Hafiz education in Western Europe: the example of the Netherlands
The formation and development of the modern practice of hafiz in Western Europe and the Islamic world. A study of the process of acquiring the Koran in the Netherlands. Ensuring harmony and balance between religious and worldly preparation of students.
| Рубрика | Педагогика |
| Вид | статья |
| Язык | английский |
| Дата добавления | 04.12.2023 |
| Размер файла | 42,3 K |
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Noncompliance with the course schedule is a notable concern; some parents attempt to take extended leaves for various reasons. Such leaves hinder students' ability to maintain memorization momentum, resulting in difficulties when they return. Some parents mistakenly believe that their child's entire life revolves around memorization, inadvertently overshadowing regular school education. Instances were observed where mothers or fathers displayed varying degrees of interest in hafiz practice, sometimes leading to indifference within the family.
A few parents subscribe to the notion that enrolling their child in the course fulfills their duty, neglecting continued involvement. For instance, some mothers become overly absorbed in their child's memory journey, treating it like an indispensable aspect of their life.
Conversely, fathers often adopt a more moderate approach. This divide can engender conflicts within families. The headmistress of the course often encounters such situations. A comprehensive education for families before embarking on hafiz training could mitigate these issues.
Challenges Faced by Students: Primarily, it's important to note that, based on interviews with hafiz educators, memorization generally has a positive effect on students' overall school performance. Nonetheless, memory students can feel disadvantaged due to missing out on age-appropriate activities and games enjoyed by their peers.
This discrepancy can negatively impact their motivation (32). Time management is another challenge, with some students effectively managing their time to complete daily lessons while others struggle. Those who struggle often face time-planning difficulties. Negative suggestions from relatives, such as aunts, uncles, and others, can significantly impact students' motivation. These relatives often express concerns like, "You're too young; can you really study this much at your age? You should be playing and having fun." Such comments undermine motivation and can even lead to abandonment of the memory pursuit. Students' inadequate sleep and reduced attentiveness at school have been attributed to their hafiz status. This issue has prompted school authorities to inquire and link it to their memorization commitments, leading to interventions from municipal authorities in response to complaints from schools.
Challenges Arising from Management and Course Physical Environment: Hafiz students are children who also deserve time for play and leisure. Unfortunately, the current memory education facilities lack spaces where children can relax, engage in sports activities, and enjoy technological and recreational activities. Often, memory sessions are conducted in shared spaces near administrative departments and places of congregation. The absence of dedicated spaces for relaxation, recreation, and green areas can create problems for students, impacting their overall experience.
Conclusion
Muslim communities in the Netherlands have become an integral part of the nation's fabric. Recently, there has been an increasing demand for individuals with local education, language proficiency, and cultural understanding to engage in religious services within the Dutch state. The hafiz studies in the Netherlands should be seen as a crucial step in cultivating individuals who will go on to serve as imams and fulfill other religious roles.
Hafiz education holds immense value but is undoubtedly accompanied by significant challenges. It's a formidable task to guide young children, amidst their playful years, through the intense process of memorizing six hundred pages of religious texts.
Success in this endeavor requires the combined dedication of educators, students, and parents, all making considerable sacrifices.
The commencement of hafiz training in the Netherlands traces back to 2007, following thorough evaluation and consultation. Positive feedback from parents during these initial meetings led to the formulation of a comprehensive plan. The training began at the Amsterdam Selimiye Mosque. Friends, teachers, and family members are instrumental in encouraging children to embark on the memorization journey. While pursuing hafiz training, students continue their regular school education.
This structured and disciplined approach, despite demanding great personal dedication, serves as a pioneering effort in Europe. The ultimate objective of hafiz training is to seek Allah's favor, attain the spiritual rewards promised through Quranic memorization, and embrace one of the noblest pathways to knowledge. Interestingly, none of the respondents stated that they pursued hafiz education for societal acceptance, vanity, or professional gain. The Federation emphasizes that the primary goal of this initiative is to meet the need for competent instructors who can deliver high-quality education in hafiz courses and teach Quranic studies during basic religious education programs over weekends.
The hafiz training program encompasses preparatory stages, memorization examination, and the commencement of formal hafiz training. Proper parental education is vital at the preparatory phase, conveying the arduous and prolonged nature of the journey. This proactive approach has proven effective in clarifying students' educational goals for the upcoming years. In response to inquiries regarding their children's future professions, parents frequently mentioned aspirations for careers such as psychologists, pedagogues, lawyers, architects, and teachers. Interestingly, students also express their desire to serve as educators within hafiz courses while pursuing these professions.
