TEACHER INDUCTION PROGRAM

MODULE 3

VII. SESSION 7: STUDENT INCLUSION PROGRAM – MUSLIM EDUCATION

A. Desired Learning Outcomes

Beginning Teacher Indicators (BTIs) Proficient Teacher Indicators

(PTIs)

Adapt teaching-learning activities that are Establish a learner-centered culture by using

responsive and sensitive to the learner’s teaching strategies that respond to their linguistic,
linguistic, cultural, socio-economic and religious cultural, socio-economic and religious backgrounds
background (3.2.1); (3.2.2)

B. Objectives

a. Describe the salient features of the Madrasah Education in the K to 12 Basic Education Program adapt
various teaching strategies and activities that are appropriate to the needs of the Filipino Muslim learners;
and

b. Demonstrate familiarity and appreciation of the language, cultural practices, beliefs, social nature and
attitudes of Muslim children and youth towards learning

C. Pre-Test
Below are the listed practices. Write down in column A those practices which are more important to Muslim
learners, column B those which are lesser important and column C those that must be avoided
1. Attending Madrasah
2. Going to Mosque
3. Learning Arabic Language
4. Watching movies
5. Going to Karaoke Bar
6. Love and respect to parents and elderly
7. Fasting in the holy month of Ramadhan
8. Going on Pilgrimage to Makka
9. Reading Qur’an
10.Gossiping
11.Attending Eid al-Adha prayer
12.Gambling
13.Charity
14.Modesty
15.Eating Haram

Column A Column B Column C

Attending Madrasah Watching movies Going to Karaoke Bar

Going to Mosque Gossiping

Learning Arabic Language Gambling

Love and respect to parents and elderly Eating Haram

Fasting in the holy month of
Ramadhan
Going on Pilgrimage to
Makka
Reading Qur’an
Attending Eid al-Adha prayer
Charity

