1. Whole-child Development
Nurturing the natural in learning
Parent presentation
Noor-Ul-Iman School
Parent Workshop
October 10, 2015
Kathy Jamil - The ISLA

2. Workshop Objectives At the end of this workshop, you will be able to:
Understand the relationship between nurturing the innate or fitrah and the whole- child development model.
Establish a parent partnership with the school to reinforce whole child development using practical strategies that families can use at home.
Kathy Jamil - The ISLA

3. Brainteaser
Kathy Jamil - The ISLA

4. Fitrah - فطرة
Kathy Jamil - The ISLA

5. Fitrah - فطرة
Arabic word meaning ‘disposition’, ‘nature’, ‘constitution’, or ‘instinct’. 
The term fitrah literally means, creation; causing a thing to exist for the first time; and the natural constitution with which a child is created in his mother’s womb. 
It is for this reason that Muslims prefer to refer to those who embrace Islam as reverts rather than converts, as it is believed they are returning to a perceived pure state.
4. Alienation from Fitrah
The central hadîth suggest that circumstantial (i.e. parental and other social) influences cause man to change and become alienated from his fitrah. However in Qur’ân 30:30 (‘There is no changing in the creation of Allâh.’) suggests that fitrah is universal unchanging given of the human constitution. This meaning is consistent with the linguistic definition of fitrah as innate natural disposition which cannot change, and which exists at birth in all human beings. The synthesis of the meanings of both statements is that although fitrah remains a universal unchanging given of the human constitution, people may, because of the elements of intellect and free-will, decide and choose to conduct themselves in a wrong or unlawful manner. All the children of Adam, including those who deviated from the path of tawhîd[15], possessed fitrah. Civilisations which have been condemned and destroyed by Allâh because of their practice of polytheism (shirk) and unbelief (kufr), possessed fitrah. Fitrah is a universal and immutable given of the metaphysical human constitution, and as a rule, cannot be corrupted or altered. No wrong action can pollute the Divine spirit [maintainer’s note: i.e. spirit created by God] which Allâh has blown into man (Qur’ân 15:29) despite the many generations of polytheism and unbelief. For example, a generation whose forefathers were mushrikûn (those who practice shirk) does not possess a fitrah of a lesser quality than a generation of believers. However, both shirk and kufr represent the antithesis of fitrah by undermining its very object and raison d’etre; kufr is a rejection of the oneness of Allâh (tawhîd). When a individual commits shirk or kufr he denies his own nature. Fitrah which is integral to man’s spirit (rûh) was created by Allâh so that he man acknowledge Him as the Lord Who has power over all things. Tawhîd is intrinsic to man’s fitrah because Allâh in His infinite wisdom intended for man to know Him as the One God. This is why man was able to acknowledge his Lord before his existence on earth, that is, in pre-existence state.
The function of the prophets and Divine revelation is not only to remind man about that which he already knows (that is, tawhîd), but also to teach him that which he does not yet know (that is, sharî‘ah). Man already knows tawhîd because of the pre-existent fitrah as well as his earthly unchanging fitrah. The prophets have come only to remind man of tawhîd; the choice is left to the individual, as suggested in the following verse:
‘Surely, this is a reminder; so whoever wills, let him take a way to his Lord.’ (Qur’ân 76:29).
Knowledge of the Divinely revealed laws, the methodology of worship and devotion, etc. are acquired by man from sharî‘ah which is based on Divine revelation and the teachings of the prophets. Since every individual is endowed with the innate knowledge of tawhîd, he is held accountable for his belief in Allâh precisely because of his fitrah. Not every soul, however, will be held accountable for not practicing sharî‘ah because knowledge of sharî‘ah is acquired only by those who received the message of the Divine revelations and the teachings of he prophets.
The distinction between the inborn knowledge of tawhîd (which includes the knowledge of right and wrong) and the acquired knowledge of sharî‘ah (which includes what is lawful and unlawful) is significant because of the legal implications of each. The mushrik, one who violates tawhîd, will not be pardoned for his polytheism, irrespective of whether he received the message of Islâm or not. On the other hand, the practice of sharî‘ah is only required from the Muslim while the non-Muslim (who did not receive the message of Islâm) is not expected to fulfill this obligation. An individual may be forgiven for not practising the sharî‘ah if he had not received the message of Islâm, but he will not be forgiven for rejecting tawhîd. The Muslim will thus be held responsible for tawhîd and sharî‘ah. Dr. Faruqi Ahmad Dasuqi,[16] who holds this view, adds that the hunafa’ [17]of past centuries had acknowledged tawhîd and will not be held accountable for sharî‘ah.
Apart from the chosen prophets, I venture to say that there is no difference between the fitrah of individual men: all men are endowed with the same or an ‘equal’ fitrah. The believer is in harmony with his fitrah because his instincts are directed in service of Allâh, but the unbeliever is alienated from his fitrah because his instincts are in the service of everything else besides Allâh. The reason for man’s destruction of himself and his environment is that he has become alienated. Nevertheless, he can overcome this estrangement his will and intellect with the Divine will and knowledge. It is man’s recourse to Islâm which will enable him to effect such a reconciliation.
Kathy Jamil - The ISLA