In interviews, parents affirmed that their children's choice to pursue hafiz education was voluntary. However, despite their willingness, the process proved challenging, leading to occasional stress over lesson preparation and delivery, particularly during exam periods at school. Parents identified exam preparation as a particularly demanding period.
They acknowledged the educators' crucial role, emphasizing the educators' dedication and support, treating students as their own and addressing various concerns. Educators reciprocally stressed the substantial support they received from parents and recognized that their success would be unattainable without this partnership.
It's imperative to recognize that hafiz education encompasses not only memorization but also requires a nuanced understanding of children's psychological development and sociological integration. Balancing the educational journey with regular school lessons is vital, as placing undue emphasis solely on memorization can lead to strain, fractures, and even significant stress. Hence, supplementary courses to aid students' school studies are often incorporated.
The passion educators exhibit for their roles, their attentive approach to student concerns, their commitment to aiding lesson preparation, and their consistent moral support are pivotal in shaping the hafiz training experience.
It has been seen that the places where the memory is held are not suitable for the students to play games and provide spiritual and physical relaxation and they are deprived of the green field environment.
Based on the data obtained as a result of the research, it will be useful to make the following suggestions to all parties involved in hafiz education.
Before commencing hafiz training, it is crucial to provide parents with a comprehensive training program spanning a specific timeframe. This program should encompass various aspects, including the appropriate approach towards their children, guidelines for maintaining a balanced social life, and strategies to prevent behaviors that might disrupt the education process.
During the pre-preparatory phase of hafiz students, the focus should extend beyond mere memorization. Awareness should be cultivated regarding the profound significance of hafiz, its position in Islamic society, associated responsibilities, and the broader goal of comprehending and conveying the teachings of the Qur'an.
Considering that children are in a playful developmental stage, educators should meticulously plan activities that allow for recreational games and offer opportunities for spiritual and physical rejuvenation. Striking a healthy balance between the course and leisure is essential, rather than exclusively concentrating on the curriculum.
The physical environment where hafiz education takes place must be thoughtfully designed to accommodate both recreational and relaxation needs. To address the requirement for green spaces, collaboration with neighboring institutions or municipal facilities can be explored.
Guidance should be provided to steer students towards professions that facilitate the preservation of their memorization skills in the long run, thus merging their hafiz status with their future careers.
Given that hafiz education runs parallel to regular school lessons, it is imperative to establish harmony between the two. A delicate equilibrium should be achieved, enabling students to pursue both memorization and academic education without detriment to either.
Psychological and social aspects of students' lives should be given due consideration. Continuous and active guidance initiatives should be implemented, and educators should remain well-informed and attuned to these aspects through regular annual in-service training programs.
Recognizing that students are managing both hafiz training and school studies, they should be assisted in effective time management. Providing support and guidance in this crucial skill will contribute to their success in both spheres.
Interviewed parents
IP1: Tayyibe Akgun, 38, Karaman, University, Pedagogue
IP2: Huseyin Akgul, 47, Netherlands, Vocational High School, Auto Mechanic
IP3: Ramazan Dag, 55, Aksaray, Secondary School, Health Worker
References
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2. Algur, H. (2018). Hafizlik egitimi alan bireylerin motiv. ve psiko-sosyal duruml. din egitimi aisindan degerlendirilmesi, Hitit Univer., Sosyal Bilimler Enstitusu, Felsefe ve Din Bilimleri Ana Bilim Dali, orum: Basilmami Dokt. Tezi.
3. Arslan, D. (2003). Kiraat ilminde icazetname gelenegi ve bir icazetname ornegi, Cumhuriyet Universitesi ilahiyat Fakultesi Dergisi, c. 7.
4. As Siddieq Oost Okulu, Lidwiene Weitje (Oemhani), Sumatra Plantsoen 15 Amsterdam.
5. Bayraktar, M.F. (2008). Hafizlik egitiminin geleneksel yontemleri ve kur'an kurslari, X. Kur'an Sempozvumu Kur5an ve Egitimi, (12-13 Mayis 2007), Ankara: Fecr Yayinlari.
6. Bayraktar, M.F. (2020). islam egitiminde ogretmen-ogrenci munasebetleri, M.U. ilahiyat Fakul-tesi istanbul: Vakfi Yayinlari.
