Nazhruna: Jurnal Pendidikan Islam Vol.
6 Issue 3, 2023.
E-ISSN: 2614-8013
DOI: https://doi.
org/10.
31538/nzh.
Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims Dina SijamhodiN-NadareviN1 Ahmed UoliN2 Faculty of Islamic Studies.
University of Sarajevo.
Bosnia dan Herzegovina Faculty of Islamic Studies.
University of Sarajevo.
Bosnia dan Herzegovina Email: dina.
sijamhodzic-nadarevic@fin.
ba, ahmed.
colic@fin.
Received: 02-06-2023 Revised: 26-06-2023 Accepted: 06-07-2023 Abstract This article aims to highlight the core educational/upbringing processes of Islamic Religious Education in Bosnia and Herzegovina maktabs, based on the theoretical framework and qualitative research using interview methods.
A short framework of the development and status of maktabs in Bosnia and Herzegovina as basic nonformal institutions of Islamic education among Muslims is provided in the The aim of the research is to examine the attitudes and experiences of muallims regarding the possibilities of realizing the fundamental areas of religious education/upbringing, and the use of approaches, methods, and forms of religious education of children in maktabs.
This part of the research also aims to examine the perceptions of muallims about the importance of the principles of religious upbringing of children.
The findings show that through methodical/didactical religious education work with children, it is possible to develop all areas of education and that this process runs simultaneously, building a complete personality of the child.
It is also apparent that Muallims respect the basic educational principles, with a note that certain educational principles are difficult to fully implement due to numerous limitations.
When it comes to educational approaches and methods, it is evident that the prevalent approach is directed towards positive transformation and the encouragement of pupils, which stimulates the internalization of universal and Islamic values.
Keywords: Maktabs.
Bosnia and Herzegovina.
Muallims.
Upbringing Areas.
Principles.
INTRODUCTION
Islamic Religious Education in Bosnia and Herzegovina Maktabs Ae Background Islam is the predominant faith in Bosnia and Herzegovina (BH), making up 51% of the population, of whom mostly identify as Bosniaks (Bosnian Muslim.
The origin of Islamic education in Bosnia and Herzegovina dates back as early as the 15th century, when the Ottoman Empire conquered the region of Bosnia and imposed its traditional maktab 1 and madrasa education system.
With the arrival of the Ottomans in Bosnia, all educational institutions were formed and developed under the influence of previously established schools in Turkey.
The Ottoman education system was unique within its region of the Empire.
Muslim schools in Bosnia from the 15th to the second half of the 19th centuries had a predominantly religious character based on this model.
Among all schools that existed during the Ottoman reign in 1 Maktabs are religious nonformal schools attached to the mosques or as a part of educational/maktab centers of the Islamic Community in Bosnia and Herzegovina.
https://e-journal.
id/index.
php/NAZHRUNA Dina SijamhodiN-NadareviN & Ahmed UoliN Bosnia, maktabs were the most numerous, and their exact number is difficult to determine.
However, the vast number of mosques indicate that the number of maktabs was likely high.
During Ottoman rule in Bosnia and Herzegovina, there were over a thousand maktabs.
As primary religious schools, sibjan maktabs were usually built by mosques.
The subjects taught in these maktabs and the textbooks used depended on the qualifications and abilities of the students and their teacher .
uAoalli.
In highly ranked maktabs, the education was generally better and students used more textbooks.
In Sarajevo maktabs, for example.
AuSufaraAy .
extbooks for proper reading of the QurAoa.
AuTajvidAy.
AuIlmihalAy.
AuIlmi AhlaqAy.
AuFiqhAy.
AuHadithAy.
AuMuniAy.
AuHalebijaAy.
AuTaAolimul mutaAoallimAy, and other textbooks were used.
The aim of maktab teaching was to instruct students in reading the QurAoan properly and to teach them the foundations of religion, religious rituals, and morality.
Teaching methods in maktabs were mostly traditional.
The maktab teaching was performed by a muAoallim who was generally the imam of the neighboring mosque, in addition to his AuhalifaAy .
uAoallimAos assistan.
, who helped the muAoallim in the instruction process.
Children memorized subjects that they could not understand because the instruction was in Turkish and Arabic.
It is not certain how long the school year lasted.
school age for admission of children was not prescribed, nor was there any division into classes.
The occupation of Bosnia by the Austro-Hungarian Empire did not interrupt the work of sibjan maktabs, and they remained unchanged until the end of the Austro-Hungarian reign.
the 1890Aos, the Austro-Hungarian government sought to regulate the teaching instruction in maktabs, since they were less accommodated to modern requirements.
Reformed maktabs called AuMaktabi ibtidaijjeAy were opened after 1893.
It was envisaged that both religious and secular subjects would be taught in reformed maktabs.
