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JME
13,1 Embedding values in teaching
Islamic education among
excellent teachers
2 Nur Hanani Hussin
Islamic Education Department, Ministry of Education Malaysia,
Putrajaya, Malaysia, and
Ab Halim Tamuri
Faculty of Education, National University of Malaysia, Bangi, Selangor, Malaysia

Journal for Multicultural
Education
Vol. 13 No. 1, 2019
pp. 2-18
© Emerald Publishing Limited
2053-535X
DOI 10.1108/JME-07-2017-0040
Abstract
Purpose – The purpose of this study was to examine the process of embedding values implemented by
excellent teachers in teaching Islamic education in the multi-cultural society.
Design/methodology/approach – This study was a qualitative study, which used a combination of
in-depth interviews, observation and document analysis for data collection. Using a purposive sampling
technique, seven excellent Islamic education teachers were selected. The data were analysed using
Atlas.ti 7.1.7.
Findings – The findings of the study show the process of embedding values among excellent teachers
include the following aspects: teachers take into consideration the various differences among individuals in
their classes, especially of learners’ names and family backgrounds, humour elements, praising of students,
lectures, repetition practical areas, problem-solving and question and answer sessions. A variety of methods
are used in the process of embedding values including two-way interactions between teachers and students.
Teaching happens in stages that link to the cognitive level of the students and these learning environments
allow the values to be exposed, taught and personally experienced by the students.
Practical implications – This study shows that teachers should use various types of teaching methods,
i.e. light-hearted element, praising students, lectures, repetition, practical areas, problem-solving and question
and answer sessions, to embed values during the lessons of Islamic education. Interaction between students
and teachers takes place and creates a transformative process of knowledge and allowing the positive values
to be taught effectively. They start to learn and appreciate the values of others and also be able to practice
them in their daily lives. The students were exposed to the diversity of culture and various types of
background of their friends. The awareness of the teachers in creating a learning environment that is sensitive
to all students is very important. Thus, these methods should be taken into consideration by teachers to teach
values and should be exposed during teacher training so they are able to implement them in the classroom.
Originality/value – This paper explores and describes methods of embedding of values used by excellent
Islamic education teachers in the lessons of Islamic education. There are very few studies conducted in this
area and this qualitative study is focussed on how values are thought in the lessons of Islamic education.
These findings can be used by educators to improve the quality of the lessons based on most effective
teaching methods used by the teachers in the lessons of Islamic education.
Keywords Islamic education, Embedding value, Excellent teachers, Methods of teaching,
Multi-cultural society
Paper type Case study
Introduction
Based on the current educational system, today the role formal education has gradually
become more and more significant as it is not only for transmission of knowledge and skills
but also concerned with social, religious and moral development, which in the traditional Islamic
Muslim society it mainly was the parent’s responsibility (Ab. Halim, 2015). For Muslim education
children, teaching Islamic education is emphasised in the Integrated Curriculum for
Secondary School to cover general and special observance of worship and the concept of
worship in Islam. The challenge of teaching is not just the acquisition of knowledge and
understanding of the facts as a basis to understand the teachings of Islam. The teacher’s role
is not merely to transfer the facts of Islam into the minds of students, who then reiterate that
knowledge in evaluations and examinations. Religious teaching in Islamic education and
3
understanding of the facts by the student can impact their Islamic life and to live in the
multi-cultural society. In addition, based on the recent twenty-first-century teaching and
learning process, all teachers should take into account both the multi-culture and ethic
environments as it will eliminate any kind of bias or misunderstanding towards others and
to promote better understanding and respect among each other.
Today, Malaysia is a multi-racial developing country in the South-east Asian region
with the Malays, Chinese and Indians as the three main races. Based on official national
statistics, the composition of Malaysian population, which is 28.7 million in 2017,
comprising of 68.8 per cent Malay, 23.2 per cent Chinese, 7.0 per cent Indian and 1.0 per
cent others (Jabatan Perangkaan Malaysia, 2017). As in other nations, education is also
regarded as the main mechanism to develop individuals to become better Malaysians,
with the right attitude towards life and work and to equip them with knowledge.
Education has become a stronger feature of nation building and in addressing important
issues such as values of ethnicity, religious beliefs and diversity of culture and multi-
religion and ethnicity.

