that on the one hand, deals with the theoretical or ideological accept of human life and, on the other, concerns moral practice and practical conduct. Morality may be the most direct and closest avenue to the actualization of the self. It will be pointed out that a concept such as self-actualization can be a subject matter of the moral and ethical domain or applicable therein. This study is to elaborate the essential elements and principles of moral character development in the way that could lead to self-realization. This conceptualization of morality and its relation to self-realization on its part could work as the closest way for moral character development.

Key Words: moral and morality, moral experience, self-realization, moral development, ‘Allama’s perspective

 

Ali Azam

Ali Azam received his MA from the Middlesex University, London. He has lectured extensively on moral philosophy and is currently serving as a lecturer on Islamic moral values at the Islamic College, London. He is a founder and chairperson of the Virtue Ethics Foundation and has produced and chaired a number of debates on moral philosophy at Ahlebait TV, London. Currently, he is working in collaboration with Jubilee Centre of Birmingham University to develop a curriculum on character education for Muslim Schools in the UK. He has authored a novel entitled Change of Will.

ABSTRACT

Metaphysics and Character Education; Towards a New Model Based on Primordial Morality 

In the 21st century the world has been embraced by most as a global community. Although humanism has had a long journey, many people would think that perhaps the 1948 declaration of human rights has been the best contribution that can promote equality, fairness and human dignity, and they would consider liberal democracy to be the best system. The above claims are made regardless of the disparity and economic divide which is continuing to grow in the world. More than two thirds of the world’s population suffers from poverty and illiteracy.  Whether in theocracy, dictatorship, democracy or any other governmental systems, the unprivileged are neither treated with fairness nor dignity.

Retrospectively, Humanism has made a long journey. In this great journey we have had great thinkers like Socrates, Plato and in particular, Aristotle, with his theory of virtue ethics, who have taught us novel ideas about how to enrich humanism. Further modern contributions include Kant, in particular, with his Deontic Ethics. But man have evidently moved on from the ideals provided by such ethical theories: perhaps he conceives of himself as evolved. Many other ethical theories have been produced since the time of those thinkers including utilitarianism and consequentialism. Such moral theories were developed in the wake of intellectual ideas such scientism, enlightenment, romanticism, evolutionism and existentialism. As a result we witnessed the emergence of radical literalist religious interpretations, militant secularist humanism and various forms of rampant relativism. The question is what we should do as decent human beings with regards to the state of the world at present. Can and should we all live together? Is the coexistence of all such extreme polarities possible, and if so, would it be desirable? My aim in this paper is to try to provide some answers to the above questions. I approach these questions from a particular point of view which I call a non relative primordial morality and non relative humanism. This approach heavily relies on Aristotle's virtue ethics. The upshot of the arguments of my dissertation is that to make the present world a better place for all, we need to instil an appreciation of moral virtues in all individuals specifically children. 

 

Ali Latifi

Ali Latifi received his seminary education in Qom in Iran for more than two decades. He received his PhD in philosophy of education from Research Institute of Hawza & University (RIHU), Qom, Iran. He is currently an academic member of Educational Sciences Group, at RIHU. He served as an advisor in Islamic education and religious studies for Djulistan Primary School & Persian-Bosnian College, Bosnia & Herzegovina between 2006 and 2013. He is the author of Philosophical Foundations of Islamic Educational Science in Farsi.

He is also a member of academic board in Group of educational sciences, Research Institute of Hawzah &University (RIHU), Qom, Faculty of education, The Academic Institute for Ethics & Education, Qom, Iran, and Dep. of educational sciences, Imam Khomeini Educational and Research Institute, Qom, Iran.

Abstract

How to Relate Theory to Practice in Moral Education? A Response from Islamic Philosophy

 

The so called problem of "the gap between theory and practice" seems to be as one of the challenging problems for teachers and educators nowadays. However, it is perhaps surprising to know that this problem became challenging only from a special point of departure in the history of modern education and based on a special understanding of the nature of educational theory, i.e. the scientific-theoretical approach to educational theory (which is sometimes called 'the Anglo-American tradition in educational science' as well).

This short presentation comprises of three parts. As an introduction, the first part concentrates on a brief historical overview of the problem and its institutional manifestation: the challenge between universities and teacher training colleges. The second part presents the theoretical formulation of the problem and reviews the answers given to it and their practical implications very briefly. At the end, relying on some remarks and analyses from Islamic philosophers about "practical wisdom", "thinking about the particular" (al-tarawwi) and "moral recognition", a solution for the problem will be proposed and practical insights and guidelines will be discussed in more detail.

 

 

 

Aliya Jafri Azam

Aliya Jafri Azam has graduated from the University of London in the following areas: BSc degree in Psychology from University College London, a MA in Islamic Societies and Cultures from the School of Oriental and African Studies, a PGCE in Science from the Institute of Education. 

Current and past positions have been, Secondary Head of Science in Al Sadiq and Al Zahra High Schools for twenty-five years and part of their educational management committee. Responsibilities also include organising inter-faith projects, community cohesion at the Al Khoei Foundation.  Other work includes being part of the ‘Faith and Football Group’ for the Football Association and being a co-Shia President for the Christian Muslim Forum. Aliya Azam is a Trustee for Al Ayn Social Care Foundation in the UK and a Board member and Trustee of the Religious Education Council of England and Wales. Aliya Azam was honoured with an MBE for voluntary and charitable services to Community Cohesion, particularly through the Al Khoei Foundation in 2015.

