The issue of underserved or less visible sub-groups has been the subject of recent research in gifted education. It is a relevant item when considering gifted education germane to Islam and Islamic educational philosophy. This article will focus on the unusual convergence of these two fields of research by exploring distinctive features of Islamic education, ancient and modern, that reflect contemporary perspectives on gifted education.
AbdullahF. (2012). Teaching Islamic ethics and ethical training: Benefitting from emotional and spiritual intelligence. International Journal of Humanities and Social Science2(3): 224–232.
2.
Al-AttasS. (1979). Aims and objectives of Islamic education. Hodder & Stoughton.
3.
AlawfiA. (2016). Gifted education in western and islamic scholarship: A synthesis for Saudi education [Unpublished PhD, The University of Newcastle]. Retrieved on 6 December 2021 at: file:///C:/Users/tjl607/Downloads/Thesis.pdf
4.
Al-GhamdiH. A. (2007). The obstacles faced of gifted students in basic education (pp. 138–148). Almarefah Magazine.
5.
AlmutairiN.RoundP.CasinaderN. (2021). Gifted education through the lens of religion. International Education Studies, 14(4), 48–56. https://doi.org/10.5539/ies.v14n4p48
CookB. J. (1999). Islamic versus western conceptions of education: Reflections on Egypt. International Review of Education, 45(3–4), 339–358. https://doi.org/10.1023/a:1003808525407
17.
CopeM. (2012). Religious education. In EyreD.LoweH. (Eds.), Curriculum provision for the gifted and talented in the secondary school (pp. 188–200). Routledge.
18.
DavisG.RimmS.SiegleD. (2017). Education of the gifted and talented. Pearson.
19.
DEEWR (2008). At the heart of what we do: Values education at the centre of schooling. (Report of the values education good practice schools project—stage 2). Curriculum Corporation. Retrieved on 21 September 2021 fromhttp://www.curriculum.edu.au/values/val_vegps2_final_report,26142.html
DEST (2006). Implementing the national framework for values education in Australian schools: Report of the values education good practice schools project—stage 1: Final report, September 2006. Curriculum Corporation. Retrieved on 21 September 2021 fromhttp://www.valueseducation.edu.au/values/default.asp?id=16381
22.
DIC (2008). Muslim youth summits. Australian Department of Immigration and Citizenship.
23.
EmmonsR. A. (2000). Is spirituality an intelligence? Motivation, cognition, and the psychology of ultimate concern. The International Journal for the Psychology of Religion, 10(1), 3–26. https://doi.org/10.1207/s15327582ijpr1001_2
24.
FitzpatrickM. (2012). Art. In EyreD.LoweH. (Eds.), Curriculum provision for the gifted and talented in the secondary school (pp. 78–92). Routledge.
25.
GagneF. (1985). Giftedness and talent: Reexamining a reexamination of the definitions. Gifted Child Quarterly, 29(3), 103–112. https://doi.org/10.1177/001698628502900302
26.
Garcia GutierrezG.Duran NarvaezN. (2017) Revisiting the concept of self-efficacy as a language learning enhancer. Education and Learning Research Journal15(July to December): 68–95. Available at: https://doi.org/10.26817/16925777.391
27.
GardnerH. (1998). A multiplicity of intelligences. Exploring Intelligence9(4): 18–23.
28.
GardnerH. (2011). Frames of mind: The theory of multiple intelligences. Basic Books.
29.
GhuddahA. (2010). Prophet Muhammad, the teacher and his teaching methodologies. Zam Zam Publishing.
30.
Gil’adiA. (1992). Children of Islam: Concepts of childhood in medieval Muslim society. Martin’s Press.
31.
GottliebR.HydeE.Immordino-YangM.KaufmanS. (2016). Cultivating the social–emotional imagination in gifted education: Insights from educational neuroscience. Annals of the New York Academy of Sciences, 1377(1), 22–31. https://doi.org/10.1111/nyas.13165
HamarnehS. (2017) Al-Tabari. Encyclopaedia of the history of science, technology, and medicine in non-Western cultures. Springer Nature, 930–931.
34.
HebertT. (2020). Understanding the social and emotional lives of gifted students. Routledge.
35.
LovatT. (1984). Holy gifts: Gifted education and religion. Word in Life. Journal of Religious Education32: 7–11.
36.
LovatT. (2017). Values education as good practice pedagogy: Evidence from Australian empirical research. Journal of Moral Education, 46(1), 88–96. https://doi.org/10.1080/03057240.2016.1268110
37.