Embedding values in Islamic education in multi-cultural society

According to Adnan (2002), religious education is very important in Islam as worship is
carried out all the time and calculated for the entire life of a Muslim, including their deeds,
thoughts and feelings (Muhammad Qutb, 1983). Those who worship will develop an
appreciation of good character in themselves as Muslims because worship is a long term
process of training to form the noble attitude of individuals (Adnan, 2002). Performing
rituals will build spiritual strength (Adnan, 2002), as well as personal and emotional skills
for a Muslim (Mohd Sabri et al., 2009). Therefore, the teaching of Islamic education at the
secondary schools should be implemented by using appropriate pedagogical methods.
Effective teaching helps students acquire the knowledge, skills, attitudes and behaviour and
cultivate students’ interest in the subject of Islamic education (Ahmad Yunus, 2011).
Effective teaching practices work to produce effective learning in the classroom and ensure
that students are actively engaged in the classroom and learning values during the lesson
(Ahmad, 2004; Mohd Aderi, 2011). Kamarul Azmi and Ab. Halim (2013) point out that the
characteristic of effective teachers is to capture students’ attention using knowledge, skills
and values in teaching. It covers the planning, management, delivery, guidance and
evaluation with the aim of spreading knowledge or skills to students effectively.
Lilia (2011) states that a teacher should be free to choose and modify the methods of
explanation according to the capacity of students so that they can understand what the
teacher is presenting. Among them is the use of illustrations or non-linguistic
representation. The method of explanation in the form of words or linguistic mode facilitates
students in thinking and recalling the content of the lessons learned as the information can
be stored in the form of propositions and images in memory (Marzano et al., 2005).
Experiments, analogies, demonstrations, simulations, examples and the use of Information
JME and Communication Technologies (ICTs) are the best methods to provide experience for
13,1 students to accelerate their understanding (Lilia, 2011).
Ab Halim (2012) also states that this should improve the quality of the implementation of
Islamic education system so that it fits with the rapid progress of technology and sciences.
All methods and techniques, if implemented correctly by an experienced teacher will have a
good effect on teaching. Various methods will create two-way interactions that can engender
4 meaningful teaching and learning, and this is very important to develop positive
understanding among the students. Previously, according to Norhashimi (2005), Islamic
teaching and learning in schools is often associated with fatigue and boring lessons due to
pedagogical factors such as the creativity and personality of the teachers. While in the
cognitive field, teachers tend to concentrate only on the collection of information and
memorisation, not about enhancing analysis and synthesis, which are given less attention
by the teachers of Islam. These negative learning environments do not promote the
development of correct academic understanding in Islamic education and the students’
capability regarding personal and social interactions.
In the context of Malaysia, the development of nation building is not an easy task, but it
presents a very challenging intellectual question in the reconciliation of a conceptual–
ideological conflict, arising from the issues of nationalism, religion, culture and ethnicity.
The agenda of citizen building should, therefore, involve the moderate development of
individuals, who have self-confidence and strong minds, which are nourished by theological
values – those values, in the context of Malaysia as a multi-faith country are for example;
universal moral values, self-assurance, commitment to honesty and justice and tolerance.
This moderate community should strongly uphold spiritual, moral and ethical values, as
religion is the ultimate concern of human beings if the nation is to have a balanced and
comprehensive development, The National Philosophy of Education (NPE) has stated that
individuals of the Malaysian nation should have the following main characteristics, i.e.
balance and harmony in the intellectual, spiritual, emotional, physical aspects; belief in and
devotion to God; knowledge; competence; honour; responsibility; capability to achieve a high
level of personal being; and be prepared to contribute to the harmony and betterment of the
society and the nation at large (MOE, 2012).
Therefore, the statement of NPE helps people, especially the educators, to understand the
concept of Malaysian nation building and it also gives a clear guidance for the design and
implementation of educational programmes, especially in the formal educational
institutions. The above discussion has attempted to show the equivalence in the NPE of
individual values and the national values of the Malaysian nation. However, the crucial task
is to establish the NPE as the clear basis for all types and levels of education in Malaysia,
which requires that it should be put into practice by all concerns, including those who are
teaching Islamic education.
In dealing with the concept of inclusion, Islam has finely introduced the concept of
cultural diversity in the daily lives of every Muslim (Ab. Halim and Nur Hanani, 2017). For
example, the difference between the views or sects (school of thought) of fiqh or law of
worship and daily life actions on certain religious practices shows that how Islam teaches its
people to accept and celebrate the diversity in how their actions are performed individually.
For example, there are some differences of practices in prayer, fasting, tax paying and
pilgrimage. This shows that Islam is both inclusive and not exclusive in nature. Islamic
teachings are not rigid or owned by one particular group alone, but are flexible with others.
This is because Islamic teachings are flexible in terms of its implementation although the
fundamental rules behind them remain secure.
 Noraini et al. (2014) argue that Islamic education teachers should promote respect or Islamic
social values to students so they can respect the culture and practices of the others. In education
addition, Ab. Halim and Azhar (2006), also highlighted that all students should be educated
to know the cultural practices of other ethnic groups. This understanding towards the value
of racial friendship, religious and cultural differences will be able to foster a harmonious life.
The notion of respecting other people is stated in the Quran:
O mankind! Surely We have created you from a male and a female and made you into nations and 5
tribes that you may know (and be friendly with the other). Verily, the most honourable of you
with Allah is that believer who has at-Taqwa (not one who has more in his lineage or race). Verily,
Allah is All-Knowing, All-Aware (of your circumstances and deeds). (Al-Hujuraat (The Dwellings)
49:13)
According to Ibn Kathier (2007) in explaining this verse, man is equal before God and there
is not a single nation that has an advantage over others. It is shown that the existence of
different ethnicities, races and tribes is the nature of the divine and therefore, every Muslim
must accept the existence of other ethnic groups and races and to respect their rights.
In fact, Blake (2009) and Diller and Moule (2005) argue that teachers should give their
intention to two main aspects, which are the complexity of awareness and sensitivity.
This means that teachers should be sensitive towards the diversity in the classroom,
including having an awareness of their own and that of others as cultured human being,
whether relating to diversity of religion, culture, ethnicity, language, economic status of
the student and the students’ backgrounds. A study by Block et al. (2015) also suggested
that teachers have significant roles in promoting awareness and good understanding
among students towards cultural diversity in mono-cultural school communities and
positive cross-cultural experiences and inclusion in diverse school communities. The
teachers, therefore, will create suitable learning environments that apply to all students
such as with the use of teaching aids, methods of teaching and teaching and learning
styles. The understanding of diversity is not solely for the purpose of academic
achievement but also to promote unity among students from different races
(Abdul Razaq et al., 2010). Therefore, the need to celebrate the diversity of students was
enshrined as one of the five aspirations of the Malaysian education system, which is “an
education system that offers a shared experience and values to children by appreciating
diversity” (National Education Development Plan 2013-2025 p. 21).

