1. What is the relationship between TESOL and Islam?
2. Does the learning of English as a second language contravene Islamic principles?
3. Is it possible to learn or teach English without reference to British or North American culture?
4. Is English the language of the 'infidel'?
5. Is TESOL Islamia only for Muslim teachers and learners of English?
   

1. What is the relationship between TESOL and Islam?

The relationship between TESOL and Islam is a multi-faceted one. At the linguistic level, TESOL Islamia is of the view that the dominant mainstream varieties of the English language that pervade ESL programmes around the world are a repository of Anglo-Western culture along with its particular beliefs, assumptions, attitudes and views about the world and how it perceives 'other' cultures. The Muslim ESL classroom is therefore seen as a site of conflicting interests between two sharply distinct views of the world: on the one hand are the secular/Anglo-Saxon/Judaeo-Christian values that permeate mainstream English discourses, and on the other, the traditional Islamic view of the world derived from the Qur'an and the teachings and practices of the Prophet Muhammad (pbuh).

At the pedagogical level, TESOL, TEFL, ELT, TESL and applied linguistics are essentially all products of the dominant English speaking countries of the West. The approaches, standards, rules, methods and techniques that underpin mainstream TESOL pedagogies around the world have mostly been derived from a secular/techno-scientific/Anglo-Western view of the world. Notions, concepts, views and assumptions as to what constitutes 'education', 'learning', 'teaching', or what is an ideal learner, teacher, or classroom environment all tend to be taken for granted with minimal consideration for the socio-political, socio-economic and socio-cultural implications for Muslim communities. Second language policies in the Muslim World that undermine the importance and the functions of local Muslim languages (such as Arabic, Farsi, Urdu, Turkish, Bahasa Indonesia, Hausa etc.) or over-emphasise the importance of the "native" English-speaker or of the standards of British or North American English or the importance of assimilating Anglo-Western culture are all symptomatic of pedagogies that have not been devised in the best immediate interests of Muslim learners of ESL.

2. Does learning ESL contravene Islamic principles?

The learning of English as a second or foreign language does not per se contravene Islamic principles. There is a long documented history in Islamic societies of learning foreign languages. In his much celebrated work - Al-Muqaddimah (The Prolegomena) - Ibn Khaldun (1377 C.E.) elaborated extensively on the principles of learning a foreign language; his work is arguably the earliest documented treatise on modern approaches to language and communication (see articles by John, J and Donley, M J in the articles section). For a modern treatise on the history of foreign language learning in Islamic societies, please refer to Stephen Casewit's excellent paper in the articles section.

Insofar as the Qur'an is concerned, there are two verses that come to mind:

And among His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.

Surah Al Rum (30:22)

Oh mankind, We have created you all out of a male and a female and made you into tribes and nations, so that you may come to know one another. Verily, the noblest of you in the sight of Allah is the one who is most deeply conscious of Him.

Surah Al Hujuraat (49:13)

It is clear from these verses that Islam is appreciative of the multilingual and multicultural dimension of human societies. This interestingly contrasts with the well-known account of curse of Babel in biblical literature.

For a more extensive discussion on the Islamic jurist position (i.e. the position of the 'ulema') regarding the permissibility of learning English, please follow the 'fatwa' link [click here]

However, it bears mentioning that although the learning of English is clearly permissible and indeed encouraged within an Islamic framework, it is not uncommon for many Muslims of different political denominations to express unease and at times even hostility towards the rising prominence of English in contemporary Muslim society. Often, because of its historical roots, the spread of English language is associated with Christian missionaries, colonialism, negative effects of globalisation, and 'Anglo-Western' hegemony.

There are a series of articles in the Newswatch section that document some of the common tensions betwen Islam and English.

3. Is it possible to learn English without reference to British or North American culture?

It may be argued that a certain degree of British or North American culture is necessary to facilitate communication between native speakers of English and Muslim users of ESL. However, it may also be argued that given that only a minimal number of Muslim learners actually have a need to interact with native speakers of English, it is difficult to justify at least in educational terms the teaching of an 'Anglo-Western' variety of English in Muslim ESL classrooms.

TESOL Islamia is of the view that meanings, structures, constructs, and cultural content that adhere to mainstream English language discourses need to be critically examined and negotiated in the interest of best serving the communicative and educational needs of local Muslim cultures. Unfortunately, in the many Muslim contexts today, a great many ESL programmes are simply replete with culturally inappropriate and or culturally offensive learning materials.

Follow the link here to participate in a poll on the appropriacy of ESL materials in the Muslim classrooms. [click here]

4. Is English the language of the "infidel"?

There are possibly anything between 7 to 10 million Muslims who use English as a first language going on the basis of the number of Muslims residing in the English speaking countries of the West. In addition, given that the overwhelming majority of all Muslims are non-Arabic speakers, for many the English language functions as a lingua franca. Nowhere is this perhaps more evident than at the time of the annual Hajj when over 2 million Muslims from diverse parts of the Muslim World congregate in the holy city of Makkah. The importance of English was also highlighted recently during Ramadan period in 2003 when Saudi TV Channel 1 made history by broadcasting simultaneous translations in English of the evening 'taraweeh' prayers for the benefit of English speaking Muslims around the world.

Moreover, it is also worth appreciating that in recent decades an enormous growing body of traditional and contemporary Islamic literature has emerged in the English language on which millions of Muslims around the world depend for religious guidance.

Also, there is an increasingly influential view among applied linguists these days that because the number of speakers of English as a second or third language has now clearly exceeded the number of first language users, the ownership of English has gradually shifted away from Britain, North America or Australasia. Indeed, as the English language continues to spread around the world, it is continually in a process of adapting to meet the needs of disparate speech communities. The countless varieties, modes or styles of English around the globe each with its own distinct cultural peculiarities are indicative of the diversity of the language. And so because of this shift in the ownership of the language away from its 'traditional' or historical origins, it is becoming increasingly difficult to attribute one particular culture to the English language. Interestingly some Muslims arguing in this vein such as Al-Faruqi have made a strong case for 'Islamic English' as a variety that reflects Islamic values and principles.

5. Is TESOL Islamia only for Muslim teachers and learners of English?

Absolutely not! TESOL Islamia is primarily concerned with resolving areas of conflict between Islam and mainstream TESOL activity and exploring approaches, paradigms or strategies that can best serve the interests of Muslim ESL learners. At the same time, TESOL Islamia acknowledges a lot of common ground in mainstream TESOL theory and practice and encourages all TESOL professionals (Muslims and non-Muslims) to better understand the interplay between Islam and mainstream TESOL practice with a view to enhancing the teaching of English in the Muslim World and the mutual understanding of each other.

Two very eminent applied linguists (Alastair Pennycook and James Tollefson) have already produced some insightful accounts on the relation between Islam and TESOL. Their contribution to the field is much appreciated.

Visitors to this site are also encouraged to read the testimonials in the testimonial section that have been mostly submitted by non-Muslims.