When Bosnian intellectual Safvet-beg BaagiN was asked about the reason for Bosnian cultural and educational backwardness, he answered that it was in maktabs ibtidaijje .
he reformed maktab.
He answered this way because the maktab classes were obligatory for the children who were 7 years of age and had to attend classes in maktabs for three school years.
Students could enter the elementary school only after graduating from maktab.
This provision resulted in children graduating from maktabs at the age of 10, and from elementary school at the age of 14 or 15.
For most of them, that meant that it was too late to enroll in high school.
Only a few numbers of maktab graduates enrolled in high school, so Muslim students could not occupy important positions in society because they did not have the proper qualifications.
Between the two world wars.
Raisu-l Ulema Demaludin ef.
UaueviN advocated for the reform of maktabs.
His special merit was reflected in the introduction of the native language in maktab instruction and the printing of religious textbooks in the native language which was however, written in Arabic letters .
he script called Arabic.
During the Communist regime .
, childrenAos religious education in maktabs was stifled and closely controlled.
Today, however, maktabs are basic nonformal institutions of Islamic education among Muslims in Bosnia and Herzegovina.
The basic goal of the maktab education is to introduce the 2 Ismet KasumoviN, kolstvo i obrazovanje u Bosanskom ejaletu za vrijeme osmanske uprave (Schooling and Education in the Bosnian Eyalet during the Ottoman Administratio.
(Mostar: Islamski Kulturni Centar, 1.
, 95.
3 Hajrudin IuriN.
Muslimansko kolstvo u Bosni i Hercegovini do 1918.
(Muslim Education in Bosnia and Herzegovina ) (Sarajevo: Veselin Maslea, 1.
, 201.
4 Ibid.
, 200Ae212.
322 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims basic Islamic teachings to children, and prepare them for the practical living of Islam.
5 Students aged 6 to 15 .
rimary school ag.
are formally enrolled in the appropriate class based on their age or level of knowledge.
The curriculum consists of nine years of teaching, with nine corresponding grades organized in three levels.
Based on the extensive reform of maktab religious education conducted by the Department for Religion and Education at the Riyasat of the Islamic Community in 2003, the textbooks (Ilmiha.
for all levels of maktab religious education were published.
Additional reform was done in 2020 including newly published School groups are formed according to levels .
asic, middle, and upper leve.
, and classes are held two, three, or four times a week, depending on the jamaat, from four to six hours specifically for each level.
Teachers who have graduated from one of the Islamic faculties in Bosnia and Herzegovina and abroad carry out teaching.
6 According to statistical data of the Islamic Community in Bosnia and Herzegovina from the 2021/2022 academic year, over 100,000 children were enrolled in maktabs.
The total number of maktabs in the country is 2,000, including maktabs of Bosniak communities in the diaspora.
Theoretical Framework of the Research The fundamental intention of religious education is the positive and complete development of man, and the realization of his maximum potential.
Therefore, the process of religious education should start from early childhood.
One of the key issues of religious pedagogy is how and in what directions to educate.
On the trail of the mentioned question, this research deals with the educational/upbringing areas, principles, and methods of religious education of children within the framework of maktab teaching in Bosnia and Herzegovina.
The QurAoanic perspective deeply establishes a comprehensive approach to upbringing and education, urging the development of moral education, spiritual .
tate of the sou.
, intellectual .
evels and styles of thinkin.
, aesthetic, social and other areas.
The Islamic pedagogical approach recognizes the combination of cognitive .
l-'aq.
, affective Ae heart .
and spiritual .
aspects of a person's physical and moral being, as well as other abilities in order to create deeply-minded, creative, and well-educated individuals.
Education is not only aimed at filling minds with knowledge, but also at fostering good characters and understanding social obligations.
Therefore, from an Islamic perspective, motivational learning emphasizes the incorporation of Islamic values to create holistic individuals .
nsan al-kami.
5 AuNastavni plan i program mektepske poukeAy (AuThe Curriculum of Maktab EducationA.
Islamska zajednica u Bosni Hercegovini (Islamic Community Bosnia Herzegovin.
Taken http://mekteb.
ba/images/stories/dokumenti/npp_mektebske_pouke_2018-1.
ccessed 22 July, 6 Dina SijamhodiN-NadareviN.
AuThe Structure of Islamic Educational Institutions in Bosnia and Herzegovina and Curriculum DevelopmentAy.
Islamic Textbooks and Curricula in Europe (Frankfurt am Main: Peter Lang Ae Internationaler Verlag der Wissenschaften, 2.
7 AuPravilnik o mektebima i mektebskoj nastaviAy (ARulebook on Maktabs and Maktab EducationA.
Rijaset Islamske zajednice u Bosni i Hercegovini (Riyasat of the Islamic Community in Bosnia and Herzegovin.
Taken from:
http://rijaset.
ba/mekteb/normativ/pravilnik.
ccessed 20 December, 2.