Criteria of excellent teachers

Excellent qualities in teachers are highly demanded in any education system as they are
practitioners of the curriculum. In the Malaysian context, the board of quality assurance
(Jemaah Nazir dan Jaminan Kualiti or JNJK), which is the agency responsible for the
selection of excellent teachers (MOE, 2006), defines that excellent teachers are those who
have acquired high level of knowledge, skills and expertise in various subjects, particularly
in the areas of teaching and learning. These include personal characteristics, knowledge and
skills, work, communication, potential and the qualities of an outstanding teacher and
dedication to continuous excellence.
Effective teaching by specialist teachers has been discussed extensively by Smith (2005),
Mohd Kassim (2010), Ahmad Yunus (2011), Creasy et al. (2011), Ab. Halim (2012), Kamarul
Azmi (2012), Van Driel and Berry (2012) and Caspersen (2013). Usually, excellent teaching is
closely related to pedagogical content knowledge (PCK); knowing how to teach specific
content is one of the core competencies required by a teacher (Mohammed Sani, 2006; Mohd
Kassim, 2010; Caspersen, 2013) for quality teaching (Mellado et al., 1998; Darling-Hammond
JME and Baratz-Snowden, 2005; Schneider and Plasman, 2011). PCK refers to the unique
13,1 knowledge of a teacher who combines teaching ability with content knowledge (Shulman,
1986, 1987). Integrating both helps teachers understand how a lesson should be planned and
delivered by taking into account the diversity of students and optimally engaging them
(Shulman, 1987; Ibn Khaldun, 2000; Shoval et al., 2011; Creasy et al., 2011). Ibn Khaldun
(2000) states that the teaching profession involves expertise, as master teachers with strong
6 content knowledge will understand the basic principles of instruction. Finally, teachers can
fine-tune their teaching and develop it in an ideal way (Mohd Izham et al., 2010; Mohd Aderi,
2011; Ahmad Yunus, 2011; Schneider and Plasman, 2011).
According to Million and Graham (2000), the elements constituting effective teaching are:
 presentation clarity;
 diversity of technique;
 assignment solutions; and
 the ability to carry out instruction.

Teachers must have the ability to transfer meaning to students, and in-depth knowledge of
general and specific pedagogy so teaching will be clear and stimulate the attention of
students (Ahmad Rafaai, 2011). According to Al-Syaibani (1975), there is no single method
of teaching considered best for all subjects, stages of development, level of teaching,
maturity, intelligence or for all teachers and educators. Teaching Islamic education will be
more effective if using diverse activities and teaching strategies, approaches, methods and
techniques (Mohd Aderi, 2011). This is because approach, method and technique are
important components in teaching and are closely related (Norhashimi, 2005).
Berliner (1986) found significant differences between the professional level of teachers.
Regarding specialist teachers, they sometimes provide exemplary performances from
which we can learn. They are usually able to adjust the means of delivering instruction
according to student ability (Al-Ghazali, 1939; Al-Syaibani, 1975; Ibn Khaldun, 2000;
Mohd Yusuf, 2000; Darling-Hammond and Baratz-Snowden, 2005; Kamarul Azmi, 2010).
The abilities of skilled Islamic instructors are typically not documented for review, but
exist in the minds of individuals and usually consist of experience or knowledge, which is
difficult to interpret (Nor Foniza, 2012). Thus, if this knowledge is not developed and
disseminated, both implicit and tacit knowledge cannot be shared. Therefore, there is a
pressing need for this study, as religious teaching is an important aspect of Islamic
studies and moral or ethical development of pupils (Mohd Kamal, 1988; Ab. Halim et al.,
2004; Ab. Halim, 2015). Generally, the functions of teachers, especially Islamic education
teachers become more significant because of the nature of the schooling system today.
They could promote and teach positive values of the religion and also from their society
during the lesson either inside or outside of the classroom. It is because of the increase of
schooling hours due to various academic activities, teaching and learning, as well as
extra-curricular programmes, the relationship between students and teachers becomes
more significant (Ab. Halim et al., 2013).