ABSTRACT

Spiritual Moral Social and Cultural Education Infused in Day-to-Day Running of the School

This paper will focus primarily on the Spiritual but also the Moral, Social and Cultural (SMSC) elements of development which have become part of the national inspection process for schools. After analysing the concept of spirituality it will focus on and highlight features of one case study, that is of a Shia Muslim school namely Al Sadiq and Al Zahra Schools. Insights will be offered as to the care and attention to spiritual development at Al Sadiq and Al Zahra Schools which promote the teachings of the Prophet and his family the Ahlul Bayt, which is hoped will be of practical use to other secondary schools. A special focus will be looking at the impact of intra and interfaith dialogue of Al Sadiq and Al Zahra Schools and the contribution it has made to SMSC curriculum. Examples and case studies include the successful work which has been undertaken at national and strategic levels by senior teaching staff, and at local and community levels by pupils themselves. This has included the beliefs of Shi’a Islam being placed on the GCSE syllabus for RE in the UK, the individual contributions of senior staff being nationally recognised at the highest levels and work undertaken by pupils on joint projects to foster mutual understanding across other faith schools from Christian and Jewish traditions, as well as between Shi’a and Sunni denominations. This work has used the diverse contexts of sports, arts, community cohesion events, poetry and choir performance to nurture tolerance and commemorate religious events. 

 

Asma Hussain

Asma Hussain has a BA Honours degree in ‘Child and Youth Studies’ from Canterbury Christchurch University of England. She has completed a year of Pre-Hawza and is currently studying in her second year at the Islamic College of London. She also attended a short teachers training course organised by Al-Mustafa university in Iran. 

Asma has been teaching in London for the past 18 years in various secular Primary School settings with pupils aged 3 to 11 years. She is a Head of Department for Science, Religious Education and Personal Social and Health Education in her current school. She is also the Shia representative of SACRE (Standing Advisory Committee of Religious Education) for the London Borough of Newham and Redbridge for four years. 

Asma has helped organise and participated in various schemes with Majlis Ulema Shia Europe and MSEN UK, including conducting workshops for the youth and females of the local community. 

 

Abstract

Modern Developments in Family Values in Western Education Setting

Diverse ethnicities and multiculturalism in British schools is increasing. Promotion of equality and diversity in education has been subject of discussion and controversy since 1988 under section 28 regime. This study looks at how policies have been enforced in schools over past 30 years by the Department of Education (DfE), in view of Security Act 2015 which places a statutory duty on colleges, schools, universities to have clear polices to Promote fundamental British values and was updated in Ofsted inspection. We look at some case studies of partner organisations supporting DfE in developing policies to support equality and diversity in education.

 

Azhar Raza

Azhar Hassan Raza has graduated from the University of the Punjab, Pakistan in the following areas: BA Degree in Islamic Studies, Bachelor degree in Law, MA degree in Education, MA in Islamic Education (Dars e Nizami) from Jamia tul Muntzar) Lahore Pakistan, Fadhil Arabic from Sargodha Board.

Dr Azhar was the Principal of Pak Punjab College of commerce and computer science Chakwal Pakistan. He has also worked as the Principal of Career building boarding school Chakwal, Vice Principal of Munir cadet School Chakwal, Senior Vice Principal of Al Faisal Homoeo Medical College Sargodha Pakistan. Currently he is the Principal of Masjid e Ali Education centre Luton, Vice President and trustee of MSEN (Muslim Schools Education Network), trustee of Abasalih Foundation Uk, Head of short courses and distance education registrar at The Islamic College London.

He has been working as the senior vice President of Imamia students organization Pakistan. He has been involved in organizing teachers training workshops, educational and spiritual trips to Iran for Sunday school teachers and students for many years.

 

ABSTRACT - Critical analysis on Sunday School Approach to Character Education with an Emphasis on Muslim Sunday Schools in the UK.

In this study we will look at the origin of the Christian Sunday school in England before moving to a survey of the current map of Islamic Sunday school. The objective would be to underline the necessity of change in the educational system of current Sunday school and to propose a viable alternative based on the latest developments in character education teaching system.

Reviewing critically the function and performance of the main models in Muslims Sunday schools in the West, the current teaching methods and curriculum approach of the Sunday schools would be highlighted. We would also discuss the new developments in the different teaching methodologies which are playing a pivotal role in bringing the positive change in the character education. The new holistic, integrated and interactive approach adopted by some of the Sunday schools would be analysed in detail.

 

Bilal Rizvi

Syed Bilal Rizvi is an IT graduate from University of Buckinghamshire, UK. He is currently studying MA at University of Birmingham (School leadership and Management). He has extensive experience in IT Security and management, currently working as head of technology and services for a service provider (RTS) in UK. He has been actively volunteering for community projects since 2004. Major works include, general secretary of luton community centre and mosque, member of Luton council of faith, member of luton council of mosques, founding member and project leader of the first Muslim mental health NHS partnership, founding member of a youth organisation, Trustee MSEN (Muslim Schools Education Network), Governor MAEC (sunday school), founder of full-time muslim school project (AbaSaleh Foundation), Founder of first Shia Muslim homeschooling group in UK. Through this work he has organised various educational programmes including lectures, workshops and camps.