8 Dina SijamhodiN-NadareviN.
AuDie Islamische Religionspydagogik in Tradition und Theologie Ae eine Spurensuche nach MerkmalenAy (AIslamic Religious Pedagogy in Tradition and Theology: A Search of CharacteristicsA.
Islamunterricht im Diskurs: Religionspydagogische und fachdidaktische Ansytze (Gyttingen: Vandenhoeck & Ruprecht, 2.
: 55Ae72.
323 | Nazhruna: Vol.
6 Issue 3, 2023 Dina SijamhodiN-NadareviN & Ahmed UoliN Based on this idea, the classifications of special educational/upbringing areas are developed in the Islamic pedagogical literature, which facilitates a more specific study of the overall educational theory and practice.
For instance.
Ali Abd Al-Halim Mahmud .
in his book Usul At-Tarbiyah Islamiyyah / Fundamentals of Islamic Pedagogy9, elaborates in detail the areas of human education such as moral, spiritual, intellectual, physical, aesthetic, social, and political.
In Western pedagogical literature, there are also diverse classifications of basic educational/upbringing areas.
Among them, the following stand out: physical, intellectual, moral, social, aesthetic, and work education.
10 In addition to the basic ones, within the framework of different classifications, the following areas of education could be found:
biological, humanistic, health, self-protection, technical, traffic, safety, ecological, political, civil, democratic, economic, artistic, sexual, intercultural, education for peace and non-violence, education for human rights, education for tolerance, education for free time, education for sustainable development, etc.
The aforementioned areas are often studied as an integral part of one or more basic educational areas.
The educational process should satisfy the needs of all these dimensions of the human being, including the body, sense of art, beauty, emotions, moral sense, mental abilities, among other aspects.
above all, of course, faith and the religious needs should permeate the entire education.
Presentations on the principles of religious upbringing and education of children can also be found at the classical Muslim scholars, such as: Ibn Sahnun.
Al-Jahiz.
Al-Farabi.
Ibn Sina.
Az-Zarnuji.
Al-Ghazali and others.
Ibn Sahnun, in his book from the ninth century, "Adab Al-Muallimin / Rules of Conduct for Teachers", pointed out that education should be based on fairness, responsibility, modesty, and patience of educators, which are important principles of religious education of children.
Also in the ninth century.
Al-Jahiz wrote the book "Kitab Al-Muallimin / The Book for Teachers", in which he emphasized the need for educators to take into account the mental abilities of students, and to use understandable language.
This recommendation indicates the important principles of adequacy and individualization.
Further.
Al-Farabi emphasized that learning is "a purposeful activity that aims to achieve a certain goal, which is the understanding of things that were not previously known", which is the basic principle of upbringing and education, often called the principle of activity.
Ibn Sina explained how important it is for children to develop emotional control.
He emphasized that the educational process must be interesting, enriched by the enjoyable and exciting experience of In his works.
Ibn Sina especially emphasized the principle of socialization, which helps children and young people to become integrated members of their community, and to find their place in society.
A special contribution to the methodology of religious education was done by AlGhazali, whose works are a rich source of rules and legalities for the religious education of In his work "Ihya Ulum Ad-Din/The Revival of Islamic SciencesAy.
El-Ghazali explains numerous principles and rules within the educational process: compassion in approach, 9 Ali Abd Al-Halim Mahmud.
Osnovi islamske pedagogije (Fundamentals of Islamic Pedagog.
(Novi Pazar: El- Kelimeh, 2.
10 Ante VukasoviN.
Pedagogija (Pedagog.
(Zagreb: Hrvatski katoliski zbor MI, 2.
11 Sebastian Gynther.
ABe Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational TheoryAu.
Comparative Education Review.
Vol.
No.
: 367Ae388.
324 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims appropriateness of content, consistency, positive orientation, etc.
12 Apart from him.
Az-Zarnuji in the book "Ta'lim Al Muta'llim / Instruction of the Student: The Method of Learning", written at the beginning of the thirteenth century, also discussed those educational principles.
This work was used centuries later as essential literature in the field of ethics and pedagogy.
Didacticmethodical principles and rules are extensively elaborated on a classical way with practical examples, such as: gradualness, repetition, active learning, interest, connection with practice, moderation according to the nature of the student, learning from easier to harder, from closer to further, from simple to complex, etc.
Different classifications of the principles of education exist within contemporary pedagogical literature.
Authors MaliN and MuiN in their book "Pedagogy" 14 consider the following principles of educational work: activity, connection of theory and practice, individualization, socialization, appropriateness, systematicity, gradualism, clarity, rationality, durability of adopted contents, positive orientation, and unique orientation with pluralism of action and attitudes.