6. Deen Al-fitrah
Islam is also deen al-fitrah, the religion of human nature; its laws and its teachings are in full harmony with the normal and the natural inclination of the human fitrah to believe in and submit to the Creator.
The Prophet Muhammad said that Allah said, "I created My servants in the right religion, but the devils made them go astray." (Sahih Muslim)
Kathy Jamil - The ISLA

7. وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ
(7:172) When thy Lord drew forth from the children of Adam from their loins their descendants and made them testify concerning themselves (saying): "Am I not your Lord (who cherishes and sustains you)?" They said: "Yea! we do testify!" (This) lest ye should say on the Day of Judgment: "of this we were never mindful.
Allah made all human beings swear to His Lordship with this oath. It is printed on the human soul even before it enters the mother’s fetus. So when a child is born, it has with it a natural belief in God.
Kathy Jamil - The ISLA

8. We Influence the Fitrah
It is because of humankind’s free-will and intellect that they are able to overcome the negative influences of the environment and attain to the highest level of spiritual development, an-nafs al-mutma’innah, ‘the self made tranquil’.
Kathy Jamil - The ISLA

9. Kathy Jamil - The ISLA

10. Schools Influence Child’s Fitrah
Environment – culture and norms
Curriculum – biases, views, approaches
Provisions - basic necessities needed for development
Kathy Jamil - The ISLA

11. Social & Emotional Development
Schools teach “ma’amilah” – the way we treat each other, developing relationships, conflict resolution, that aligns with the tradition of our Prophet
Socio-Emotional Learning - SEL
Kathy Jamil - The ISLA

12. CASE STUDY
Kathy Jamil - The ISLA

13. School Initiative Healthier food throughout the school
Aerobics and Zumba classes after school for faculty and staff
Health and Fitness Corner in weekly memos
Read numerous excerpts from the book "The Prophet Muhammad (SAW) as a Teacher", and purchased the book and gave it out to faculty and staff as summer reading
Health conscious Eid gifts
Professional development for the school community
Kathy Jamil - The ISLA

14. Nurturing the Natural
In what areas do we affect the fitrah in our children’s development at home?
Kathy Jamil - The ISLA

15. Whole-child Development
PHYSICAL ENVIRONMENT
EXTRACURRICULAR
MORALS & VALUES
LIFE GOALS
RELATIONSHIPS
RESPONSIBILITY
Kathy Jamil - The ISLA

16. .
Social
Relationships
Community
Parents
Masajid
Immediate and extended families
Schools & Community Centers
Neighbors
Donor
Friends/Co-workers/Colleagues
Activist
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ  Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity. 3:104
Kathy Jamil - The ISLA

17. Emotional Intelligence Maturity
Emotional intelligence is understanding your own emotions, which allows one to then understand other people's emotions. It’s being able to discriminate between different emotions.
This is the application of emotional intelligence. Emotional maturity refers to your ability to understand, and manage your emotions. EI is needed to guide thinking and behavior.
Knowledge vs Wisdom
Kathy Jamil - The ISLA

18. Emotional Maturity Immaturity Maturity Love Love is need.
Demands affection and love but avoids any sign of weakness. Has difficulty showing and accepting love.
Love is sharing. Fosters a sense security which allows vulnerability and strength. Can express love and accept expressions of love.
Emotions
Cannot handle frustrations or criticism; jealous, unwilling to forgive, fluctuating moods. Fears change.
Uses emotions as energy sources. When frustrated, sets goals and seeks solutions.
Stress
Avoids reality, pessimistic, angry, attacks people when frustrated. Often anxious.
Relaxed and confident in their ability to plan and achieve what they want.
Kathy Jamil - The ISLA

19. Physical Health and Wellness
PE Class
Nutrition
Recess
Stress Management
Kathy Jamil - The ISLA

20. Spiritual Is at the heart of the model
God-consciousness – Taqwa – an awareness of Allah in all things.
If done correctly, the other realms fall into place
Kathy Jamil - The ISLA

21. Physical Setting How does the physical setting support whole-child?
Create a 5 column chart and put in the headings:
Socially
Emotionally
Physically
Intellectually
Spiritually
Create 5 columns Watch a series of videos and take notes on
Kathy Jamil - The ISLA

22. Mindset
What paradigm shifts may I need in relationship to adopting the whole-child initiative?
Kathy Jamil - The ISLA

23. Self-Assessment
What current norms at home reinforce whole-child development?
What areas may one consider changing to reinforce it at home?
What might be some ways we can support the school in this initiative?
Kathy Jamil - The ISLA

24. Work Cited
Mohamed, Yasien, “The Definition of Fitrah”, extraction with slight modifications from "Fitra: The Islamic Concept of Human Nature“. TA-HA Publishers Ltd PMW8000. "Anyone, anyone" teacher from Ferris Bueller's Day Off. Uploaded on Dec 29, Social Emotional Learning. Schools that Work. Edutopia. emotional-learning. George Lucas Educational Foundation Mascio, Brittany. Bringing Health and Wellness Back to School. The Whole Child Blog. August 2011.
Kathy Jamil - The ISLA