Research objective
Based on the discussion of the study’s background, this study was carried out to examine
the methods and techniques to embed values used by excellent teachers during the lessons
of Islamic education in secondary schools.
Research methodology Islamic
In this study, the researchers use the qualitative approach and the case study design was education
selected. The essence of this qualitative research is to make sense of and recognise patterns
among words to build-up a meaningful picture without compromising its richness and
dimensionality. Data were collected using a combination of interviews and direct
observation of teaching. Interviews were used to identify the methods and techniques used
by teachers in teaching Islamic education. Table I shows the research process.
As a group of excellent teachers, they were considered as the experts in the teaching of 7
Islamic education. These respondents were chosen by using purposive sampling (Miles and
Huberman, 1994). This means that the respondents were selected in advance to obtain
adequate information regarding teaching Islamic education. Seven excellent Islamic
education teachers were selected based on recommendations received from the Malaysia
Ministry of Education.
The method of purposive respondent selection was used in the study to understand by
selecting individuals or backgrounds that represent the crucial differences and variety to
determine the exploration of embedding of values of different cultures in the teachings of
excellent teachers of Islamic education. (Patton, 1990, 2001; Lincoln and Guba 1985).
Purposive sampling of participants takes into account time constraints, permission to access
the field covering the needs of the study to fulfil the research questions, willingness to
cooperate, willingness to be interviewed and provide necessary information in detail
(Merriam, 2009; Mason, 2002; Patton, 2001; Miles and Huberman, 1994).
Therefore, the seven research participants who were selected for data collection were
experienced excellent teachers. The choice of these excellent teachers of Islamic education
for this study was made based on the justification that they possess the following qualities:
(1) They possess commendable character and personality, are competent and adhere
strongly to teaching and public service ethics and are aware and concerned
towards the needs of learners and being role models of educators.

Participants (not real names) Praise Distribution

Zaki Nice TB4/250 and OB1/34

Smooth OB1/31
Correct/Right OB1/35
Brilliant OB1/35/36
OB2/33/36/38/36 and OB3/33
Thumbs-up gesture OB1/36
Safa Nice TB1/249/OB1/68/72/75/51/57/4747
Very concerned OB1/71/
Very nice OB176/
Yes OB1/53
Ya OB1/55
Excellent OB1/76
Applause of fellow pupils and teachers OB1/53
Nur Nice OB1/32/48 and OB2/47
Munira Nice OB1/32/40/51
Zain Alhamdulillah OB1/36
Hakim Nice OB1/89 Table I.
Congratulation OB1/62;OB3/31 and OB4/29 Example of
Applause of fellow pupils and teachers OB1/92/98 and OB3/36 distribution of praise
Rahmah Congrats! OB1/44:44 by excellent teachers
JME (2) They are knowledgeable and skilled, having attained mastery and appreciation of
13,1 subject content or specification and expertise areas. They are experts in teaching and
learning, being adept in the management of time, resources, equipment, knowing
learners’ learning needs and problems and providing subsequent programmes and
are proficient in information technology and communication.
(3) They possess results and are able to enhance learning outcomes to develop
8 learners’ potential in accordance with the National Education Philosophy.
(4) They have superior communicative abilities and are able to deliver ideas and
messages effectively in various situations.
(5) They have potential, are insightful, proactive, display initiative, responsive and
innovative in their duty as educators.
(6) They contribute to the development of national education, are able to generate
fresh ideas in their subjects or specialisation areas and share those ideas to
increase the quality of the national education (MOE, 2006).

The following four justifications were also considered in the choice of study participants:
(1) They implement innovations in Islamic education at school, national and
international levels.
(2) The teacher teaches Islamic education subjects.
(3) Without objections from the school.
(4) They have served more than 10 years.