VukasoviN deals more thoroughly with the following nine educational principles: purposefulness, activity, positive orientation, versatility, appropriateness, individualization, socialization, uniqueness, and consistency.
Considering the existence of a large number of principles and different classifications, it is up to religious educators to guide the educational process in a planned and organized manner using the principles of education, and to take into account the specific dynamics of their representation while striving to achieve the set goals.
Educational principles that are fundamental and indispensable for religious educational work with children have been singled out from the above classifications.
In the analyses of principles of religious upbringing of children.
VukasoviN's classification is used in the research.
When it comes to educational strategies that combine educational methods within themselves, the following classifications exist within the pedagogical literature: .
according to the method of acquiring knowledge and developing skills .
ecture, participative and interactive, research, active-experiential, action and complex, and strategy warm-up, and relaxatio.
, .
according to the size of the educational group .
trategies suitable for large groups, smaller groups, or teams and strategies suitable for working with one studen.
, .
according to areas of education .
trategies of physical, moral, intellectual, work, social, and aesthetic educatio.
, .
according to constructivist theory .
lassical, traditional, and strategy-oriented activities of student.
, .
according to social needs .
trategy of existence, socialization, and individuatio.
Each of the mentioned educational strategies, which are also presented by some authors as broader educational methods, includes several educational methods.
One of the classifications of educational strategies presented in the pedagogical literature is a classification based on three methodological approaches in the process of education, and on the pedagogical acts that characterize them: .
improving guidance and 12 Ebu Hamid Muhammed El-Gazali.
Ihja Ulumid-din Ae Oivljavanje vjerskih nauka (The Revival of Islamic Science.
(Sarajevo: Connectum, 2.
13 Dina SijamhodiN-NadareviN.
ADidaktisko-metodiske ideje Burhanuddina ez-ZernudijaAu (ADidacticMethodical Ideas of Burhanuddin Az-ZarnujiA.
Novi Muallim.
Vol 8.
No 32 .
: 80Ae87.
14 Josip MaliN.
Vladimir MuiN.
Pedagogija (Pedagog.
(Zagreb: kolska knjiga, 1.
15 Milan MatijeviN.
Vesna BiliN.
Sinia OpiN.
Pedagogija za usitelje i nastavnike (Pedagogy for Teacher.
(Zagreb:
kolska knjiga, 2.
, 153Ae165.
325 | Nazhruna: Vol.
6 Issue 3, 2023 Dina SijamhodiN-NadareviN & Ahmed UoliN encouragement .
prevention and .
disciplining and sanctioning.
This classification is elaborated by Bosnian pedagogue Slatina16 in his theory of confluent education.
According to this theory, education is understood as a process in which the educator, by means of psychosocial and sociocultural actions, improves and encourages persons, striving to preserve, improve, and form their personality, and prevent or remove, depending on the person's current needs, with the aim of developing the person into a versatile, complete, spiritual, and active human being.
The roots of this classification could be recognized in the QurAoanic and Sunnah concept of education, which aims at education/upbringing that predominantly use encouraging, stimulative, and transformative methods.
When analyzing the methods of religious education of children in BH Maktabs, the above theory and classification is evident.
Research methodology A qualitative method was used in the research: a guided interview, which implies that the topics and questions are specified in advance in a given framework, and that the interviewer decides on the sequence of topics and the way of asking questions.
17 A survey questions included a set of open-ended questions, which enabled participants to express their attitudes, opinions, experiences and practices.
Answers to open-ended questions were classified/coded according to the specific categories related to the research The research sample consists of muallims/teachers who work as religious educators in Maktabs of the Islamic community in Bosnia and Herzegovina, which also includes Maktabs in the Bosniak diaspora.
Interviews were conducted in 2019 with sixteen mu'allims .
and one female mu'allim from 'Bosnia and Herzegovina and four Maktabs in the Bosniak diaspora (Sweden.
Croatia.
Belgium and the United State.
The interview was conducted in person or by phone or Skype, depending on the availability of the participants.
The criteria for selecting participants were: .
that they have a minimum of five years of work experience in maktab teaching, and .
that they are recommended by three colleagues/muallims.
The aim of the research is to examine the attitudes and experiences of muallims regarding the possibilities of realizing the fundamental areas of religious education/upbringing, and the use of approaches, methods, and forms of religious education of children in the maktabs where they work.
Also, this part of the research aims to examine the perceptions of muallims about the importance of the principles of religious upbringing of children.
The paper is based on the following research questions: .
What areas of religious education/upbringing are developed in maktab pupils.
What are the most important principles of the methodology of religious upbringing of children according to the attitudes of the muallim.
What approaches and methods of religious education muallims use in In the research results, the findings and the most frequent examples obtained through interviews with muallims related to the research questions are presented.
16 Mujo Slatina.
Od individue do lisnosti Ae uvocenje u teoriju konfluentnog obrazovanja (From Individuality to Personality:
Introduction to the Theory of Confluent Educatio.
