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Presented at Youth Educational and Leadership Camp for the Future Leaders in the Muslim Community & Teaching Workshop for Teachers Based on Islamization and Integration of Knowledge held on 31 January - 1 February 2026 in Satun, Thailand. By Professor Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard), DrPH (Harvard)
Objective:
Facilitators:► The Islamic Tarbiyat (تربية) program is designed for elementary and secondary school students aged 5 to 15 years who have had limited opportunities to learn about Islam as a religion, lifestyle, and cultural framework.
► This program straightforwardly presents fundamental concepts, establishing a robust foundation for further educational growth and development in adulthood.
► It is intended to strengthen character, enabling students to navigate life's challenges effectively. The curriculum encompasses both theoretical knowledge and practical skill modules.
Media:► The program does not necessitate the involvement of specialized educators. Its curriculum comprises the essential religious knowledge that every adult Muslim is required to possess (المعلوم من الدين بالضرورة).
► The learning process is primarily self-directed and driven by the participants, supplemented by the assistance of trained volunteer facilitators, who may include parents, schoolteachers, or university students during their vacation periods.
Scheduling:► The program is offered in various formats, including in-person, online, or a combination of both.
► It is conducted outside of regular school hours, on weekdays, weekends, or during vacation periods.
► The program is accessible through complimentary applications available online or on USB drives for use on electronic devices such as desktops, laptops, iPads, or mobile phones.
► For learners who do not have access to personal devices, participation is facilitated at designated centers equipped with computers, screens, and speakers.
► In instances where it is necessary, a paper version of the program is also available.
Sources:► A schedule is developed with meticulous time management to encompass the various modules of the program.
► The themes and pacing of this schedule are designed to be flexible, taking into account the age and prior knowledge of the learners.
► There is no fixed sequence prescribed for the modules, nor is there a specific timeline mandated for the completion of the program.
Module 1: Basic Qur’an Literacy► The basis of the program is the Qur’an and Hadith.
► The Qur’an is presented in a video format that features highlighted words and letters as they are recited.
► The hadiths included are sourced from Nawawi's collection of forty hadiths.
► The selection of verses and hadiths is undertaken to convey essential religious knowledge (المعلوم من الدين بالضرورة) while ensuring ease of comprehension without necessitating detailed interpretation.
► The theoretical modules encompassing the Qur’an, hadith, and fundamental concepts are delivered through classroom-based or virtual sessions.
► In contrast, the practical modules, which focus on the physical acts of worship (العبادات), routines of individual and community life (العادات), and personal and social skills (المهارات), are demonstrated either by the facilitator or through video presentations.
Module 2: Qur’an Study 1► The learners acquire the skills necessary to recognize and articulate Arabic characters, including consonants, vowels, and diacritical marks.
► Subsequently, they familiarize themselves with the various forms of consonants as they appear at the beginning, middle, and end of words.
► Participants also learn to correctly pronounce the consonants in conjunction with different vowels and diacritical marks.
► They practice reading text using the short surahs of Juz Amma. Emphasis should be on the major diacritical marks only.
Module 2: Qur’an Study 2► The study of the Quran is limited to the initial two chapters, namely Surat al-Fatiha and Surat al-Baqarah, which collectively encapsulate the essence of the entire Quran.
► The selected verses are of a manageable length, featuring easily identifiable themes and straightforward translations that do not necessitate intricate interpretation (تفسير).
► Learners engage in the accurate recitation of verses in Arabic while concurrently studying their meanings through recognized translations in English or their native language.
► The facilitator provides guidance in discussions that enable learners to extract moral and practical lessons from the verses, facilitating their application in both individual lives and community contexts.
► Participants are encouraged to memorize select verses to incorporate them into their salat practices.
Module 3: Hadith Study 1► The accompanying table outlines the recommended verses and their corresponding themes.
Module 3: Hadith Study 2:► The study of moral ethics and Islamic culture is conducted through the examination of Al-Nawawi’s Forty Hadith.
► These hadith serve as a foundational aspect of Islamic teachings. Participants engage with each hadith, first in its original Arabic and subsequently in translated form.
► The facilitator guides discussions aimed at identifying pertinent moral and ethical themes derived from the texts, as well as exploring their practical applications in everyday life.
► The accompanying table outlines the Hadith حديث)) text and their corresponding themes.
► The accompanying table outlines the Hadith حديث)) text and their corresponding themes.
Module 3: Hadith Study 2: Con’t. - 2
► The accompanying table outlines the Hadith حديث)) text and their corresponding themes.
