Name:
NIM/Student Number:
Class:5A/5B
“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).
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.
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