(Zenica: Dom tampe, 2.
17 Vlado AndriloviN.
Metode i tehnike istraivanja u psihologiji odgoja i obrazovanja (Research Methods and Techniques in the Psychology of Upbringing and Educatio.
(Zagreb: kolska knjiga, 1986, 38.
326 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims Research results The interviews showed that muallims in maktabs largely strive to develop the fundamental areas of education, mostly intellectual and moral, then social and physical, and at the very least, aesthetic and work education.
They emphasized that they try their hardest to develop moral education, but there are certain limitations, which predominantly direct their work towards the development of intellectual education.
One of the limitations they singled out refers to textbooks .
, which represent a rich source of information, but mostly offer data and statistics.
Muallims believe that textbooks lack more didactically designed educational content and tasks, as well as practical advice and guidelines focused on educational work with Another limitation is the external evaluation in the form of final exams in maktabs .
, in which participants are required to memorize and reproduce information, while the educational aspect of the children's personality development is neglected during the evaluation.
In a similar format, competitions are organized for participants, where the acquired information .
eneral knowledge tes.
and the skills of learning and memorizing the Qur'an (Kirae.
are This approach and concept of curriculum, textbooks, competitions, and final exams limits teachers in their efforts to devote themselves to the development of moral, social, physical, aesthetic, and other basic educational areas to a certain extent, which can be seen from the following examples.
Development of educational/upbringing areas in Maktabs In terms of the development of the physical education area, muallims try to develop awareness among participants about the importance of maintaining cleanliness and hygiene, and encourage them to be physically active through various recreational and sports activities, as well as physical exercises.
They often organize educational trips with encouragement for physical activities such as sledding, skiing, hiking, running, football, volleyball, basketball and swimming.
On these trips, through performing prayers together, they try to highlight the physical benefits of regular prayer.
Tournaments and competitions are organized in maktabs to promote sports such as athletics, gymnastics, football, futsal, volleyball, basketball and table tennis.
Maktab playgrounds, as well as children's parks near the maktab, are used for the development of physical education.
One more example from the maktab is the cooperation with the Interreligious Council of BH, in which a race is organized for young Orthodox and Muslim children, who are challenged to run from a church to a mosque, in order to encourage healthy lifestyles and promote interreligious cooperation.
Muallims sometimes organize free dental and ophthalmological examinations for Maktab pupils.
They organize the memorization of important concepts and terms through games, movements, and physical exercises.
The end of the lesson is organized through games that engage the children physically .
day-night game, repeat through movement, pantomim.
The intellectual field of education is given the most attention in the maktab curriculum, textbooks, competition plan, and external evaluation.
Muallims develop the children's desire to acquire useful knowledge and, throughout teaching units, strengthen their motivation for reading, learning, and critical thinking.
Activities aimed at learning and memorizing the Qur'an, as well as guided conversations about the messages of the learned verses, remain unavoidable.
In many maktabs, there are hifz sections, through which children memorize the Qur'an.
Special 327 | Nazhruna: Vol.
6 Issue 3, 2023 Dina SijamhodiN-NadareviN & Ahmed UoliN attention is paid to learning Arabic script, as well as the mother tongue and some foreign In school lessons, muallims use various multimedia content to motivate children.
Group analysis of instructive educational and cartoon films are also organized.
Attendees who study and work hard are rewarded.
It can be concluded that during the development of the children's intellectual education, muallims focus on reading, memorizing, understanding information and facts, and on the development of critical thinking.
Muallims consider the area of moral education to be the most important in working with the maktab population, stressing that building good behavior in children is the primary goal of education.
Therefore, they are taught about Islamic rules of behavior towards parents, teachers, neighbors, elders, peers, and others.
They try to develop children's identity and a sense of pride in their religion, nation, language, culture, and tradition.
Children develop confidence, self-esteem, self-control, and responsibility.
They encourage students to apply what they have learned practically in school and in life as well as motivate them to respect the rules of modest They also organize educational trips, which are used as an opportunity to monitor and influence the children's behavior.
They continuously have open conversations with children about their individual needs and the challenges they face.
They focus special attention on preventive work with children and discussions on topics such as smoking, alcohol, and The focus of the work is also on developing friendship, a culture of dialogue, and qualities such as reliability, honesty, patience, empathy, gentleness, resourcefulness, and problem-solving.
Muallims develop the intrinsic motivation in children to be benefactors, waqifs, and generally useful to the community.
The above examples show that the relationship between muallims is focused on the development of good behavior in children as well as on the application of what has been learned in various social contexts.
The development of moral education is largely connected with the development of social education.
The interviewed muallims pay a lot of attention to this area and try to develop it through numerous activities.
They work with children on the rules of behavior according to a number of social categories and accustom them to socializing and living with others.