 

ABSTRACT

Challenges and opportunities of moral education in Home-schooling model

Homeschooling, a phenomenon that is increasingly widespread in the Western world. This article explores various homeschooling models, trends and factors behind motivation of parents for homeschooling. This study investigates challenges faced by parents, fundamentally operational and social pressures. Survey from both religious and secular homeschooling groups is analysed and compared. The findings from this research conclude on how moral values is the single most common criteria in choosing homeschooling over state school system.

 

 

 

Fariba Alasvand

Fariba Alasvand did her undergraduate and postgraduate studies in Jami’at al-Zahra, Qom, Iran where she also received her seminary education for more than two decades. She is currently a member of editorial board of a number of Iranian academic journals specialising on women studies. She has taught modules on jurisprudence, philosophy of jurisprudence, Qur’anic exegesis, as well as commentary on Nahj al-Balaghah at a number of seminary institutions in Qom.  Alasvand has also conducted workshops on women empowerment and life skills appropriate for women at various universities and research institutions in Iran and Iraq. She has written extensively on the status of women in Islam.

ABSTRACT

Two Important Foundations for Religious Upbringing/Education for Coaching an Active Individual/Agent

Religious education is based on creating the psychological groundwork in the pupils. It appears that a major part of failures* are rooted in the lack of psychological foundation and using unsuitable methods for internalisation of religious values. The important question here is this: On the basis of which educational foundation in his or her life and which character trait can a human being lead a life based on his beliefs? The cultural world in our era is the world of numerous choices in which liberalism has imposed its foundational value, i.e. freedom, on human beings either explicitly and structurally* or implicitly. It can be said that people are not free in their search for freedom because they live their lives while [constantly] faced with the mammoth task of choosing from a plethora of choices.

The presence of a plurality of choices coupled with effective educational and psychological prejudgments based on individualism, perceived inappropriateness of the family intervention, and the lack of belief in such categories as good or bad prevents the transmission of ideas based on religious good* and happiness. Hence, it appears that for any religious and human education, we first need to create the foundation for religious and ethical education for which religious and ethical values will serve as the foundation of its edifice.

For this reason, we will explore two things which appear to be very important:

1.     Avoiding a life based on fun

2.     Focus on coaching/creating a person who has self-control.

 

Hannah Smith

Hannah Smith is the Co-Founder of fledgling think tank Initiative for Muslim Community Development and is also its Director of Research. She holds a 1st class undergraduate MSci degree in Geophysics from Imperial College London, a Master of Science in Geology from University of Michigan-Ann Arbor, a Post Graduate Certificate of Education in Teaching Secondary Science and Physics from the Institute of Education, London, and has also completed 1 year of Arabic and Islamic Studies. Hannah is involved with grass roots and nationwide UK-based activities inspiring movement towards Islamic objectives. She has written dozens of articles covering the relationship between Islamic religion, culture, human rights, education, politics and science and has worked in scientific research, human rights, political campaigning and education. She currently teaches Science at a high school in Birmingham, England.

 

ABSTRACT - Barriers for Moral Development in Value Based Education

Moral decline both within and outside the Muslim community is a concern to both Muslims and non-Muslims living in the UK. Observations of contemporary Muslim lifestyles including observance of Islamic belief, praxis and criminality suggest that the character and morality of many contemporary Muslims does not match the traditional expectations of Muslims and that successive generations of Muslims living in the UK are becoming increasingly less religious. Such moral decline and its negative impacts for society has led Muslims as well as secular policy makers to introduce different forms of formal “character education” and “values-based” educational initiatives in British state-secular and Islamic-faith schools respectively. A horizontally-broad and vertically-deep interdisciplinary literature review offers potential evidence that underlying factors contributing to current and increasing trends of moral and spiritual disease mirror those anecdotally put forward by concerned Muslim social commentators and parents including: pressure from media, advertising and school peers to adopt un-Islamic lifestyles; family breakdown; economic pressures upon families; early childcare; nutrition; leisure and entertainment; political-economy; and dominant cultural values. The effectiveness of school-based character curriculums is questioned in light of the external societal barriers to moral development and even more crucially an attempt is made to explore whether British Muslims are able to fully realise good character and spiritual perfection in light of prevailing lifestyle choices and current socio-cultural-political-economic realities.

 

Isa Jahangir

Isa Jahangir is a graduate of the seminary of Qum, Iran. He also did his academic studies in Sociology (BA and MA) and Culture and Communication (PhD) in Iran.  He has taught various modules regarding Islamic studies and Muslim social thought in many academic institutes and hawza centres. He was the head of MA Islamic Studies in English, as well as a MA online program in Islamic Ethics in two different schools of Al-Mustafa International University, Iran.  Currently he is serving as the Principal of the Islamic College, London as well the President of Muslim Schools Education Network (MSEN) UK. He has been extensively involved in religious lectures, teacher training workshops, educational trips, spiritual camps, interfaith initiatives, and international conferences. He has written and published extensively on Islamic studies, Shi‘a studies, and Muslim social thought.