D. Glossary of Terms
E. Key Concepts
1. SPECIAL PROGRAMS FOR FILIPINO MUSLIM LEARNERS
a. Madrasah Education Program
The Department of Education (DepEd) aims to have an education system that is inclusive to all learners,
without compromising the 21st century learning standards. To make this possible, DepEd implements
various programs that focus on the special needs of learners – one of which is the Madrasah Education
Program (MEP), a comprehensive program for Muslim learners in public schools and private madaris
which provides appropriate and relevant educational opportunities within the context of their cultures,
customs, traditions and interests.
Guidelines on the Madrasah Education Program and Utilization of the Support Fund is stipulated in
DepEd Order No 46, s. 2013. Madrasah has been harmonized, upgraded and modified to become a
component of the Philippine education system through the issuance of DepEd Order No. 51, s3 2004,
prescribing the Standard Curriculum for Elementary Public Schools and Private Madaris.
This program further enhances the education system for the Filipino Muslim learners and ensure that they
will have access to quality and relevant education that is also in line with the Islamic cultural heritage and
values.Subcomponents of the program for Muslim learners include the following:
i. Kindergarten Madrasah
ii. ALIVE for Grades 1 to 6
iii. ALIVE in ALS
iv. Special Program in Foreign Language (SPFL) Arabic
b. Arabic Language And Islamic Values Education (Alive) Program13
The MEP aims to provide the Muslim learners with appropriate and relevant educational opportunities
through the integration of the Arabic Language and Islamic Values Education (ALIVE) program in the
basic education curriculum. The ALIVE program is one of the avenues for peace building in the
Philippines and intercultural solidarity is the main objective. The inclusion of ALIVE program in the
public system started in 2005 (Juliet Sannad, 2015), through DepEd Order No. 51, s.2004 which spelled
out the standard curriculum for both public schools and private madaris.
c. Philippine Response for Indigenous And Muslim Education (PRIME)
This program was implemented in nine regions in the country—regions I, II, IV-B, IX, X, XI, XII, XIII,
and Cordillera Administrative Region (CAR). It covered 725 schools providing access to indigenous and
Muslim learners. The program not only provided interventions to address the issues on dropouts,
absenteeism, and poor participation of
said group of learners in schools but also engaged in the communities to take part in preserving their culture.
Since its launch in 2011, PRIME has provided access to education to more than 75,000 IP learners, and
more than 31,000 Muslim learners.
d. BEST and BEAM Program
Basic Education Sector Transformation (BEST) and Basic Education Assistance for Mindanao (BEAM) in
the Autonomous Region in Muslim Mindanao are some of the programs of Australia to aid Philippine
educational system. For the program details please refer to the link below.14
2. DISTICTION BETWEEN ISLAMIC VALUES AND MUSLIM VALUES
Islamic values appear identical to Muslim values. The etymology of Muslim is an Arabic word derived
from Islam. A person is called a Muslim if he or she embraces Islam as a religion. However, it is not always
correct to assume that Muslim values are one and the same thing with that of Islamic values.
Islamic Values is based on Islamic Law. Islamic Law, which is called as Sharia’h, “is of divine origin. It is
a creation of God, intervening under the form of a communication concerning human actions and relating
to acts, words and even thoughts of capable persons.” The Islamic Law has four sources classified into the
primary source— referring to Qur’an and Hadit; and the secondary source—referring to Ijma and Qiyas.
Muslim values are those which “are created as part of the culture of the Muslim communities. This includes
the day-to-day interaction between the Muslims and their outlook on Islam’s rules and regulations.”15
There is a clear distinction between Islamic values and Muslim values. The values formulated by the
Muslims may or may not be in accordance with Islam. The detriment which arises from this is that, many
times precedence is given to Muslim values over the Islamic values (Ebady, 2007).Muslim values become
detrimental to Islamic values when “certain practices became common among them (the Muslims) and their
mentalities are set on justifying these practices instead of accepting the Islamic rulings on such things.”16
3. HALAL LABEL CERTIFICATES
The Islamic Da’wa Council of the Philippines (IDCP) is the agency responsible for issuing the Halal
Certificates label. It works hand in hand with the National Commission on Muslim Filipinos (NCMF),which
was created by virtue of Republic Act No. 9997- to ensure the rights and well-being of Muslim Filipinos
with due regard to their beliefs, customs, traditions and institutions, as well as to further ensure their
contribution to national goals and aspirations and to make them active participant in nation-building. The
opposite of halal is haram.
4. IMPORTANT THINGS TO REMENBER WHEN HANDLING MUSLIM LEARNERS
a. Muslim Universal Greetings
A Muslim greets by saying “assalamu Alaikum (May peace be upon you), and the response is,
wa’alaikumussalaam ( which means peace be with you also).
b. Expressions of Personal Modesty. Islam prescribes that both men and women behave and dress
modestly. Men and boys are always to be covered from the navel to the knee in public. Muslim females are
required to wear loose-fitting and non-revealing clothing which includes a head covering. The wearing of
a head covering may lead to teasing by other students. Teachers should work to prevent classmates from
pulling on or removing a female Muslim student’s scarf.
c. Fasting, Schools, and Students. Fasting students may ask to use the library instead of the cafeteria
during lunchtime on the period of Ramadhan. Also they may ask to be excused from strenuous physical
activities. The Muslim’s month of fasting can be used as a great education opportunity. A teacher may
invite a Muslim student or a guest speaker to explain the practices and traditions surrounding the fasting of
Ramadan. This will help the Muslim student to avoid a feeling of awkwardness about not having lunch with
his or her fellow students during this month.By providing opportunities for students of varied religious
backgrounds to share their special occasions, the school helps to support parents and communities in their
efforts to teach important values.