They are encouraged to apply the learned rules in relation to family members, teachers, neighbors, friends, peers, younger, and older people.
Special attention is paid to the development of intercultural education based on the principle of integration.
Through the organization of multiday excursions, they develop socialization, which is the primary goal of this area of education.
They organize visits to sick members of the jamaat, home visits to peers, as well as visits to hospitals and homes/institutions for neglected children.
They promote socialization by helping each other in actions and humanitarian activities.
An important segment of socialization is devoted to the development of critical attitudes towards various forms of antisocial behavior in the community, and to the development of non-violent communication skills.
Muallims strengthen the children's sense of community through group performances and actions and work in pairs.
From the content and procedures with which they strive to develop the aesthetic area of education, muallims reported that they constantly emphasize the beauty and harmony of God's creation.
Together with the children, they organize actions to clean the mosque and the backyard area, as well as starting a project to decorate and maintain the maktab classrooms.
They continuously strive to develop the awareness of the participants about the importance of 328 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims protecting the environment, keeping their body and clothes clean and beautiful, and to find the balance between Islamic dress codes and fashion trends.
In some schools, competitions in beautiful clothing are organized.
Courses for muezzins and competitions of reciting the Qur'an, choir and drama sections are also found in numerous maktabs.
Cultural programs are often organized in which pupils participate, through which the positive aspects of various types of art are highlighted.
Through their work in the aesthetic field of education, muallims strives to develop a proper attitude towards beauty.
The working area of education is specific because all the previously mentioned areas of education are in the function of its development.
Muallims tend to develop the children's belief that success comes from efforts, preparing them to take responsibility.
They encourage children's freedom and creative practical expression, and to find an outlet for that expression by participating in various programs and activities in maktabs and community.
The habit of organizing their day and orienting themselves towards prayers is being strongly recommended.
In doing so, the children follow and record the prayers they performed, and receive prizes.
Muallims organize courses through which children are prepared for practical work in the mosque, such as vacuuming the mosque, preparing snacks, wiping the blackboard and cleaning the classroom.
Muallims talk to children about the schedule of daily activities, habits, boredom, laziness, use of mobile phones and social networks, games, long sleep and many other Parents sometimes participate in these activities.
They try to talk with parents about children's behavior and work habits, working together on their development.
Presented examples indicate the dedication and creativity of muallims in the process of developing the basic areas of education for maktab students, which can serve as an inspiration to other teachers in the process of choosing and adapting existing activities, but also as motivation when creating their own activities.
Muallims strive to develop fundamental, but also additional areas of education such as health, environmental, artistic and intercultural, peace and non-violence, human rights, fair and balanced relations between the sexes, tolerance, and time Although muallims try to develop all educational areas, it is noticeable that they pay the most attention to intellectual and moral education due to certain limitations explained above in the text.
The importance of the principles of religious upbringing of children The results show that muallims believe that the stated principles and the way they are implemented are very important in the realization of maktab teaching.
Many examples of principle implementation were given by muallims, but only few of them will be presented here.
Muallims have the most difficulty implementing the principles of individualization, versatility, and uniqueness.
Satisfying the principle of individualization is difficult due to the large number of enrolled children, and large groups.
Some muallims try to individualize teaching according to the principle of appropriateness for gender and age, but rarely respecting individual characteristics and specificities.
They try to have more frequent contact with the children, get information through parents and friends, talk to them when the opportunity arises, and prepare individualized tasks when working with combined classes.
The most common example of applying the principle of individualization is working with talented students, as well as with students who have problems and difficulty following lessons.
Muallims try to respect the 329 | Nazhruna: Vol.
6 Issue 3, 2023 Dina SijamhodiN-NadareviN & Ahmed UoliN principle of socialization through the intentional religious upbringing of children, which aims to prepare them to be active and useful members of society.
The principle of versatility is challenging to implement due to the lack of time for detailed planning and preparation of maktab lessons since in most cases, they work as imams.
However, they strive to respect the principle of versatility, attempting to develop as many areas of religious education as possible, as well as sustaining positive behavior patterns of children.
Muallims try to make correlations within the content of different school subjects and topics.
Some of the teachers pointed out that with each teaching unit, they try to cover as many areas and dimensions of the child's personality as possible, jointly analyzing the topic from different Due to the lack of adequate communication and cooperation with the children's parents, it can be challenging for religious education teachers in schools to respect the principle of Given that all factors of education .
arents, family, and teacher.
are required to work harmoniously and uniquely on the child's development, muallims encounter practical and time limitations in its implementation.
Nevertheless, most muallims try to cooperate with parents, to a greater or lesser extent, and some muallims cooperate with Islamic religious education teachers in state schools.
Trying to respect this principle, they involve parents in maktab activities, invite them on trips and excursions, organize regular parental meetings, and establish contact through social networks.