7. Bozkurt, N. (1997). Hafiz, Turkiye Diyanet Vakfi islam Ansiklopedisi. C. 15, istanbul: TDV Yayinlari.
8. Buhari, Fazailu,l-Kur,an; Muslim, Musafirin, (1983). Ankara: Emel Matbaacilik.
9. Cebeci, S. (2015). Kur5an ogretim gelenegi olarak hafizlik egitimi, Kur5an5m Nuzulunun 1400. Yili Anisina Diyanet ilmi Dergi Kur5an Ozel Sayisi, Ankara: D.i.B. Yayinlari.
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12. ^ayli, A.F. (2005). Kur5an kursu ogreticilerine gore hafizlik ogretimi ve probl., Suleyman Demirel Universitesi, , Isparta: Yayinlanmami§ Yuksek Lisans Tezi.
13. Dartma, B. (2013). Gunumuzdeki hafizlik ve asr-i saadetteki hafizligin kar§ila§tinlmasi, sayi 29, istanbul Universitesi ilahiyat Fakultesi Dergisi.
14. Demirci, M. (2015). Tefsir usulu, istanbul: Marmara Universitesi ilahiyat Fakultesi Yayinlari.
15. Diyanet i§leri Ba§kanligi, Diyanet sozlugu, (2023, Mayis 27), kuran.diyanet.gov.tr
16. Ebu Davud, Vitr 20; Tirmizi, Fezailu'l-Kur'an 18 (1993). istanbul: ^agri Yayinlari.
17. El -Buti, Ramazan, Fikhu5s Sire (1987). istanbul: Gonca Yayinevi.
18. En-Nevevi, Tehzibu'l Esma ve'l LUgat (2005) Beyrut: Daru'n Nefais.
19. Gulle, S. (2005). A?iklamali ornekleriyle tecvid ilmi, istanbul: Huzur Yayinlari.
20. inam, A. (2021). Kur5an bilgisi, Koln: Plural Yayinevi.
21. Kara^am, i. (1996). Kur'an-i kerim'in faziletleri ve okuma kaideleri, istanbul: iFAV Yayinlari.
22. Karakaya, M.M. (2018). Orgun egitimle birlikte hafizlik projesi uygulayan imam hatip ortaokulu ile hafizlik programi uygulamayan imam hatip ortaokulu ogrencilerinin duygu durumlarinin degerlendirilmesi, Orgun Egitimle Birlikte Hafizlik Projesi ^ali§tayi, Ankara.
23. Keyifli, §. (2013). Yaygin din egitiminde yeni yakla§imlar, Ankara: ilahiyat Yayinlari.
24. Ko?, A. (2012). Kur'an kurslarinda din egitimi, Ankara: Gunduz Egitim ve Yayincilik.
25. Korkmaz, M. (2013). Kur'an kurslarinda din egitimi, Ankara: Grafiker Yayinlari.
26. Korkmaz, M. (2011i). Kur'an kursu ogreticilerinin egitim-ogretim yeterliklerine ili§kin algilari, Erciyes Universitesi ilahiyat Fakultesi Dergisi
27. Kozakoglu, E. (2019). Orgun egitimle birlikte hafizlik projesi ve kur'an egitimine katkisi, Nec-mettin Erbakan Universitesi, Konya: Yayinlanmi§ Yuksek Lisans Tezi
28. Kur'an-i Kenm
29. Kuran Ezberleme Metotlari, Webly, (2023, Mayis 27), http://hifdh.weebly.com/ practical-method.html.
30. Kurt, Y. (2012, s.22), Kur'an'in korunmasinda hafizlik muessesesi”Ј¬Hitit Universitesi ilahiyat Fakultesi Dergisi.
31. Milli Egitim Bakanligi Orgun Egitimle birlikte Hafizlik Projesi, (2018). Milli Egitim Bakanligi Din Ogretimi Genel Mudurlugu, Ankara.
32. Mutluel, O. (2014b). ^ocukta Deger Bilinci ve Karakter Egitimi, Pamukkale Universitesi ilahiyat Fakultesi Dergisi.
33. Ocal, M. (2013). Din egitim ve ogretiminde metodlar, Ankara: Turkiye Diyanet Vakfi Yayinlari.
34. Oztoprak, S. (2005). Kur'an kiraati (kiraat-i a§ere), istanbul: Beyan Yayinlari.
35. Paine, S. (2021). Turk i§gucu ihracati, istanbul: GAV Perspektif Yayinlari
36. Salihoglu, Z. (2010). Ba§arili hafiz olma ve yeti§tirme metotlari, istanbul: Yasin Yayinlan.
37. Salihoglu, Z. (2011). ideal hafizin el kitabi, istanbul: Yasin Yayinlari.
38. §ahin A. (2011b). Ba§langicindan gunumuze kadar islam cografyasinda hafizlik tedrisatiЈ¬Ј¬. Dinbi-limleri Akademik Ara§tirma Dergisi.
