The Khalifa Curriculum: Ethical Paradigms for the Renewal of Islamic Education

Peat, Derrick

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The Khalifa Curriculum: Ethical Paradigms for the Renewal of Islamic Education

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MLA citation style (9th ed.)

Peat, Derrick. The Khalifa Curriculum: Ethical Paradigms for the Renewal of Islamic Education. ctschicago.ir.atla.com/concern/etds/9c00c157-a467-4476-aa20-015257736050?q=2024.

APA citation style (7th ed.)

P. Derrick. The Khalifa Curriculum: Ethical Paradigms for the Renewal of Islamic Education. https://ctschicago.ir.atla.com/concern/etds/9c00c157-a467-4476-aa20-015257736050?q=2024

Chicago citation style (CMOS 17, author-date)

Peat, Derrick. The Khalifa Curriculum: Ethical Paradigms for the Renewal of Islamic Education. https://ctschicago.ir.atla.com/concern/etds/9c00c157-a467-4476-aa20-015257736050?q=2024.

Note: These citations are programmatically generated and may be incomplete.

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Peat, Derrick

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Abstract

What makes Islamic education “Islamic” in the modern context where secularism shapes identity formation? The scholars S.N. al-Attas, Wael Hallaq and Umar Farouq Abd-Allah have answered this question by stating that the principal essence of Islam is its ethico-moral system, which informs humanity of its identity as God’s moral subjects by instilling within them the prophetic ethic. Yet Islam’s identity formation, which is meant to protect the human fitra, i.e. the primordial human state, and is a foundation of its educational paradigm and ethical philosophy, is interrupted by the rise of the modern nation state through its refashioning of the human self and its use of secularism as a medium to make citizenship the primary principle of identity.1 This article contends that due to the traumatic social and psychological effects of the modern nation state and colonialism upon the Muslim collective consciousness and religious identity, restoration of Islamic education must take place through holistic means. Achieving the ethical aims of Islamic education must come through reclaiming the Islamic identity, rerooting its pedagogy in the Qur’anic worldview, reviving traditional spiritual orthopraxy and utilizing relevant psychological research to integrate contemporary psychological models aimed at identity development and healing. Restructuring Islamic curriculums ought to be a holistic enterprise that seeks to reformulate an “alchemy of happiness”2 that heals, edifies and informs the Muslim psyche - imbuing it with the traditional Islamic identity in a way that is therapeutic, relevant and reinvigorating.

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