They try to inform them about the children's progress through messages and calls, student booklets, information sessions, and written reports.
The principle of activity was highlighted by the interviewed muallims as one of the most important principles.
Pupils get the necessary space to participate in decision-making, and the opportunity for practical application of what they have learned.
Muallims stated that they try to involve children in all situations by means of questions and answers, conversations, insisting on their opinions and suggestions, and encouraging practical application of what they have learned wherever possible.
Individual teachers agree on topics with the students, according to their needs and interests, which they then work on together.
Using the principle of activity, they tend to create a pleasant working atmosphere and prevent boredom and monotony.
Consistency is respected by muallims by insisting on mutually agreed upon rules and the Islamic message that the agreement is a trust that must be respected.
They persistently advise pupils to develop positive habits.
In addition to the above, they strive to establish a balance between principledness and justified flexibility, following the example of Muhammad, peace be upon him.
The principle of patience is, according to the opinion of the interviewed muallims, one of the most important educational principles.
Its non-compliance leads to serious negative consequences, which are manifested in the loss of motivation for learning, and the appearance of fear and discomfort in children.
Muallims strive to develop patience through awareness of its importance, as well as strengthen emotional control and qualities such as gentleness, empathy, flexibility and friendliness.
Muallims strive to respect the principle of gradualness through lesson planning, monitoring children's progress, and gradual acceleration.
When they notice that the children have not adequately mastered certain contents, they return to them, respecting the pace and needs of the children.
They face difficulties in implementing this principle due to some 330 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims children's irregular attendance of classes, but they try in various ways to motivate children to come regularly in order to gradually and continuously progress.
Approaches and methods of religious education in maktabs Given that the educational practice of Muhammad, peace be upon him, was dominated by an encouraging and transformative approach, then an approach of prevention, and rarely a sanctioning method, this research examines which approaches and methods dominate in BH Through analysis, it was found that the approach of improving guidance and encouragement dominates in the work of muallims.
The methods most frequently used in the religious upbringing of children include the following: the method of storytelling, explaining, teaching, lecturing, talking, counseling, encouraging, education by example, and the method of The teaching method is mostly used in processing a new teaching unit, with the aim of learning, memorizing, understanding, and adopting new material.
The method is most often applied at the beginning of class in combination with the lecturing method and other methods.
The lecturing method is one of the basic methods of religious education of children in maktabs.
The interviewed teachers stated that they often use multimedia content in addition to the application of the lecturing method, with which they try to make the lessons more interesting.
In situations in which children are trying to present certain knowledge, skills, abilities, and habits, the explanation method is used very often by muallims.
The storytelling method is often use at the beginning or end of the lesson to encourage children to think about the messages of the story.
Muallims use instructive Qur'anic sayings, stories of the lives of the prophets, companions and later generations, picture books and collections of instructive stories, sayings from our culture and tradition, and other forms of appropriate stories.
In the form of a group discussion, the conversation method is most often used.
Muallims pointed out that they use the conversation to involve the participants, activate and engage their capacities, encourage them to ask questions, and gain insights into the level of their understanding and progress.
Muallims use the counseling method frequently in combination with other methods, especially in the approach of prevention, then through talking with children, as well as when dealing with sensitive topics.
The most common form of counseling is group counseling, due to the limited time frame.
If necessary, they try to organize individual counseling for the pupils.
The method of persuasion was less often used in the work of the examined muallims.
The process of developing beliefs, attitudes, principles, and views takes a lot of time, which is challenging for teachers who work with a large number of children and have little time at their However, despite the mentioned limitations, muallims try to apply this method because it is directly related to the internalization of knowledge and values.
Muallims emphasized that they focus on this method when transferring the contents of the aqeedah, learning the meaning of surahs, understanding the purpose of regulations, and so on.
The method of education by example is the ideal for which muallims tend to strive.
This method implies education by one's own examples, authority, actions, behavior, and lived experiences of the educator.
Muallims stated that they try to be examples and role models for the children, and they try to confirm what they are taught and raised through their own actions.
331 | Nazhruna: Vol.
6 Issue 3, 2023 Dina SijamhodiN-NadareviN & Ahmed UoliN The approach of prevention is the next approach that the interviewed muallims use in the religious upbringing of children.
This approach is quite difficult due to the large number of participants in maktab classes, time constraints, and the difficulties of continuous interaction and communication with children, as well as the children's irregularity in terms of attendance.
Among the methods of prevention are supervision, drawing attention and warning, as well as the submethod of demanding, which they use less often.
The supervision method is the most frequently used method of prevention so as to monitor the behavior and development of They stated that they try to maintain contact with the children, as well as with parents who have better insights into their needs and challenges.
The third educational approach is disciplining and sanctioning.