39. §enat, F.A. (2011, s.52). ilahiyat fakultesi ogrencilerinin anlayarak kur5an okuma durumlari uze-rine bir ?ali§ma”. Ankara Univer. ilahiyat Fakultesi Dergisi.
40. Taberani, Ebu5l-Kasim Suleyman b. Ahmed, el-Mu,cemu,l Kebir (1983i). Hadis, Musul.
41. islam Ansiklopedisi, Turkiye Diyanet Vakfi, (2023, Mayis 27), islamansiklopedisi.org.tr.
42. Tirmizi, Fezailu5l-Kur5an 13; Ahmed ibni Hanbel, Musned,1.148. (1993). istanbul: ^agri Yayin-lari.
43. Turan,i. (2013, c.13a). Din gorevlilerinin mesleki yeterlilikleri, Din Bilimleri Akademik Ara§tir-ma Dergisi.
44. Yilmaz, N. (2016). Kur5an-i kerim5i nasil ogretelim, , istanbul: Degerler Egitimi Merkezi Yayi-nevi.
45. Yildiz Egitim Merkezi, (2023, Ocak 2). Egitim Muduru Mustafa Yuce, Schiedam, Hollanda.
Література
1. Holy Qur'an
2. Algur, H. (2018). Hafizlik egitimi alan bireylerin motivasyon ve psiko-sosyal duruml. din egitimi a^isindan degerlendirilmesi, Hitit Univer., Sosyal Bilimler Enstitusu, Felsefe ve Din Bilimleri Ana Bilim Dali, orum: Basilmami§ Dokt.Tezi.
3. Arslan, D. (2003). Kiraat ilminde icazetname gelenegi ve bir icazetname ornegi, Cumhuriyet Universitesi ilahiyat Fakultesi Dergisi, c. 7.
4. As Siddieq Oost Okulu, Lidwiene Weitje (Oemhani), Sumatra Plantsoen 15 Amsterdam.
5. Bayraktar, M.F. (2008). Hafizlik egitiminin geleneksel yontemleri ve kur5an kurslari, X. Kur'an Sempozvumu Kur'an ve Egitimi, (12-13 Mayis 2007), Ankara: Fecr Yayinlari.
6. Bayraktar, M.F. (2020). islam egitiminde ogretmen-ogrenci munasebetleri, M.U. ilahiyat Fakul-tesi istanbul: Vakfi Yayinlari.
7. Bozkurt, N. (1997). Hafiz, Turkiye Diyanet Vakfi islam Ansiklopedisi. C. 15, istanbul: TDV Yayinlari.
8. Buhari, Fazailu'l-Kur'an ; Muslim, Musafirin, (1983). Ankara: Emel Matbaacilik.
9. Cebeci, S. (2015). Kur'an ogretim gelenegi olarak hafizlik egitimi, Kur'an'in Nuzulunun 1400. Yili Anisina Diyanet ilmi Dergi Kur'an Ozel Sayisi, Ankara: D.i.B. Yayinlari.
10. Cerrahoglu, i. (1991). Tefsir usulu, Ankara: Turkiye Diyanet Vakfi Yayinlari.
11. ^agrici, M. (2002). Kur'an kursu, DiA, C. 26, Ankara: TDV Yayinlari.
12. ^ayli, A.F. (2005). Kur'an kursu ogretic. gore hafizlik ogretimi ve problemleri, Suleyman Demirel Universitesi, , Isparta: Yayinlanmami§ Yuksek Lisans Tezi.
13. Dartma, B. (2013). Gunumuzdeki hafizlik ve asr-i saadetteki hafizligin kar§ila§tinlmasi, sayi 29, istanbul Universitesi ilahiyat Fakultesi Dergisi.
14. Demirci, M. (2015). Tefsir usulu, istanbul: Marmara Universitesi ilahiyat Fakultesi Yayinlan.
15. Diyanet i§leri Ba§kanligi, Diyanet sozlugu, (2023, Mayis 27), kuran.diyanet.gov.tr
16. Ebu Davud, Vitr 20; Tirmizi, Fezailu'l-Kur'an 18 (1993). istanbul: ^agri Yayinlari.
17. El -Buti, Ramazan, Fikhu's Sire (1987). istanbul: Gonca Yayinevi.
18. En-Nevevi, Tehzibu'l Esma ve'l Lugat (2005) Beyrut: Daru'n Nefais.
19. Gulle, S. (2005). A?iklamali ornekleriyle tecvid ilmi, istanbul: Huzur Yayinlari.
20. inam, A. (2021). Kur'an bilgisi, Koln: Plural Yayinevi.