 

Abstract

Distinguishing Characteristics of an Islamic Model for Values Based Education

 

Attaching importance to ethics and moral education is not unique to Islam and Muslim communities. Experience has shown that human beings, be they committed to divine religion or not, have always needed moral education even in the modern and post-modern periods. Hence, one of the expectations that one has from an educational system is to have a policy and a plan for moral education. This has been an expectation from education throughout human history. Perhaps it can be said that in the era of post-modern scientific and technological advancement the necessity of, and the need for, moral action that would make life meaningful, are increasingly felt more than ever before. On this basis thinkers, policymakers and educationists have continually paid plenty of attention to theorisation in the field of theoretical paradigms and designing executable models in schools and educational institutions.

Considering the universal nature of morality however, the following question may arise:

What would be the necessity of designing religious and Islamic models of character education in addition to other designed models in the secular world, and essentially what would be distinguishing characteristics of Islamic model of education?

This paper attempts to explore the distinguishing characteristics of the Islamic model at different levels by alluding to a comparative approach to epistemological, ontological and anthropological foundations of religious and non-religious models in this field.

The conclusions of this research show that the Islamic model of moral education is a Tawhidi model which is not entirely imbued with secular and relativist trends; it is more comprehensive, takes into account wider vistas and is much more in-depth. Apart from Foundational difference, the paper also will delve into some of methodological and cultural differentiations between the two approaches. 

It goes without saying that I don’t intend to ignore the shared and universal human values when I refer to the distinguishing features of a religious model.

 

Mahmoud Nowzari

Mahmoud Nowzari received his PhD in educational psychology from IKERI in 2010. He is currently the chairman of the Department of Education at Research Institute of Hawza and University (RIHU), Qom, Iran. He has written extensively about religious education in Iran and has been at the helm of research projects commissioned by Iran’s presidential office as well as Supreme Council on Cultural Revolution. His publications include his book entitled Psychology of Religious Development (in Farsi).

 

Abstract

Ideas and Experiences of Managers and Teachers of Islamic Elementary Schools During the Islamisation of Schools

‘The Islamisation of schools’ or ‘islamisation of education’ are titles that point out to new needs that the Islamic societies felt after their encounter with the West. Having witnessed the outcome of the activities of Western educational institutions in Islamic countries and the existing deficiencies in the traditional educational institutions, the Muslim thinkers began to formulate ideas about the reconstruction and establishment of Islamic schools in order to liberate the students from secular orientation and create commitment among them towards Islamic beliefs and culture.

The establishment of Islamic schools in Iran began in 1941 and in the contemporary era now in our era in which the weakness of the state-run schools has led to serious concerns among religious people. The research for this paper was conducted to evaluate and review the ideas and experiences of managers and teachers of schools who have serious concern about religious education.

The main question that this undertaking asks is: How do the managers and teachers think about different parts and factors that form an Islamic school, what type of successful experiences they have had in this field, and how they were able to bring about coordination between themselves and families as an important influencer in this age bracket.

The research plan is a qualitative one, characterized by Paydayeshi and analysis of the research content is jahat-dar and uses descriptive-analytical method. The method of collecting is semi-organised interviews with experts about the questions that have been formulated.

The data of the research will be categorized under 8 titles: aims, principles, methods, the characteristics of the content, course themes, characteristics of the teachers, characteristics the children, methods of establishing connection between home and school in Islamic schools.

If we use a higher-order analysis, the characteristics of an ideal management of an Islamic elementary school can be described as: 

1.     Having a clear idea of an Islamic elementary school. In this model, answers are provided to three questions regarding the Islamic elementary school: What-ness? How-ness? Why-nes?

2.     Having a clear picture of how Islamic education in provided in a family for elementary school pupils.

3.     Mutual commitment of both home and the school for taking part in executing the plans.

4.     Preparing the grounds for bringing about a common understanding between the staff at the school and the families about the plans of the school for religious education

Families and the schools are two main institutions that influence religious education in the elementary period. Without their cooperation the realization of the goals of religious education would be difficult to achieve. Hence, in this research due emphasis has been placed on the cooperation between families and schools. 

 

 

Mohammad Javad Zarean

Mohammad Javad Zarean is a graduate of the Seminary of Qum, I.R. of Iran. Besides MA in psychology, he also did MA in Islamic Studies (McGill University, Canada) and PhD in Culture and and Values in Education (McGill University, Canada). He has written and taught different subjects  regarding Islamic studies, Islamic Education and psychology in various seminaries and academic institutes, Iran. Dr. Zarean is currently the president of Imam Khomeini School, Al-Mustafa International University, Iran. He is also the head of the Association of Islamic Education, Qum Seminary, and the head of the Islamic Education Dep., lmam Khomeini Education and Research Institute (IKERI), Qum. He has authored a number of books and papers on Islamic educational studies.

Abstract

Faith, the Foundation of Values

Are values desirable by themselves or do they become desirable when they are within a specific context? Are such values as telling the truth, being organised, helping others or other individual or social values desirable in themselves or they become desirable when they are connected to the religious environment? This has been a long-standing question in the discussion about the relationship between religion and ethics.

In the Western humanist environment, there is a serious drive to attach an independent identity to values and extricate them from the religious conduit which contains these values. Examples of such attempts at theorisation include discussion of such topics as ‘ethics independent from religion’ in the discussions on moral values, ‘human beings as the main factor determining/defining values’, ‘social acceptance/satisfaction* rather than divine acceptance/satisfaction*. There are even discussions on such topics as ‘religions without religion’ and ‘Christianity without Christ’.