The seven excellent teachers (n = 7) are from the states of Kelantan, Terengganu, Perlis and
Selangor.
The interviews conducted were a two-way interaction to obtain information from the
teachers (Merriam, 2009; Flick, 1998; Kvale, 2007; Marshall and Rossman, 1989; Othman, 2007),
which cannot be obtained from observations (Taylor and Bogdan, 1984) in a short period of
time (Cohen and Manion, 1989; Merriam, 2001). Kvale (1996) explains that in an interview the
interviewer can be equated to a miner or to a traveller. Kvale’s (1996) analogy is worded as
follows:
In the miner metaphor, knowledge is understood as buried metal and the interviewer is a
miner who unearths the valuable metal. While some miners seek objective facts to be quantified;
others seek nuggets of essential meaning. In both conceptions the knowledge is waiting in the
subjects’ interior to be uncovered, uncontaminated by the miner. The interviewer digs nuggets of
data or meanings out of a subjects’ pure experiences, unpolluted by any leading questions.
The precious facts and meanings are purified by transcribing them from the oral to the
written mode without any embellishment of ideas by the researcher. The data is seen as gold
nuggets to be related to the objectives, questions and pure experience of the participants of
the study. (Kvale, 1996).
After the interview, the data are transcribed verbatim in the form of transcripts, a copy of
which is returned to the participants for verification and amendment. Upon verification and
approval, the complete interview text is prepared.
Various sources of data and information should be considered to ensure the reliability
and validity that are able to provide a comprehensive perspective about the study
(Patton, 1990, 2001). This will provide deep information for the researchers to report the
reality, which occurs during the lesson of Islamic education, which was obtained from the
selected excellent Islamic education teachers.
 Observation is the second method used in the study. Qualitative observation is initially Islamic
naturalistic, which is observing a phenomenon in its true context. (Merriam, 2009; Othman, education
2007). Note-taking for observation is the process of taking note and recording the event
systematically. All observations will be transcribed verbatim as every action or word of the
teacher has its own significance in obtaining the data in the teaching of Islamic education.
This is seen as tacit knowledge among excellent teachers.
During the study, the researchers made note of the information regarding the study
participants, description of locations, activities and events. The notes included the study
9
environment and the views of the researchers. The researchers functioned as a non-
participant observer, in which the researchers detached themselves from the events. The
researchers remained at the rear of the classroom to observe the occurrences throughout
the teaching and learning process. Observation of such a nature is suitable to scrutinise the
process in its entirety and to obtain a clear perspective of what happens in a classroom.
(Zanaton, 2011). To ensure every teaching instruction is recorded, the recording device
Handycam Sony with a memory capacity of 160GB and a tripod were used to record the
process of teaching. The recording was made by the researchers themselves as the device
was capable of recording the entire process as a whole. The researchers obtained permission
from the study participants prior to the recording.
The documents analysed in this study are both personal and official documents obtained
from the participants for data triangulation. These documents are considered to be stable as
they are not affected by the presence of the researcher as interviews and observations are.
(Merriam, 2001). Personal documents include the daily teaching plans written by the study
participants, certificates and certain letters belonging to them (Moleong, 2000). Official
documents are internal documents on the subjects studied. External documents consist of
magazines, bulletins or documentation materials for formalities.
Only pseudonyms are used in findings reports to protect the names, schools and
locations of participants (Bloomberg and Volpe, 2008). The names of the study
participants have been changed to Zaki, Zain, Hakim, Nur, Rahmah, Munira and Safa
after obtaining their approval. The findings of the study were in the form of case study
data, real practices, classroom teaching and learning process. During the fieldwork, all
data related to this study were recorded such as subjects of the study, location, activities
and events. They include the samples’ demography, time, location and date where the
observations were carried out (Mason, 2002). The precious facts and meanings were
purified by transcribing them from the oral to the written mode without any additional
words or idea from the researchers. After transcribing, the data were analysed using
Atlas.ti 7.1.7.
Generalisation was focussed upon in this qualitative study and it was not seen as the
main issue, but rather from a different perspective as the approach of this study was to
understand certain cases deeply than to observe what usually happened in the majority of
such cases (Merriam, 2001). In a qualitative study, generalisation refers to findings that can
be applied in other study situations. To ensure that the findings could be generalised, the
researchers gathered the data by using multi-methods, providing clearer explanations,
obtaining deep and detailed meanings and building an understanding of the cases studied
(Cohen et al., 2002). Therefore, the findings obtained from this study are based on the
embedding of values in the teaching of Islamic education from seven selected excellent
teachers. All findings reported are explorations and how far they could be applied in other
situations depends on differences in generalisation of values, duties, experience and
situations.
JME Results and discussion
13,1 The results below were obtained through interviews and observations to answer the
proposed research question. Interviews were concerned with teachers’ methods and
techniques used in their teaching, while data from observations were used to confirm data
from the interviews. Triangulation between the interview and observation methods further
