FULL TEXT OF DISCUSSION TEXT: PRO AND CONTRA DEBATE

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“Should English Classes Include Islamic Values?”

English is taught in many countries with diverse cultural and religious backgrounds (Crystal, 2012). This has sparked an ongoing debate: should Islamic morality and lessons like honesty, respect, and responsibility be integrated into English language teaching, or should English classes remain purely secular and language-focused (Al Zeera, 2001)?.  The purpose of this paper is to present both supporting and opposing arguments to help educators make an informed decision (Richards & Rodgers, 2014). 

Character Building

Teaching Islamic morality can promote positive values such as honesty, kindness, and respect, which help shape students into responsible individuals (Halstead, 2004). Moral education is a recognized goal in many educational systems, and language classes can support this mission (Lickona, 1991). Furthermore, English teaching that incorporates Islamic perspectives can cultivate ethical awareness and empathy, preparing learners to engage respectfully in global communication while maintaining their moral grounding (Al Zeera, 2001). 

Cultural Relevance

In Muslim-majority countries, integrating Islamic values can make lessons more relatable and meaningful for students, fostering a sense of cultural pride and identity (Kramsch, 1998). When students see their beliefs and values reflected in learning materials, their motivation and participation increase, leading to deeper engagement and retention (Noddings, 2013). 

Holistic Education

Moreover, integrating Islamic morality aligns with the concept of holistic education, which views learning as the development of both intellect and character (Halstead, 2004). Language learning can go beyond grammar and vocabulary, supporting students’ spiritual and moral growth along with linguistic competence (Noddings, 2013). The inclusion of moral and cultural dimensions may also enhance intercultural communicative competence—helping students express their identity respectfully while understanding others (Byram, 1997). This approach encourages balance between faith-based values and global citizenship, promoting tolerance, empathy, and responsible communication. 

On the other side, there is a problem of classroom diversity. In many educational contexts, English classrooms bring together students from varied cultural, religious, and secular backgrounds. Emphasizing one religion’s moral framework, such as Islamic values, may unintentionally marginalize those who do not share the same beliefs (Kubota, 2004). This exclusivity can affect classroom harmony and discourage participation among learners who feel their identities are not acknowledged or respected (Canagarajah, 1999). A diverse classroom requires a pedagogical approach that fosters inclusivity and respect for all belief systems rather than privileging one perspective.

Moreover, there is a practical concern regarding curriculum overload. Integrating moral and religious lessons within English instruction could take valuable time away from the mastery of core language skills—listening, speaking, reading, and writing (Brown, 2014). Since language teachers already operate under limited instructional hours, they may find it difficult to balance linguistic objectives with moral content (Richards & Rodgers, 2014). Without careful planning, this integration risks diluting the primary purpose of English language education, which is to develop communicative competence and linguistic proficiency.

In addition, some educators advocate for teacher neutrality in language education. They argue that teachers should focus on language objectives rather than promoting any particular set of moral or religious values (Edge, 2003). Maintaining neutrality helps ensure that classrooms remain free from ideological bias, allowing all students to learn in an open and respectful environment (Pennycook, 2017). From this perspective, the teacher’s role is to facilitate communication and critical thinking rather than to transmit moral doctrines, ensuring that English learning remains inclusive, balanced, and globally oriented.

 

Integrating Islamic values into English language teaching offers a balanced approach that unites linguistic competence with moral and spiritual development. While language education must remain inclusive and communicative (Byram, 1997), embedding principles such as honesty, respect, and justice enriches learners’ character and aligns with broader educational goals (Lickona, 1991; Halstead, 2004). In Muslim-majority contexts, this integration enhances the authenticity and cultural relevance of learning experiences (Al Zeera, 2001). Rooted in Islamic ethics yet adaptable to universal values, it transforms the classroom into a space where language learning nurtures both intellect and morality, cultivating ethical and globally aware communicators (Noddings, 2013; Al Zeera, 2001).

 

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References

Al Zeera, Z. (2001). Wholeness and holiness in education: An Islamic perspective. International Institute of Islamic Thought.

Brown, H. D. (2006). Principles of language learning and teaching (5th ed.). Pearson Education.

Byram, M. (1997). Teaching and assessing intercultural communicative competence. Multilingual Matters.

Canagarajah, A. S. (1999). Resisting linguistic imperialism in English teaching. Oxford University Press.

Crystal, D. (2012). English as a global language (2nd ed.). Cambridge University Press.

Edge, J. (2003). Imperial troopers and servants of the lord : A vision of TESOL for the 21st century. TESOL Quarterly, 37(4), 701–709. https://doi.org/10.2307/3588227

Halstead, J. M. (2004). An Islamic concept of education. Comparative Education, 40(4), 517–529. https://doi.org/10.1080/0305006042000284510

Kramsch, C. (1998). Language and culture. Oxford University Press.

Kubota, R. (2004). Critical multiculturalism and second language education. In B. Norton & K. Toohey (Eds.), Critical pedagogies and language learning (pp. 30–52). Cambridge University Press.

Lickona, T. (1991). Educating for character: How our schools can teach respect and responsibility. Bantam Books.

Noddings, N. (2013). Education and democracy in the 21st century. Teachers College Press.

Pennycook, A. (2017). The cultural politics of English as an international language. Routledge.

Richards, J. C., & Rodgers, T. S. (2014). Approaches and methods in language teaching (3rd ed.). Cambridge University Press.