What can be said from an Islamic perspective is that even if one day ethics would not be considered as part of the religion and would have its own identity, and even if moral value would be considered desirable from a worldly standpoint, the observation of moral value would be acceptable to God when it is done within a religious, faith-based context.

 

Mohammad Zakaria

Mohammad Zakaria Has been involved with education for the past 27 years, first as a high school teacher, then as a College and now a University lecturer. His specialist fields are Islamic education and teacher training, Race and Masculinity. 

His specialism in education has led him to lecturer widely on Islam's approach to education and teacher training widely in South America, the Middle East and East Africa. 

Currently, he is a senior lecturer at the Islamic College (London) where he has been for the past 17 years. Delivering Undergraduate, Postgraduate and Doctoral modules focused on Research Methodology, Social and Cultural Studies, Human Rights and Islam, Education and Islamic Teacher training amongst others.

During those 27 years, he also held other academic positions, with the most recent being at Birkbeck University (University of London) where he was the Postgraduate module leader for Research Methodology and Islamic Studies.

 

Currently, he is the Director of the Inspire Project, which is involved in tabligh and dawa in the Caribbean.

He is a graduate of hawza Ilmiyyah and completed his Doctoral Studies in Education, which took as its focus the intersection of Race and Masculinity as a factor impacting on educational success in Secondary education. 

 

ABSTRACT

Locating and Implementing Values in Religious Education: The Place of Ethics & Morality in GCSE Religious Education Resources.

This article addresses Religious education in Britain and the significant changes which It has undergone, which have mirrored the changing religious landscape and nature of British society. Although the change has not been simultaneous it has been significant and meaningful, to the extent that all the major world faiths are represented in the teaching content within University based Religious Education Teacher Training qualification, the five main Examination boards and a broad range of resources for the study and teaching of Religious Education at the GCSE and GCE levels are now readily available. What is of further interest for contemporary British society is that increasing numbers of children of secondary school age (entered for GCSE Religious Education qualifications) per research data (Bullivant, 2015) are growing up in a society whose population increasingly describes themselves as non-religious or lacking a faith in a supreme deity. A figure of 48.6% identifies as having ‘No Religion’ referred to in the research as ‘Nones’, equating to 24.3 million people (Bullivant, 2015). With the increase of secularism within British society and a negation of deity in the public and private the spheres the role religion (established church) once played in defining and regulating values. Has been replaced by an ever increasing, socially relevant and confident secularism, which has successfully entered all aspects of contemporary post sacred faith British society. This article’s central focus is on locating the source of ‘values’, in Religious Education and the shape and form of the ethics and morality which emerge from it within a variety of Religious Education resources.

 

 

Mohsin Abbas

Syed Moshin Abbas trained as a Radio and Television Journalist at Westminster University. He’s worked extensively with broadcasters around the world

including Channel 4, Press TV, i14 News, Sahar TV, Al Ehtejah TV and the BBC. During his long television career, he’s produced documentaries across a diverse range of programme areas including the Arts, Politics and Sports; and also worked as a broadcaster, reporter and television presenter. 

He appears regularly as a socio-political analyst on the BBC, RT and Press TV. Currently he is an independent television presenter at Ahlebait TV, Hadi TV and writes reports and features for both Shafaqna News and Islam Today magazine. He has also written a feature film screenplay entitled Sweetpoison which is being discussed as a possible drama show with various media houses.

He also co founded the IMCD Think Tank and established various not-for-profit vehicles for the delivery of multicultural festivals events and Islamic creative education projects in Britain.

 

ABSTRACT

The use of 21st century media tools to develop excellence in cultural creative educational content and resources for the promotion of moral education.

The Prophetic dream would undoubtedly have included the establishment of a modern media rooted in Islamic morality and ethics - one which promoted love, kindness, honesty, chivalry, nobility, generosity etc. Indeed an ethical spiritually based media would arguably be naturally hard-wired to negate the vices that have consistently hampered humanity's holistic moral evolution.

This paper will explore how Islamic virtue ethics can better inform the global media about its responsibility to provide a more morally sound content output.

The moral education of mankind can now be done through online multimedia portals, video tutorials, YouTube uploads, Facebook live streams, Twitter tweets, Instagram pictures, graphic novels, e-flyers – the possibilities seem endless. But how well have Muslims harnessed these opportunities? Is sufficient investment going into the Muslim intellectual and creative capital in the West to produce the excellence in Islamic narrative content required by the emerging generations – Muslim or non-Muslim? This presentation will also explore some successes and failures of moral media education in Britain.

The Western media is no longer neatly contained in places like Fleet Street in London. We are all potential media outfits now – anyone with literacy skills and a computer has an ability to publish their thoughts to the world – even more imperative then that ethical media practice should be taught in schools and madrasa’s perhaps? The debate about media ethics is about questions of right and wrong, good and evil, so if we're talking about media ethics, we need to look not only to the behaviour we expect of others, but also to what we expect of ourselves - parenting and the moral media education at home are therefore arguably equally as important to consider as kids are in their rooms being ethically educated or miseducated on their mobile phones.

Lies, seduction, persuasion, flattery, and hypocrisy have always attended public life; alternative facts, propaganda and fake news have been part of the feedstock of humanity for centuries but in todays age an unprecedented  information explosion has been unleashed. As with all human intellectual creative evolution the ethical or moral use of the information on offer will dictate whether this manifestation of our 'progress' will be a 'trick or treat'.