d. Prayer, School, and Students.Some of the five prayers may fall within regular school hours. It takes
less than 15 minutes to accomplish the prayer. It includes:Wudu – means washing before the prayer.
Muslims performs a simple wash with clean water. This is normally performed in the restroom sink.During
the prayer, the Muslim will stand, bow, and touch the forehead to the ground facing the Qibla (facing the
West). This may be performed in any quite, clean room with privacy.During the prayer, Muslims are fully
engaged and they may not respond to a conversation. Students and teachers should not take offense of the
worshiper not answering their call. However, in an extreme cases of emergency, a Muslim will respond to
an announcement by stopping the prayer immediately.
e. Physical Education. Muslim boys and girls may not take same-sex communal areas (example comfort
rooms). School administrators may wish to discuss with the student and their parents alternative clothing
in physical education classes.Muslim students should not be forced to participate in joined swimming
classes. Some schools that require swimming skills have offered outside certification as an option, or may
offer an alternate for of physical activity.
f. Family Life and Sex Education. Family life and sex education materials presented in schools may be
another cause of concern for Muslims. In Islam individuals become religiously responsible for their deeds
at the age of puberty. Islam puts great emphasis on modesty, chastity, and morality and there is a specific
set of teachings with regard to human development and its related issues.Close contact with local Islamic
centers is essentials to encourage input from the Muslim community. Class materials related to this subject
should be available for review with school authorities and parents.
g. Friday Prayer.In Islam, Friday is the day for the congregational worship, called Jum’ah. It is an
obligation that must be fulfilled, and it lasts about one hour and takes a place at the mosque during midday
prayer.Those who are conscientious about attending this prayer may request a temporary release from
school or an extended lunch period. In high schools and universities where the number of students interested
in performing the Friday prayer is large, the function can be conducted by students on the school premises.
h. Gender Relations. For Muslims who have reached puberty, Islam prescribes certain parameters for
relations between the sexes. For example, some Muslims are reluctant to shake hands or hug with the
opposite sex, even with teachers or administrators. This should not be taken as an insult, but a sign of
personal modesty.Muslims may raise religious objections to coed physical education classes and to school-
sponsored dances. Students should not be pressured to participate, or penalized for not taking part in such
activities.
i. Dietary Consideration.Islam prohibits the consumption of alcohol, pork, and any pork-by-products or
derivatives. These are haram. For preschools and elementary food programs, many school cafeterias have
been particularly helpful to Muslim parents and students by labeling such foods with a prominent visual
marker, such as a red dot or a picture of a pig, for beginning readers.Usually, most food products allowed
for Muslims are labeled with Halāl
(Arabic: ‫ حالل‬ḥalāl, "permissible"), refers to what is permissible or lawful in traditional Islamic law.
j. Islamic Calendar.Hijjra or Hijjri is the Islamic Calendar. Like the Gregorian Calendar, it has 12 months
in a year: Muharram, Safar, Rabi al-Ula, Rabi al-Thani, Jumada alUla, Jumada al-Thani, Rajab, Sha’ban,
Ramadhan, Shawwal, Dhul Qa’da and Dhul Hijja. Major celebrations common to all Muslims are the two
Eid (feast) days, such as the Eid al-Fitr (eed’ al fi;-ter), or the “Festival of the FastBreaking”, which signals
the end of Ramadhan and the onset of Shawwal. On the other hand, the Eid al-Adha(eed’ al ad’-ha), or the
“Festival of Sacrifice,” which falls on the tenth day of the month of Dhul Hijja, signals the conclusion of
the pilgrimage, and is celebrated by all Muslims with special prayers, feasts, gifts, and the sacrifice of an
animal (usually a lamb or goat). The meat is distributed to the needy, relatives and friends.The festivities
include congregational prayer, giving and sharing with the poor and needy, feasts, gatherings, gift giving,
fun, and entertainment, especially for children. A typical greeting on these occasions is “Eid Mubarak” or
“Blessed Holiday.” To accommodate the needs of the students during these observances, schools are
encouraged to add/note the Muslim holidays on their calendars.Celebrating Eid requires that Muslim
students take at least one day off from school. There should be no penalty for this religious obligation.
Because the occurrence of Eid depends on the sighting of the new moon, the exact date cannot be
determined with certainty ahead of time.
5. RELEVANT ISSUANCE RESPONSIVE TO THE NEEDS OF MUSLIM LEARNERS
a. DO 32, s. 2013 – Reiterating DECS Order No. 53, s. 2001 (Strengthening theProtection of Religious
Rights of Students)
b. The National Commission on Muslim Filipinos has called for strict implementation of the policy on the
right of Muslim Filipino women to wear hijab/veil. Hence, the Department of Education (DepEd) reiterates
its policy on the protection of religious rights of students as contained in DECS Order No. 53, s. 2001
entitled Strengthening the Protection of Religious Rights of Students, to wit:
c. In specific case of the Muslim students, the following policies shall be adopted:
d. Female Muslim school children should be allowed to use their veil or headdress (hijab) inside the school
campus;
e. In Physical Education (PE) classes, Muslim girls shall be allowed to wear appropriate clothing in
accordance with their religious beliefs; and
f. Muslim students shall not be required to participate in Non-Muslim religious sites.
g. D.O. No. 41, s. 2017 – Policy Guidelines on Madrasah Education in The K To 12 Basic Education
h. D.O. No. 40, s. 2011 – Refinement of Standard Madrasah Curriculum (SMC) To Refined Elementary
Madrasah Curriculum (REMC)
i. D.O.No. 51, s. 2009 – Institutionalization of The Standard Madrasah Curriculum
F. Activities and Assessment
Peer Activity. Choose a partner. From the list of Muslim expressions above, select two or more and use it
as a conversation between you and your peer in a desired situation.
Brain Teaser. Complete the table by writing your important learnings.
NAME OF LEGAL BASES POSSIBLE IMPACT TO MUSLIM
PROGRAM LEARNERS