Module 4: ‘Aqiidat
Module 5: The 3 fundamentals of the deen (أصول الدين)► In this module, the facilitator provides a comprehensive overview of fundamental concepts of ‘aqiidat (Islamic creed) that learners have previously encountered in their study of the Quran and related hadith.
► The facilitator will delve into key elements of ‘aqiidat, such as the oneness of Allah, the prophethood, and the afterlife, ensuring that learners build a coherent understanding of these essential beliefs.
► This session aims to reinforce the connections between the teachings found in the Quran, the sayings of the Prophet Muhammad (peace be upon him), and their implications for daily life and spiritual practice, encouraging participants to reflect on the significance of these concepts in their personal faith journeys.
Module 6: Taharat & Salat - 1► Islam is founded upon three essential principles: Islam (الإسلام), iman (الإيمان), and Ihsan (الإحسان).
► The practice of Islam is encapsulated within five pillars: 1. the declaration of the two testaments (الشهادتين), affirming the Oneness of Allah and the prophethood of Muhammad, 2. the establishment of prayers (إقامة الصلاة), 3. the obligation of almsgiving (إيتاء الزكاة), 4. the observance of fasting during the month of Ramadan (صوم رمضان), and 5. the pilgrimage to the Kaaba (حج البيت).
► Iman comprises six components: (1) belief in Allah (الإيمان بالله), (2) belief in angels (الإيمان بالملايكة), (3) belief in messengers (الإيمان بالرسل), (4) belief in divine scriptures (الإيمان بالكتب), (5) belief in the Last Day (الإيمان باليوم الآخر), and (6) belief in predestination (الإيمان بالقدر).
► Ihsan is defined as the pursuit of excellence in all actions. It is essential that belief is unwavering and devoid of doubt.
Module 6: Taharat & Salat - 2► Facilitators demonstrate ablution with water (الوضوء) and ritual bath ( الغسل ). [1] In the absence of water, the practitioners demonstrate the method of dry ablutionالتيمم) )[2] as an alternative to wudu and ghusl.
► They engage the learners in practice sessions while providing constructive feedback.
► Additionally, they illustrate the procedures for performing wudu and tayammum specifically for individuals who are unwell[3] (for example, with open wounds, bandages, skin diseases, amputations, etc).
► Facilitators initiate the instruction by demonstrating the adhan (call to prayer) and the iqamah (الاذان و الاقامة)[4], requesting participants to repeat the phrases until they achieve proficiency.
Module 6: Taharat & Salat - 3► They proceed to demonstrate the performance of each of the five obligatory prayers, starting with the Takbir (تكبير) (opening declaration) and concluding with the Tasleem (تسليم) (salutation). This demonstration includes the after-prayer remembrances (اذكار), which consist of the declaration of faith (لا اله الا الله), praise of Allah (الحمد لله), glorification of Allah (سبحان الله), and seeking forgiveness (استغفر الله).
► Participants are then invited to practice these components while receiving corrections, as necessary. Furthermore, the facilitators demonstrate the roles of the prayer leader (امام) and the follower (مآموم) within congregational prayer.
Module 7: Saum► Additional explanations and demonstrations are provided regarding the prayers for the sick (صلاة المريض), [5] prayers for the traveler (صلاة المسافر), [6] and prayers performed in times of fear (صلاة الخوف).[7]
► Through this comprehensive approach, the facilitators ensure that participants gain a thorough understanding of the practices and regulations associated with the salat.
Module 8: Activities of Normal Living► Facilitators provide comprehensive explanations regarding the types of fasting (صوم), specifically, the obligatory fasting during Ramadan (صوم رمضان) [8] and the non-obligatory fasting (صوم النافلة).
► They detail the regulations and etiquette associated with fasting, encompassing the pre-dawn meal (سحور) to the breaking of the fast (افطار).
► The participants gain a clear understanding of what is permissible and what is prohibited during the daylight hours of fasting. Additionally, the facilitators elucidate the exemptions from fasting for individuals who are ill or traveling[9].
Module 9: The Family - 1► Facilitators provide instruction on the proper execution of various activities of daily living, which includes: the process of going to sleep and waking up, handwashing, oral hygiene, toilet hygiene, and menstrual hygiene.
► Additionally, they emphasize the importance of modest clothing and grooming that is appropriate for one’s gender and age.
► Moreover, the facilitators teach the etiquette associated with eating and drinking, highlighting prohibited foods[10], and drinks[11], use the right hand, and the importance of moderation to prevent excess and waste.
► They also cover the proper etiquette for sitting[12], walking with humility[13],[14],[15], sneezing and its appropriate response, yawning, as well as the protocols for entering and exiting a vehicle[16].
► Finally, they address the etiquette surrounding going out of the house and returning home, along with an understanding of road etiquette and the respective rights associated with it.