This paper will also explore whether the moral relativism of the West puts it at a fundamental disadvantage in confronting the plethora of ethical challenges presented by modern technology, as compared to the incisive clarity potentially offered by Prophetic morality. The bigger question though is perhaps whether Muslims and their institutions are ready to contribute to shaping humanity's moral future across the media, and if they are already doing it- how so?

So what is the truth of morality in the Western media and is ethical education even an objective for it? Everything is connected and the levers of power, including the biggest corporate media groups such as Rupert Murdochs Newscorp, Disney and even the BBC are arguably overtly or subtley controlled by a minority that can be termed the ‘Structural Elite’. It is not a conspiracy (although there are many conspiracies within the political economy and the media) but the evolution of a confluence of interests coalescing into a sophisticated hierarchical management which uses the mainstream western media in particular to educate, shape opinion, promote policy and often also to drive immoral cultural narratives.

We shall also analyse how the so-called Dark Net with its lack of moral regulation is eroding healthy social institutions such as the family and community with a deluge of pornography, violence, and paedophilia. The Dark Net phenomena we argue demonstrates a new level of hedonism which threatens to consume humanity on a global level. 

Rapid advances in media-related use of artificial intelligence are also presenting huge challenges to society with moral debates and legislation often failing to keep pace with the corporations driving and funding them - profit of course being far more important than ethics for their investors. How can Islamic virtue ethics contribute to managing the AI media which is already seeing robots writing and producing news? A Muslim lead on the moral education of 21st century humanity is more vital than ever before – are we ready to deliver it? 

 

Nazira Moosa

Nazira Moosa is a graduate in Psychology, Sociology & Economics. She currently works as a senior Occupational Therapist in London, providing assessment & rehabilitation services to the disabled.

She has also studied part-time the BA Islamic Modules, at Islamic College and is currently doing her 4th year of the Traditional Hawza programme, in London at Islamic college. Nazira is the administrator of the PreHawza Saturday course since 2015 and is the Cultural Events Coordinator in the Hawza section, at Islamic College.

She has Volunteered Supporting Local Harrow Shia Muslim Scouts group in London. Also has Volunteered on Al-Asr Educational and Cultural Trips to Iran with Youth, from UK, America and Canada. Nazira teaches Aqaid to high school students, at the Sunday school MAEC, in Luton, UK, since 2011.

She has been a volunteer member of the Muslim Schools Education Network (Msen) since 2014 and has collaborated with scholars whilst working on various educational projects to input in developing the Islamic Curriculum for children and to provide support to teachers in using creative indirect pedagogy while teaching Islamic studies to children.

 

Abstract

Ethics Based Pedagogy – Theoretical Framework and Key Principles Behind its Integration into Mainstream Education with an Overview of the Models Developed by the Jubilee Centre for Character Education - University of Birmingham and University of Leeds Department of Education

Character Education is a concept that is as old as the child pedagogy itself and as such has been emphasized on by all religious and humanists’ traditions. These specifically outline a very detailed set of ethical virtues coupled with the structural framework of perpetual self-discipline which serve as a guiding principle on the path of bringing up a human being. 

The contemporary take on the character education deals with a question whether the ethical qualities such as for example courage, patience and self-discipline are a result of innate disposition or if they can be cultivated, and taught as a part of lifelong learning process that aims to improve the overall quality of the society which choses to live by a set of defined ethical standards. Some may argue that in a today’s contemporary society of the west with its secular, liberal, materialistic outlook and the near collapse of family and religious structure the need for the ethical pedagogy is more important than ever. Whatever the case might be  the UK education system has attempted to provide through the school curriculum a set of moral guidance and character building tools and packages to be delivered through the compulsory course of study. One of the modules of this specifically designed course is concerned with the citizenship and defining the role and a position of the youth in its interactions with the wider society. Given the contemporary challenges of security, globalization, social justice etc. developing young citizens characters through a set of defined and commonly accepted human core values is considered as one of the educational priorities. The primary focus of this paper will be the analysis of the programs and efforts which are most extensively researched, tested and which are directed toward helping children develop positive character traits in order to fulfil their maximum character development potential.  The models we propose to  evaluate are relatively  recent developments coming from a  multidisciplinary research centre for character and ethics in education – The Jubilee Centre based at the university of Birmingham, the University of Leeds Department of Education which is developing a pilot project based on a  follow up from the previous work on delivering character education in schools through a dedicated literary curriculum of Jubilee Centre and more commercialized programmes of The Value Based Education and Human Values Foundation.  Given that these programmes have run in educational settings for a number of years now we would like to evaluate how successful were they in engaging and influencing the society and what impact if any they had. The models appear to have had a significant academic output in terms of publications and research they have generated and it would be interesting to assess what tangible effect has that produced. The common core of the programmes is based on universally shared human values given the research backed conclusion that for a multiculturally diverse secular society where religiosity is of secondary importance these can be considered as most crucial predictors of a successful ethical pedagogical interventions. We will therefore assess the basis on which these are selected, for various models and what are the similarities and differences of the implementation process in the context of their underlaying philosophy be it an Aristotelian pedagogical ethics of Jubilee model or Christian Cardinal Virtues of Leeds University. 