When it comes to disciplining, it is noticeable that muallims try to develop positive discipline in children.
while on the other hand, their sanctioning approach is used as an exception in the process of upbringing.
They use non-verbal gestures such as a warning look, shaking their head, or gently approaching a child who is distracting the class to give a sign that the child's behavior has been observed.
Muallims also use verbal warning in case a child does not do the tasks or persists in the bad They try to reprimand individually, and sometimes in front of a group, so that it has a preventive effect on other children.
The method of sanctioning is also rarely used by the teachers and only in exceptional situations.
In doing so, they use procedures such as withholding attention or privileges, taking away objects, separating them from the group to do a task that they did not prepare in time, and giving them additional responsibilities.
Physical bullying and emotional humiliation are absolutely unacceptable and not present in the maktab education/upbringing.
The method of self-discipline is a frequently used method, where muallims try to develop children's responsibility for the consequences of their actions.
They stated that they also apply the concept of restitution, where after a mistake, they agree with the child on an appropriate measure and method of compensating the consequences, while developing awareness of their own responsibility.
Of the forms of religious education of children, the examined muallims most often work within a larger or smaller educational group, otherwise working individually where there is a need and possibility for it.
Only occasionally during the school year, they manage to organize educational work with the entire team.
Working with a larger/smaller educational group is the most common form of religious education among muallims.
Children are divided into three levels, and then within each level they are grouped according to the level of knowledge, tasks, and interests.
Individual educational work is used less often by teachers due to the large number of enrolled children, time constraints, and in most cases, a lack of professionally employed assistants in maktab teaching.
They use individual work in teaching children Arabic script, reciting the Qur'an, working with children who are lagging behind or have difficulties in mastering the content, and teaching particularly gifted children.
Educational work with the collective is rarely used by muallims due to the previously mentioned limitations.
Nevertheless, they try to organize common curricular and extracurricular activities in which all children enrolled in maktab participate, such as trips, excursions, ceremonies, celebrations, iftars, joint breakfasts and dinners, congregational prayers, opportunities to summarize what was learned during the school year, final exams, meetings with 332 | Nazhruna: Vol.
6 Issue 3, 2023 Islamic Religious Education in Bosnia and Herzegovina Maktabs through the Prism of Mu'allims parents, competitions, quizzes, joint actions, and social games.
During the mentioned activities, children have the opportunity to get to know and learn from each other.
When it comes to the work of the muallims in combined departments, they generally face similar challenges and Most often, they divide the participants into three levels, which are sometimes divided according to age, and otherwise according to the level of knowledge or the type of content (Ilmihal - textbook.
Arabic Script - sufara.
Qur'a.
Some muallims divide children into the first group .
irst, second, and third grade.
, the second group .
ourth, fifth and sixth grade.
, and the third group .
eventh, eighth, and ninth grade.
Other muallims divide the groups according to the level of knowledge, but in this case, they are heterogeneous according to age.
Some muallims in the mosque organize three halkas .
: the first .
hildren who study the Qur'a.
, the second .
hildren up to eight years ol.
and the third .
hildren who study the Arabic In doing so, a muallim visits the groups, leads and controls the learning process, and engages the best student from the older group as an assistant in the youngest group.
Child who learns the Qur'an best corrects other children during learning, and the children who finish presenting the lesson from the Arabic script return to one of the other two groups.
Some muallims give different tasks to the groups, and then go around monitoring and directing their Other teachers use programmed teaching, according to which they prepare special materials for different groups and individual tasks for individual children.
CONCLUSION
The basic goal of the maktab education in Bosnia and Herzegovina is to introduce the basics of Islamic teachings to children and prepare them for the practical living of Islam.
Islamic religious education in maktabs plays an important role in building a positive, versatile, and complete personality of a child.
The special role of religious education is reflected in the promotion of universal values, respect for basic educational principles, development of intrinsic motivation, awareness of the meaning and purpose of a child's life, satisfaction of basic needs, and socialization and internalization of the content and values.
It can be concluded that, through methodical/didactical religious education work with children, it is possible to develop all areas of education and that this process runs simultaneously, building a complete personality of the It is apparent from the research that, although muallims try to develop all educational areas, they pay the most attention to intellectual and moral education.
In the educational process, muallims respect the basic educational principles, with a note that the principles of individualization, versatility, and uniqueness are difficult to fully implement due to numerous When it comes to educational approaches and methods, it can be concluded that the prevailing approach is directed toward positive transformation and encouragement, the approach of prevention, and finally the approach of disciplining and sanctioning with the focus on developing self-discipline.
In terms of the forms of religious education of children, muallims mostly use work with a larger or smaller educational group, then individual work, and rarely educational work with a collective due to the organizational structure of maktab education.
333 | Nazhruna: Vol.
6 Issue 3, 2023
Dina SijamhodiN-NadareviN & Ahmed UoliN
REFERENCES