Module 9: The Family - 2► Home: The home serves as a sanctuary for its inhabitants, providing a space of comfort and security (سكن). [17] It is essential to safeguard the privacy[18] of both the residence and its occupants[19]. Furthermore, the home facilitates gatherings and interactions among family members and relatives, fostering connections and reinforcing familial bonds[20].
► Family: The family is regarded as the fundamental social unit composed of spouses and their offspring[21]. The success of the family is contingent upon the selection of righteous partners[22] and the safeguarding of family members from moral deviations that could lead to hell[23]. It is the aspiration that all family members will attain a state of harmony and ultimately access paradise collectively[24].
Module 9: The Family - 3► Spouses: Men and women originate from a common source[25] and are mutual allies[26]. It is imperative that women are treated with respect and are not subjected to mistreatment.[27] Both spouses must be aware of their respective rights and obligations. Men bear the responsibility of family leadership (القوامة), [28] while women are entitled to financial rights (الانفقة), [29],[30] and are responsible for child-rearing, including breastfeeding[31]. The foundation of a harmonious marriage and home is built upon love and kindness (المودة والرحمة) [32]shared between spouses.
► Children: It is imperative for children to express gratitude toward their parents[33], engage in benevolent actions for them while adhering to their religious principles,[34],[35] and treat them with kindness and respect. Additionally, children should assist their parents during the challenges of old age, refrain from causing them distress,[36],[37] communicate with them in a considerate manner, and seek forgiveness from Allah on their behalf.[38]
Module 10: The Community-1: Mosque► Parents: Children are considered a source of comfort and joy for their parents, often referred to as the “comfort of the eyes” (قرة عين) [39], and are regarded as valuable assets in the experience of earthly life[40]. Parents aspire to raise righteous children and frequently engage in prayer for their well-being[41],[42],[43],[44],[45]. Furthermore, they encourage their children to fulfill their religious obligations,[46] particularly the establishment of daily prayers (salat)[47],[48].
► Relatives: The obligations to uphold the rights of relatives must be met[49],[50], which includes financial support[51],[52],[53] and the preservation of cohesive kinship ties ( صلة الرحم ). [54]
Module 10: The Community-2: Brotherhood and Unity► Responsibilities within the community begin with the masjid, recognized as Allah's house of worship and a focal point of communal life.
► Individuals engage with the masjid, developing an understanding of its protocols, which include proper conduct when entering, sitting, and exiting, as well as the practices of seclusion (اعتكاف), maintaining cleanliness, and donning appropriate attire.[55]
Module 10: The Community-3: Personal Conduct / Character► Believers are united in brotherhood[56], which is regarded as a divine blessing granted by Allah. This brotherhood is sustained through the adherence to Allah’s principles of unity,[57] engaging in good deeds (التعاون في البر), [58] practicing mutual assistance (التكافل), promoting collective consultation ( الشوري ), [59] and embodying altruism ( الايثار ). [60]
► Essential elements of this bond include the suppression of anger (كظم الغيظ) [61] and the act of forgiveness (الغفران ). [62]
► Conversely, the integrity of brotherhood may be compromised by negative traits such as envy (حسد ), [63] distrustful thoughts about others (سوء الظن) and behaviors such as backbiting ( الغيبة ) [64] and secretive conversations ( النجوي ), [65] as well as mockery ( السخرية ). [66]
► Key responsibilities inherent in this brotherly bond consist of charitable giving (صدقة), preferably conducted discreetly[67] as well as demonstrating respect for neighbors (اكرام الجار) [68] and guests (اكرام الضيف). [69]
► Additionally, there is a strong emphasis on the care and support of orphans (كفالة اليتيم), [70] while also attending to the needs of the poor (الفقير) and the destitute ( المسكين ). [71],[72]
Module 10: The Community-4: Social Intercourse► Learners strive to emulate the exemplary character of the Prophet Muhammad (PBUH).[73]
► Their conduct is distinguished by the sincerity of intention (اخلاص النية), [74] elevated moral standards (حسن الخلق) [75] modesty ( الحياء ), [76] adherence to the right path ( الاستقامة ), [77],[78],[79] compliance with regulations governing the permissible while abstaining from the prohibited (الحلال والحرام), [80] and the consumption of wholesome provisions (اكل الطيب). [81]
► Moreover, they renounce materialism ( الزهد ), [82] engage in introspection and moral consultation (استفتاء القلب), and exhibit excellence in their work performance (اتقان العمل).