The programmes use distinct sets of primary application tools consisting of specifically developed teacher resources, guided assessments and training material as well as academic subjects enriched curriculum that reinforces learning of virtue ethics and attempts to overcome the fragmentation that is quite often encountered in the multiple fields of knowledge. The necessity for a continuous teacher development and training has been recognized and accommodated for through the development of the online based distance learning master programmes and teacher inset training days carried out in school settings.  Finally, the paper will assess how successful was each of the programmes in bridging the gap between academe and the school community by evaluating its performance in various Independent/Mainstream/Faith schools that serve as Beacon educational examples. We will discuss how various schools approached delivery of character education with a particular emphasis on the similarities and differences in the approach between them. We will conclude the paper by having a brief overview of similar interventions internationally and look at the specific examples of models and programmes developed by various Centres for ethics research across the world.

 

Nermina Lamadema

Nermina Lamadema is a Research Associate at the BHF Centre for Research Excellence at the King’s College London, Faculty of Life Sciences and Medicine. For the past 10 years Nermina’s research interests mainly focused on the study of epigenetic mechanisms implicated in cell cycle control and gene regulation in cancer. Her research is supported by grant awarding bodies and has been awarded for her work in science. She has published in peer review journals and teaches PhD and MSc level students. She started her scientific training working as a Scientist progressing through to senior Scientist role at the GlaxoSmithKline Centre of Research Excellence R&D where she was supported to do her MSc in Immunology and encouraged to develop projects to aid company’s immunogenicity global testing strategy. Since the beginning of her scientific training up to now she has remained in STEM Ambassador role, which is an initiative to encourage young students to further their study in Science, Technology, Mathematics and Engineering. For the past two years she has also assisted MSEN in administrative capacity to support research and education initiatives.

Abstract

Practical Applications of Academic Abstract Concepts in Character Education and Comparative Analysis of the Worked Samples Designed for a Whole Spectrum Curriculum to Cover Primary to Highs School Range

 The models of Character Education that are available to us provide clearly defined, coherent educational plans to assist teachers concerned with the developments of ethics of their students. Researchers in this field have studied whether and at what age is a child cognitively mature to be able to grasp ethical concepts that are delivered to them and have come up with an age specific tailored programme of delivery which we hope to present in this paper. 

That character can be caught and taught is an important paradigm of these models which is translated into practice through a specifically set out operational objectives in the format of pedagogical plans and carefully thought out lesson plans. As already mentioned briefly in the Talk 1 we will in more detail evaluate the keystones of the models we researched in most details namely The Jubilee Centre based at the university of Birmingham, the University of Leeds Department of Education and more commercialized programmes of The Value Based Education and Human Values Foundation. 

The stated goals of the Jubilee Centre are promoting, building and strengthening character virtues in the contexts of the family, school, community, university, professions, voluntary organizations and the wider workplace. According to the Centre research the character is constituted by the virtues, such as courage, justice, honesty, compassion, self-discipline, gratitude, generosity and humility and these are critical to individual excellence. They contribute to societal flourishing, can be exercised within all human context and are educable. From theory this is put into practice through a specifically designed primary and secondary study programmes, and we will for the purpose of this paper assess them in more detail. This will cover how different sets of the virtues are delivered throughout the year and across different age ranges, what are the guided activities, and who are the role models used to emulate the behaviour if applicable.  The paper will also assess the curriculum enrichment initiatives across a selection of academic subjects as well as supplementary and intervention programmes which are delivered to further reaffirm and develop the understanding of the character virtue ethics and to target young people that might have missed out on the ethic education in the past. 

This paper will attempt to make a comparative analysis between the Knightly Virtues literacy package developed by the Jubilee and another similar literacy pilot project developed by Leeds University -Narnian Values. This programme has been designed with Christian Cardinal Virtues as its backbone and as such is more suited for the Faith Schools set up. Finally, the paper will look at commercial packages of Value based Education (VbE) and Human Foundation for Values (HVF) and the teacher resource material associated with it. 

The VbE programme emphasises on the development of universal narrative of ethics vocabulary. This is achieved through seven core components which consist of modelling of positive values by adults, the Inner Curriculum of thoughts, feelings and emotions, reflective practices with links to interpersonal neurobiology, the creation of a VbE atmosphere, both physical and emotional, the development of a VbE curriculum and its links to the wider curriculum, the development of quality leadership and the comprehensive development of an ethical vocabulary.

 Finally, we will evaluate teaching resources of HVF which is another non-denominational supplier of transformational values-themed education developed for the purpose of encouraging, promoting and developing human values in young people. The HVF have developed their SPIES program to help students enrich and nurture their life essential skills through Spiritual, Physical, Intellectual, Emotional and Social components.  

The emphasis throughout the paper will be made on several key aspects: 

1.     How is the programme translated from theory to practice?

2.     What are the specific pedagogical tools that are available for each of the programmes?

3.     Is there evidence that they work or that schools find them useful?

4.     What are the similarities in the design of the programme specific tools

What are the differences between the tools and do they add to the strength or the weakness of the programme (based of course on our limited knowledge and experience of these models) 

 

Safina Saadat

Safina Saadat is a graduate of the University of Manchester with a degree in chemistry and a diploma in advice and guidance. She has taught in both secondary schools and college and has over 15 years’ experience of working in a range of different educational institutes from schools to special needs units and further education colleges guiding and supporting young people aged 14-19 with Educational and career progression and removing barriers to education and achievement, facilitated through one to one guidance counselling and workshops.  She has also worked in a local government institute to deliver and implement their statutory duty and targets to reduce the number of students not in employment education and training through targeted work with vulnerable and at risk young people. She is currently working in a state secondary school as a careers and higher education coordinator.  She is also a 4th year student at the Hawza Ilmiyya London studying traditional Islamic studies and a member of the MSENs core team as well as a Sunday school teacher at her local madressah. 