strengthened these findings.
10 In this study, it was found that the teacher used various types of methods to naturally
promote and inculcate the positive values during the lesson of Islamic education. Interaction
between teachers and students as well as between students and students through
communication and activity in their classroom were seen as an important element in
promoting values among the students who came from various background and experience.
The study findings show that excellent teachers consider the variety and differences of
individuals in their classes, especially of names, family background and even familiarity
with learners’ parents. Regarding that, Nur remembers the position of her students and their
characteristics during teaching and learning. She expressed this by saying:
I remember clearly, for example, Aina reads the Quran well, she easily assists; Izah is very
friendly and she always has a lot of questions. The one who asked on fasting is next to her, Hani
[. . .] (Nur TB3/64:64).
All of the excellent teachers admit that remembering learners’ names is the most important
element in the aspect of class control in the effort to attract their attention and create a good
teacher-learner relationship. Safa prepares a floor plan based on the desk position of her
learners to know them better (Safa TB2/225). Zaki says that it was better if teachers knew
the learners’ nicknames in the group, especially among the male learners. He explains that:
[. . .] names can be remembered. If we call them by their names, they are happier. It is as if we
know them intimately. If we call them ‘you’, they may avoid us thinking the teachers do not know
them apart. If we remember their names, or in certain cases, their nicknames in the group, they
feel that the teacher really know them [. . .] (Zaki TB2/62:62).
The study found that the atmosphere in the classroom during instruction was described as
relatively light-hearted by excellent teachers. The skilled teachers agreed about the need for
light-hearted element in teaching to attract students (Nur TB2/92; Zaki TB2/10; Zaki TB2/
18; TB2/103 Zain; Zain OB1/81; Rahmah TB3/25). Rahmah stated, “For kids, you can’t be too
serious [. . .] People aren’t always serious all the time and it’s important to laugh, joke and so
on [. . .]” (Rahmah TB1/161). In addition, Zain mentioned that instruction should be
spontaneous (Zain TB2/107) and said in an interview:
[. . .] regarding spontaneous humour, of course you can’t really plan it. Sometimes it can be a bit
self-effacing, like saying ‘I’m not going to the mosque, but the toilet.’ My students never really see
me upset because of things like that. (Zain TB3/144).
The researchers found that the teachers naturally praise students when they give a correct
answer, as a form of motivation for students (Zaki TB4/250). Some methods include verbal
praise such as “nice,” “very nice,” or “great job,” while physical methods include thumbs-up
gestures or the applause of fellow pupils and teachers. Table I shows distribution of praise
by excellent teachers.
Safa states that praise should be directed to the action, not just the student. She
explained:
Praising a student just by saying “great job” all by itself isn’t enough. You should rather say
something like, “Great job giving the right answer” or ‘That was a quick response.’ Teachers
 should praise the behaviour, so that students will be reinforced in that behaviour. Sometimes, Islamic
we’ll add something like, ‘You’ll definitely do great on your PMR exams’ or something like that. It
has a greater impact if you say something like ‘Good! I bet your friends really appreciate you
education
reading clearly and loudly’ (Safa TB1/261).
When describing a religious concept or theory, which is difficult to explain, excellent
teachers prefer the lecture method (Nur TB1/115; Munira TB1/31; Rahmah TB3/73). As
Rahmah explained, “For example, memorizing prayers is difficult. So, we explain the theory 11
first and then practice. Practice is vital after lectures” (Rahmah TB4/16).
However, the selection of the lecture method is largely dependent on the class being
taught. Teachers’ knowledge of their learners plays an important role in the selection of
methods so that learners do not become bored. Rahmah acknowledges this, stating:
If teaching is student-centred, meaning students have to do the work. That approach works for
beginning and intermediate classes. For final classes, you can simply explain the matter under
discussion [. . .] (Rahmah TB2/229).
Repetition is also widely used by participants in the study. This method is used before
starting a new lesson by reviewing students’ prior knowledge (Zaki TB3/46). Repetition and
asking students about the lecture help excellent teachers to quickly facilitate their teaching
objectives and show their openness to listen to students’ idea on the new topic. To verify
students’ understanding on certain topic, in a focussed interview, Zaki also mentioned using
repetition and questioning, stating, “After teaching something, I always ask about it again
[. . .] “(Zaki TBK1/M4/119).
Excellent teachers instruct students to use their senses to understand the lessons. The
method commonly used is the practical way. The method requires teachers and students to
act out what they have learned and this will make the students understand better as they
personally practice it. Zaki stated, “For example, I might give out a shroud and say, ‘Don’t
worry, I’m sure it will fit. Who wants to volunteer to try it on?” (Zaki OB2/34).
This method encourages students to move around and interact with friends and they
could communicate and understand each other (Munira OB2/34). This creates a fun learning
environment for students and indirectly they will be able to share virtuous values during the
lesson (Munira OB2/35). Munira has invited her students to physically perform part of a
lesson and the students smiled and enjoyed themselves (U Munira OB2/34). In the context of
diversity, this method basically gave more opportunities for the students to learn how to
interact with others who came from various types of backgrounds. The understanding of
diversity is not solely for the purpose of academic achievement but also to promote unity