Module 11: Personal Skills► Learners strive to emulate the exemplary character of the Prophet Muhammad (PBUH).[73]
► Their conduct is distinguished by the sincerity of intention (اخلاص النية), [74] elevated moral standards (حسن الخلق) [75] modesty ( الحياء ), [76] adherence to the right path ( الاستقامة ), [77],[78],[79] compliance with regulations governing the permissible while abstaining from the prohibited (الحلال والحرام), [80] and the consumption of wholesome provisions (اكل الطيب). [81]
► Moreover, they renounce materialism ( الزهد ), [82] engage in introspection and moral consultation (استفتاء القلب), and exhibit excellence in their work performance (اتقان العمل).
Module 12: Sports & Physical Fitness, Culture and Entertainment► Facilitators will employ a variety of instructional methods, including lectures, videos, demonstrations, and personal experiences, to effectively impart essential life skills.
► The curriculum will encompass the following areas: Communication (both one-on-one and group settings, as well as public speaking), Leadership, Time Management, Personal Financial Management, and Community Engagement (which includes activities such as cleaning mosques, schools, and public areas).
Module 13: Siirat, History, and Civilization► The objective of the sports and physical program is to ensure that each learner engages in at least one physical activity to promote physical fitness, foster discipline, and cultivate a sense of camaraderie.
► Active participation is encouraged over passive observation.
► The program coordinators organize regular entertainment and recreational activities, which include, but are not limited to, film screenings, theatrical performances, musical recitals, poetry readings, international cultural exhibitions, culinary festivals, picnics, and outings.
References:► The rise of Islam: The facilitators engage in a discussion regarding the significant historical events during the prophetic era (العهد النبوي) commencing from the moment of revelation and concluding with the passing of the Prophet Muhammad (PBUH).[94]
► They examine the era of the rightly guided caliphs (عهد الخلافة الراشدة), specifically focusing on the leadership of Abu Bakr, Umar, Uthman,[95] and Ali.[96]
► Additionally, they provide an overview of the achievements and challenges faced during the dynastic periods of the Umayyad,[97] Abassid,[98] and Ottoman[99] caliphates, culminating in the formal abolition of the caliphate in 1926.
► Muslim civilizations: Facilitators engage in a discussion regarding the accomplishments of Muslim civilizations in Southeast Asia with emphasis on the archipelago.
- Maida 5:6
- Nisa 4:43
- Baqara 43, Maida 6
- Maida 5:58
- Nisa 4:43
- Nisa 4:101-102
- Al-Baqarah 2:239
- Baqara 2:183-185
- Baqara 2:184-185
- Baqara 2:173
- Maida 5:90-91
- Mujadalat 58:11
- Luqman 31:18-19
- Furqan 25:63
- Luqman 31:19
- Zukhruf 43:13-14
- Nahal 16:80
- Nur 24:27-28
- Nur 24:58-59
- Nur 24:61
- Nahal 16:72.
- Nur 24:32
- Tahrim 66:6
- Raad 13:23
- Nisa 4:1
- Tauba 9:71
- Nisa 4:19
- Nisa 4:34
- Nisa 4:4
- Talaq 65:6
- Baqara 2:233.
- Rum 30:21
- Luqman 31:14
- Ankabut 29:8
- Luqman 31:15.
- Isra 17:23-24,
- Ahqaf 46:15
- Nuh 71:28
- Furqan 25:74
- Kahf 18:46.
- Alimran 3:38
- Ibrahim 14:40
- Safat 37:100
- Ahqaf 46:15
- Maryam 19:2-7
- Luqman 31:13-19
- Ibrahim 14:37
- Ibrahim 14:40
- Nisa 4:1
- Nisa 4:36
- Isra 17:26
- Baqara 2:177
- Baqara 2:215
- Raad 21
- Araf 7:31
- Hujraat 49:10
- AlUmran 3:103
- Maida 5:2.