21. Kara?am, i. (1996). Kur'an-i kerim'in faziletleri ve okuma kaideleri, istanbul: iFAV Yayinlari.
22. Karakaya, M.M. (2018). Orgun egitimle birlikte hafizlik projesi uygulayan imam hatip ortaokulu ile hafizlik programi uygulamayan imam hatip ortaokulu ogrencilerinin duygu durumlarinin degerlendirilmesi, Orgun Egitimle Birlikte Hafizlik Projesi ^ali§tayi, Ankara.
23. Keyifli, §. (2013). Yaygin din egitiminde yeni yakla§imlar, Ankara: ilahiyat Yayinlari.
24. Ko?, A. (2012). Kur5an kurslarinda din egitimi, Ankara: Gunduz Egitim ve Yayincilik.
25. Korkmaz, M. (2013). Kur5an kurslarinda din egitimi, Ankara: Grafiker Yayinlari.
26. Korkmaz, M. (2011i). Kur5an kursu ogreticilerinin egitim-ogretim yeterliklerine ili§kin algilari, Erciyes Universitesi ilahiyat Fakultesi Dergisi
27. Kozakoglu, E. (2019). Orgun egitimle birlikte hafizlik projesi ve kur5an egitimine katkisi, Nec-mettin Erbakan Universitesi, Konya: Yayinlanmi§ Yuksek Lisans Tezi
28. Kur5an-i Kerim
29. Kuran Ezberleme Metotlari, Webly, (2023, Mayis 27), http://hifdh.weebly.com/practical- method.html.
30. Kurt, Y. (2012, s.22), Kur,an,in korunmasinda hafizlik muessesesi”Ј¬Hitit Universitesi ilahiyat Fakultesi Dergisi.
31. Milli Egitim Bakanligi Orgun Egitimle birlikte Hafizlik Projesi, (2018). Milli Egitim Bakanligi Din Ogretimi Genel Mudurlugu, Ankara.
32. Mutluel, O. (2014b). ^ocukta Deger Bilinci ve Karakter Egitimi, Pamukkale Universitesi ilahiyat Fakultesi Dergisi.
33. Ocal, M. (2013). Din egitim ve ogretiminde metodlar, Ankara: Turkiye Diyanet Vakfi Yayinlari.
34. Oztoprak, S. (2005). Kur5an kiraati (kiraat-i a§ere), istanbul: Beyan Yayinlari.
35. Paine, S. (2021). Turk i§gucu ihracati, istanbul: GAV Perspektif Yayinlari
36. Salihoglu, Z. (2010). Ba§anli hafiz olma ve yeti§tirme metotlan, istanbul: Yasin Yayinlari.
37. Salihoglu, Z. (2011). ideal hafizin el kitabi, istanbul: Yasin Yayinlari.
38. §ahin A. (2011b). Ba§langicindan gunumuze kadar islam cografyasinda hafizlik tedrisati”. Dinbi-limleri Akademik Ara§tirma Dergisi.
39. §enat, F.A. (2011, s.52). ilahiyat fakultesi ogrencilerinin anlayarak kur5an okuma durumlari uze-rine bir ?ali§ma”. Ankara Univer. ilahiyat Fakultesi Dergisi.
40. Taberani, Ebu5l-Kasim Suleyman b. Ahmed, el-Mu5cemu5l Kebir (1983i). Hadis, Musul.
41. islam Ansiklopedisi, Turkiye Diyanet Vakfi, (2023, Mayis 27), islamansiklopedisi.org.tr.
42. Tirmizi, Fezailu5l-Kur5an 13; Ahmed ibni Hanbel, Musned,1.148. (1993). istanbul: ^agri Yayin-lari.
43. Turan,i. (2013, c.13a). Din gorevlilerinin mesleki yeterlilikleri, Din Bilimleri Akademik Ara§tir-ma Dergisi.
44. Yilmaz, N. (2016). Kur'an-i kerim'i nasil ogretelim, , istanbul: Degerler Egitimi Merkezi Yayi-nevi.
45. Yildiz Egitim Merkezi, (2023, Ocak 2). Egitim Muduru Mustafa Yuce, Schiedam, Hollanda.
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