among students from different socio-economic backgrounds and races (Abdul Razaq et al.,
2010).
Teachers’ knowledge on the socio-economic status of learners helps in providing aid to
them in relation to learning (Safa TB1/105:105). Excellent teachers would identify the
best steps to motivate students’ achievement by having extra night classes for revision of
Islamic education lessons. Safa initiated such night classes for Islamic education to aid
learners revise their lessons. The programme runs thrice a week and teachers serve as
facilitators:
I conduct night classes and I am at the school at night. At home, they lack the comfort to study.
Imagine most of them residing in flats and having many siblings. They enjoy the night classes.
They have a place to revise and study. We don’t only teach and observe. If they have questions,
we answer them. These night classes are considered as a school programme. The teachers would
be present on a rotational basis. (Alhamdulillah, they cooperate well [. . .] (Safa TB2/23:23).
JME Rahmah explained also that the family socio-economic aspect gives an impact to learners’
13,1 motivation and learning. Rahmah, an excellent teacher with a motherly character, tries to
understand the characteristics of her learners as she herself has served for 11 years in the
school. She knows well that the study culture and motivation of her learners are closely
related to the family socio-economic factor. She humbly explained during an interview:
[. . .] his study culture and from the aspect of motivation, he is quite poor. It is because of the
12 socio-economic status is low. These are children of fishermen. Only a few are from families
serving the government. But they are not many [. . .] (Rahmah TB1/7:7).
The above method may also enhance the relationship between students and
presentations may have the same effect while building cooperation (Rahmah TB1/37).
The selection of this method requires knowledge about their attitudes regarding certain
tasks, especially presentations in front of the class. According to Rahmah, “If the earlier
class was a presentation, we would then give the students a duty to present as well.”
(Rahmah TB2/31). In other words, they have learned many important positive values
while interacting with such respect, care, empathy, recognition, compromise, cooperation
and collaboration.
Hakim is more likely to give assignments to students as a group. At the start of class,
he divides the class into five groups based on tables in the computer lab (Hakim OB1/77).
Some of the work is done in groups, as previously planned by Hakim. The students
present to the class with confidence and take pride in the results of their work. In an
observation, one group presented their work as a video using interesting sound effects,
starting with a countdown of “five, four, three, two, one,” followed by a call to prayer,
showing a student with emotional problems, ending with an exhortation to “Pray now,
before you are prayed for,” and some words of motivation, all in one short film (Hakim
OB3/35).
In accordance with the teaching of Islamic education in cultural diversity, practical
methods are often used to give students better understanding. Based on the findings of the
interviews, observation and document analysis, study participants show a tendency
towards this approach, reflecting a positive relationship between particle methods and
effective teaching of practical religious subjects. Safa used a room typically reserved for
teaching subjects other than Islamic religious education. She stated:
To teach the concept of tayamum, and the difference between types of uncleanliness (najis), we
took the students to the Living Skills room, where there are a lot of sinks. We took them there to
wash some clothes. These clothes had dog faeces on them, so they washed it. Others students saw
us wash the najis. Of course, it didn’t really have dog faeces on it. It was just dirt. We were just
demonstrating. Students asked things like, ‘What if we use a washing machine?’ I replied, ‘Wash
it first before you put it in the machine, don’t just put it right in with that najis on it [. . .] (Safa
TB1/105).
The results also indicated that teachers associate lessons with the everyday life of students.
Hakim, for instance, asked his students who lived in the dorm, “What if students in the dorm
didn’t take a bath for ten days?” The students of course responded with a laugh (Hakim OB1/
88). Based on the reaction of the students, these methods allow students to better appreciate
the lessons delivered by the participants. In fact, this is one of the effective ways that the
students can learn and appreciate the values belonging to the others and also be able to
practice what they have learned in the classroom. Cultural values diversity such as respect,
cooperation, tolerance, unity of interest, can be implemented indirectly. Similarly, the
importance of tolerance, solidarity and cooperation regardless of ethnicity could be
emphasised especially in maintaining the peace and prosperity of the nation (Najeemah, Islamic
2006; Syed Ismail and Ahmad Subki, 2010). education
Problem-solving is also a vital method of teaching and many values could be inserted.
Indeed, questions of rules and regulations come with a variety of situations and problems
for scholars. The findings, based on interviews also show this. Rahmah stated:
Take hajj for example. Tell them about the various requirements of hajj that must be
completed, as if they are not completed properly, it doesn’t count. Then ask something like, “If 13
Ahmad cannot make it to Arafah (a location on the hajj route) due to traffic, and arrives 10
minutes after 10 Hijjah, just after dawn [. . .]” The student cannot answer because of the new
situation, but the student does understand if we write it down one, two three. That’s the
difference! (Rahmah TB2/17).
She also added, “If we want to teach, we need to find the real meaning. The problems are just
chapters of a book” (Rahmah TB2/218).
The study found that the most dominant method of teaching Islamic education used by
the teachers is the use of question and answer sessions. Questions and answers are typically
used during initial learning. There are various types of questions, including opening