Abstract

The Modern Approach to Tolerance and Radicalisation in Moral Education: Case Study of Prevent

The Prevent policy was introduced in the UK in 2003 as one of the four principle strands of an overall post 9/11 counter-terrorism approach (CONTEST), designed to reduce and prevent the radicalisation of individuals to terrorism by referring those at risk to a program of ‘rehabilitation’ known as Channel. In 2015, the Prevent policy became a legal duty for public sector institutions to refer those deemed to be suspect, and as such, its reach has extended much deeper into society. Since its inception, it has come under fierce opposition, with critics arguing that it will not actually prevent extremism but its clear focus on Muslims risks labelling them as a “suspect” community. This has sent a strong signal to wider society about the nature of Muslims in Britain and is influential in shaping people’s assumptions about Muslims and Islam– forming the basis of Islamophobia. The Prevent policy has been counterproductive and particularly damaging to education in its categorical error of assuming that there is a conveyer-belt process that leads from “moderate” religiosity to murderous radicalisation. And herein lies the second problem: how are we to define that extremism?  In 2014, the Department for Education introduced a regulation in schools which required them to “actively promote fundamental British values (FBV) of democracy, the rule of law, individual liberty and tolerance of those with different faiths and beliefs”. Despite most Muslim teachers insisting that they saw no conflict between Islamic values and FBV, this article argues how FBV are implicitly defined in opposition to Islam promoting an Us-and-Them mentality.  Attempts are made to examine the impact of the Prevent policy upon British Muslim communities including education and educationalists and ultimately the sense of personal and national identities as British Muslims.

افتتاحیه‌ی همایش

بعد از قرائت قرآن کریم توسط قاری‌ نوجوان دبیر علمی همایش حجت الاسلام و المسلمین دکتر محمد جواد زارعان ضمن خوش آمدگویی به میهمانان، به معرفی موسسه آموزش عالی امام خمینی ره و همایش تعلمی و تربیت مبتنی بر ارزش‌ها پرداختند.

سخنران دوم جلسه، حجت الاسلام و المسلمین دکتر عیسی جهانگیر ریاست کالج لندن سخنان خود را درباره‌ی همایش ارائه نمودند. ایشان ضمن معرفی هدف همایش توضیح اجمالی درباره‌ی چکیده‌ی مقالات و سخنرانی‌هایی که قرار است در همایش ارائه شود پرداختند.

 

جدول زمانی همایش (Conference Schedule)

Saturday 12 May

Introductory address (15:00-16:00)
Mohammed Javad Zarean, Imam Khomeini International University, Qum, Iran Isa Jahangir, The Islamic College, London, UK
Pannel 1 Chair: Abbas Ali Shameli, Al-Mustafa International University, Qum, Iran
Mohammad Zakaria, The Islamic College, London, Uk	Locating and Implementing Values in Religious Education: The Place of Ethics & Morality in GCSE Religious Education Resources.
Ahmad Rahnemaei, Imam Khomeini Educational and Research Institute, Qum, Iran.	Moral Character Development; ‘Allama Tabatabaei’s Perspective
Fariba Alasvand, Jami’at al-Zahra, Qom, Iran	Two Important Foundations for Religious Upbringing/Education for Coaching an Active Individual/Agent
Panel 2 Chair: Safina Saadat, MSEN, London, UK
Ali Azam, The Islamic College, London, UK Hannah Smith, MSEN, London, UK Ali Latifi, Research Institute of Hawza & University (RIHU), Qom, Iran
Sunday 13 May
Panel 3 Chair: Isa Jahangir, The Islamic College, London, UK
Abbas Ali Shameli, Al-Mustafa International University, Qum, Iran
Mohammed Javad Zarean, Imam Khomeini International University, Qum, Iran
Mohsin Abbas, Westminster University, London, UK
Panel 4 Chair: Hannah Smith, MSEN, London, UK
Nermina Lamadema, King’s College, London, UK
Nazir Moosa, MSEN, London, UK
Isa Jahangir, The Islamic College, London, UK
Monday 14 May
Panel 5 Chair: Mohsin Abbas Westminster University, London, UK
Mahmoud Nowzari, Research Institute of Hawza & University (RIHU), Qom, Iran
Azhar Raza, MSEN, London, UK Bilal Rizvi, MSEN, London, UK Panel 5 Chair: Mohammad Zakaria The Islamic College, London, Uk   Safina Saadat, MSEN, London, UK Aliya Azam, The Islamic College, London, Uk Ali Latifi, Research Institute of Hawza & University (RIHU), Qom, Iran
Panel 7 Chair: Mohammed Javad Zarean Imam Khomeini International University, Qum, Iran   Mahdi Navid, Ministry of Education, Tehran, Iran. Asma Hussein, MSEN, London, UK