- Shuura 42:38
- Hashr 59:9
- Alumran 3:133-134
- Shura 42:37
- Falaq 113:1-5
- Hujraat 49:12
- Mujadalat 58:9
- Hujrat 49:11
- Baqara 2:271
- Nisa 4:36
- Dhariyat 51:24
- Baqara 2:220
- Baqara 2:271
- Taubah 9:60
- Ahzab 33:21
- Zumar 39:14
- Qalam68:4;
- Qisas 28:25
- Fatiha 1:6-7
- Yunus 10:89
- Hud 11:112
- Hashr 59:7
- Baqara 2:172
- Taha 20:131
- Ahzab 33:70
- Isra 17:53
- Taha 20:44
- Nur 24:30-31
- Nisa 4:86
- Nisa 4:94
- Qisas 28:55
- Muminuun 23:3
- Furqan 25:63
- Araf 7:21
- Nahal 16:125
- The Prophet was born in Makkah in 570 CE. His father, Abdullah, died before his birth, and his mother, Amina, passed away shortly after. The first revelation he received was in 610 CE. His message initially began as a private endeavor until he was commanded to go public in 613 CE. He and his followers faced significant opposition, persecution, and boycotts during this time. Some companions migrated temporarily to Abyssinia (modern-day Ethiopia) in 615 CE. Ultimately, the Prophet and his followers undertook the migration (Hijra) to Madinah in 622 CE. In Madinah, the Muslims engaged in defensive wars to protect their faith, with significant battles occurring at Badr in 624 CE, Uhud in 625 CE, and Khandaq in 627 CE. A crucial moment came with the signing of the Treaty of Hudaybiyah, which established a 10-year truce. The ensuing peaceful conditions allowed Islam to spread rapidly throughout the Arabian Peninsula. The Prophet and his companions returned to Makkah in 630 CE. In 632 CE, the Prophet performed his farewell pilgrimage to Makkah and passed away shortly after his return to Madinah. By the time of his death, Islam had become the dominant religion of the Arabian Peninsula and was beginning to expand into Syria and Persia.
- Uthman was born in Mecca into an aristocratic Umayyad clan. He was elected as a compromise candidate to succeed Omar Ibn al-Khattab as the leader of the Muslims. During his leadership, he published and distributed the standardized Quran across all provinces. However, in the latter part of his reign, rebellions erupted, and he was assassinated by rebels from Egypt in 644 CE.
- Ali bin Abi Talib was born in Mecca in 599 CE and embraced Islam during his early years. He played a pivotal role as a brave defender of the faith during the Battle of Badr and other significant encounters. His close relationship with the Prophet Muhammad was notable. Following the assassination of Uthman bin Affan, Ali was elected as the leader of the Muslim community. His leadership, however, was challenged by Muawiyah ibn Abi Sufyan, leading to a period of instability. In an effort to consolidate his authority, Ali relocated the capital from Medina to Kufa in Iraq. His life was tragically cut short when he was assassinated in 661 CE, after which Muawiyah proclaimed himself the leader, establishing the capital in Damascus.
- The Umayyad hereditary dynasty, which existed from 661 to 750, was governed by the Umayyad clan. During its tenure, the dynasty significantly expanded the realm, encompassing territories in North Africa, Spain, Central Asia, and Sindh, located in present-day India. The dynasty ultimately faced overthrow in 750 due to a revolt led by the Abbasids. However, one member of the Umayyad family evaded capture and subsequently established an Umayyad dynasty in Spain, which persisted from 929 to 1031.
- The Abbasid dynasty reigned from 750 CE, with its capital located in Baghdad. The state contributed significantly to the development of scholarship, science, the arts, and commerce. Among its prominent rulers were Al-Mansur, Harun al-Rashid, and Al-Ma'mun. The empire expanded into Central Asia during this period. The first half of the Abbasid dynasty is celebrated for its intellectual achievements in religious and other sciences, which are a source of pride for the ummah. However, the second half of the dynasty was marked by a general decline and weakness in central authority. The Abbasid state eventually fell to the Mongol invasion in 1258 CE. The Mongols sacked Baghdad, resulting in the deaths of thousands and the destruction of libraries that contained the intellectual legacy of the ummah After the fall of Baghdad, a lineage of Abbasid rulers continued to exist nominally in Cairo until they were overthrown by the Ottomans in 1517 CE.
- Ottoman State was founded in 1299 in Anatolia and expanded its control over Southeastern Europe, Western Asia, and North Africa. The empire ended the more-than-1,000-year reign of the Byzantine Empire when it conquered Constantinople in 1453, making it the capital of the state. Sultan Muhammad Al-Fatih renamed the city to Istanbul (meaning “full of Islam”), which was later corrupted to Istanbul. The state reached its peak during the reign of Suleiman the Magnificent, from 1520 to 1566, when he established a uniform legal system across the empire. The Ottomans showed respect for their non-Muslim citizens, who were allowed to practice their own religions and cultures freely. The empire began to decline due to various internal factors and the rising hostility of European powers. After suffering defeat in World War I (1914-1918), the empire lost many of its territories to European nations, including Britain, France, Italy, and Russia. In 1922, the caliphate was abolished, and the remaining territories were transformed into the modern Republic of Turkey. The Ottoman Empire made significant contributions to the arts, sciences, architecture, and medicine. It is remembered for its ability to maintain a multi-ethnic and tolerant system for over 600 years, defending Islam and Muslims while preserving the office of the caliph, a symbol of Muslim unity.