questions. This is illustrated by the following observation data: Safa asked her students
“Does anyone look tired?” There were still students who did not respond. Safa then asked,
“Have you eaten your sahur (pre-fast) meal?” (Safa OB1/27-28).
The use of the question and answer method by Safa was intended to test the students’
prior knowledge, and show concern about her students. This is demonstrated by the
following observation: It was already past noon and the students looked very tired (Safa
NL3). Safa asked students questions, which showed sympathy about their situation. She
went on to ask whether the students ate sahur breakfast early (Safa OB1/28) or late (Safa
OB1/28). While asking students about their experience eating sahur meal during the second
day of Ramadan, they were learning as well.
The study also showed that excellent teachers use question and answer sessions for
engaging pupils during lessons. For example, Zaki uses questions to ensure that his
students have performed ablution before picking up a copy of the Quran. Before starting
classes about the recitation of the Qur’an, Zaki will ask, “Have you already taken ablution?”
(Zaki OB1/28). Zaki also uses the question and answer method to relate to the experience of
dealing with children who have experiences with death. This was evidenced when he asked
his students, “Has anyone ever seen a dead body?” The majority of the students raised their
hands, but some did not (Zaki OB2/28).
Some questions are posed to students as individuals, in groups or to the whole class.
These sorts of questions can attract attention from students. Generally, almost all excellent
teachers call out students by name when asking questions to individuals. Observations of
Safa are as follows: She asked a student named Qayyum, “What is the meaning of fitrah?”
Qayyum could not answer. A student named Ammar stated, “Human nature.” Safa then
stated, “Good job” to Ammar. He asked Qayyum to repeat the answer Ammar had given
earlier. Qayyum repeated the answer. Safa then explained again about fitrah and related it to
students’ lives. Then, Safa asked a student named Alisha the meaning of zakat (alms) in
plain language. Alisha gave a correct answer. Safa again said, “Good job.” Safa then asked
the same question to a student named Mior, who answered correctly. She then praised Mior
as well (Safa OB1/057).
In addition to questions asked of individuals, excellent teachers also ask questions to
groups when students are doing group work. For example, Hakim walks from one group to
another to ask questions during group assignments (Hakim OB1/86). Rahmah asked a group
to present their work in front of the class. The presentation topic was about the
JME responsibility of a husband. Nadia’s group used a paper given to them by the teacher,
13,1 placing it on the white board. As the other students did not use the opportunity to ask a
question, Rahmah asked, “If a husband is not proficient in religion, what action can be taken
to make sure his wife studies religion?” Nadia replied that he must allow his wife to study
religion elsewhere (U Rahmah OB1/29).
Verbal interaction between teachers and students takes place and this is very
14 significant situation that the values of respect and recognition can be developed. The
purpose of such verbal interaction at the beginning of an Islamic studies lesson is to
ensure that students receive information and understand the lesson presented by the
teacher. Through the use of these techniques, verbal interaction between students and
teachers takes place and creates a transformative process of knowledge and the positive
values. This encourages teachers to implement student-centred learning and as a result
the students will be able to have positive feeling towards their teachers and other
students in the classroom
The ability to ask and answer questions is one of the elements in the teaching of
Islamic education, including problem-solving questions to be solved by the students.
Problem-solving techniques will encourage creative and critical thinking among
students. At the same time, the students will be able to learn and practice the good
values by themselves during the lesson. This is in line with Fathiyah (2012), who stated
that problem-solving techniques provide an opportunity to solve problems in a society
using Islamic education itself. This is because problem-solving questions are usually
open-ended and allow a variety of solutions and respect the diversity of ideas and views
from the others. Open-ended questions can be solved in a variety of ways, which will
indirectly stimulate student interest to find varying solutions to the issues given to
them.

Conclusion
In conclusion, higher order thinking skills and teaching values in the lessons of Islamic
education, require students to have the ability to apply knowledge, skills and values in
reasoning and thinking for problem-solving, decision-making, innovation and creativity.
Diversity, multi-culture and many types of students’ backgrounds are the important
elements that should be taken into account during the process of teaching and learning of
Islamic education. It is possible to achieve this goal if the teacher is able to provide
questions, which provoke broad and deep thinking based on students’ diversity. The use of
both question and answer and practical methods were seen as the dominant methods to
teach values as there were high level of interactions observed. The students learned many
positive values while interacting such as respect, caring, empathy, recognition, compromise,
cooperation and collaboration. They started to learn and appreciate the values belonging to
the others and are also able to practice in their daily lives. Thus, the awareness of the
teachers in creating a learning environment that is sensitive to all students, including
through the use of teaching aids, method of teaching and the affirmation during the lesson of
Islamic education is significant.

Data
Figure 1. Research Research Sampling Collection
Approarch Design Technique
The case study Interview
Qualitative Case Study Purposive Observation
research process Document
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18
Corresponding author
Ab Halim Tamuri can be contacted at: tamuri67@gmail.com

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