K to 12 RA10533/ The K to 12 Curriculum was designed to address diverse

BEP learner needs, and may be adapted to fit specific learner
K to 12 Law
groups like Muslim Learners.

ALIVE/ DO51, s.2014 This program enhances the education system for the Filipino
Muslim Learners and ensure that they will have access to
Madrasah DO41, s.2017
quality and relevant education that is also in line with the
Education Islamic Cultural heritage and values.

PRIME EFA The program not only provided interventions to address the
issues on dropouts, absenteeism, and poor participation of
BESRA
said group of learners in schools but engaged in the
communities to take part in preserving their culture.
BEAM- RA10533/ Some of the programs of Australia to aid Philippine
ARMM Educational System.
K to 12 Law

BEST RA10533/ Some of the programs of Australia to aid Philippine

Educational System.
K to 12 Law

a. My Identity
Below are words in the box. Select and write down in the appropriate column those which are permissible
for Muslim learners. (Note: Words which are not permissible must be explained by the teacher).
 Dress Food Way of worship Holidays

Hajj Eid al-Fitr

hijab meat (Halal
chicken/beef) Ramadhan Amun Jadid
abaya
bread Zakat
kuppiya (halal certified)
wudu
(mimbar?)

b. Coach Me If You Can

For you to be familiar more with some teaching strategies suited for Muslim learners, you may interview
some of your colleagues especially those seasoned teachers or those with knowledge about Muslim
education. Then apply the learning by reflecting it in your DLL/DLPs.
 G.Reflection
1. In your Journal Notebook write a reflection on how you can be responsive to the needs of our Filipino
Muslim learners.
In order to be a responsive teacher to the needs of Muslim learners. Make sure that the classroom and school
are safe and conducive for all students which promotes respect in individual differences because every child
deserves dignity and respect—no student should be made to choose between practicing their faith and
getting an education.
If you are not Muslim, learn about Islam to better understand your Muslim students. Just as Christianity is
a faith with many forms of expression. Observing Ramadan is universal for practicing Muslims, but its
expression can look different depending on community and culture. Not all Muslims fast, not all Muslims
can fast, and not all Muslims begin to fast at the same age. Give them options that will help them succeed.
Communicate with parents. Let them know you’re supportive of their child.
And by creating a safe space for people to be different without being marginalized, teachers can show their
students what it looks like to Love Anyway.

2. Post KWL Workshop: Working with your Group, complete the third column of the KWL chart.

What already KNOW about What do you WANT to know What have you LEARNED in
DepEd’s MEP? about DepEd’s MEP? the Session? (to be filled up at
the end of the session)
This is a program for the I want to know more about how I have learned that MEP or
education of Muslim Learners. can Muslim learners be Madrasah Education Program is
supported through this program a comprehensive program for
and how can I help my Muslim Muslim learners in public
learners to attain their needs. schools and private madaris,
which provides appropriate and
relevant educational
opportunities within the context
of their culture, customs,
traditions and interests. This is
done through the integration of
the Arabic Language and Islamic
Values Education (Alive
Program).