LovatT. (2019a). Islamic education today and yesterday: Principal themes and their potential to enlighten Western education. InHuda inM.SafarJ.MohamedA.JasmiK.,BasironB. (eds). Global perspectives on teaching and learning paths in Islamic education. IGI Global, 1–20.
LovatT. (2021). Teacher ethos in Islam and the pre-islamic east. In OserF.HeinrichsK.BauerJ.LovatT. (Eds.), International handbook of teacher ethos (pp. 25–36). Springer Nature.
40.
LovatT.ClementN.DallyK.ToomeyR. (2010). Addressing issues of religious difference through values education: An Islam instance. Cambridge Journal of Education, 40(3), 213–227. https://doi.org/10.1080/0305764x.2010.504599
41.
LovatT.DallyK. (2018). Testing and measuring the impact of character education on the learning environment and its outcomes. Journal of Character Education, 14(2), 1–22. http://www.infoagepub.com/journal-of-character-education
42.
LovatT.ToomeyR. (Eds.), (2009). Values education and quality teaching: The double helix effect. Springer.
MarlandS. (1972). Education of the gifted and talented. In: Report to the congress of the United States by the U.S. commissioner of education (Vol. 1). U.S. Government Printing Office.
45.
MayerJ. D. (1999). Emotional intelligence: Popular or scientific psychology?APA Monitor30(8): 50–53.
46.
MazurekK.WinzerM. A.MajorekC. (2000). Education in a global society: A comparative perspective. Allyn & Bacon.
47.
MontgomeryD. (Ed.), (2009). Able, gifted and talented underachievers. Wiley-Blackwell.
48.
NarvaezD.MrkvaK. (2014). Creative moral imagination. In MoranS.CropleyD. H.KaufmanJ. C. (Eds.), The ethics of creativity (pp. 25–45). Palgrave Macmillan.
49.
NarvaezD.VaydichJ. L.TurnerJ. C.KhmelkovV. (2008). Teacher self-efficacy for moral education: Measuring teacher self-efficacy for moral education. Journal of Research in Character Education, 6(2), 3–15. https://doi.org/10.3389/fpsyg.2019.01645
50.
NasrS. (2010). Islam in the modern world. Harper One.
51.
NowroziR.NasrabadiH.HeshiK.MansooriH. (2013) An introduction to Avicenna’s thoughts on educational methods. Journal of Education and Practice4(9): 169–176.
52.
OrakJ. (2016). Education from the perspective of islamic and western scientists (case study: Ghazali and plato). The Turkish Online Journal of Design, Art and Communication, 6(APRIL SPECIAL EDITION), 127–135. https://doi.org/10.7456/1060ase/013
53.
PluckerJ.CallahanC.TomchinE. (1996). Wherefore art thou, multiple intelligences? Alternative assessments for identifying talent in ethnically diverse and low-income students. Gifted Child Quarterly, 40(2), 81–92. https://doi.org/10.1177/001698629604000205
ShearerC. B. (2020). Multiple intelligences in gifted and talented education: Lessons learned from neuroscience after 35 years. Roeper Review, 42(1), 49–63. https://doi.org/10.1080/02783193.2019.1690079
58.
SimpsonJ. M. R. (2012). Bridging the gap between religious education and gifted education: Theory and praxis in three secondary school programmes in Cambridgeshire. British Journal of Religious Education, 34(3), 247–261. https://doi.org/10.1080/01416200.2011.649342
59.
SousaD. (2009). How the gifted brain learns. Sage.
SternbergR. (Ed.). (2004). Definitions and conceptions of giftedness. Corwin Press.
62.
SultanaQ. (2012). Philosophy of education: An Islamic perspective. Philosophy and ProgressLI–LII(1–2): 10–36. Available at: https://doi.org/10.3329/pp.v51i1-2.17676
63.
TermanL. M. (1925). The measurement of intelligence: An explanation of and a complete guide for the use of the stanford revision and extension of the BinetSimon intelligence scale. Houghton Mifflin.
64.
TirriK. (2017). Teacher education is the key to changing the identification and teaching of the gifted. Roeper Review, 39(3), 210–212. https://doi.org/10.1080/02783193.2017.1318996
65.
TirriK.NokelainenP.UbaniM. (2007). Do gifted students have spiritual intelligence? In TirriK. (Ed.), Values and foundations in gifted education (pp. 187–202). Peter Lang.
UmaruddinM. (1970). The ethical philosophy of Al-Ghazali. S. H. Muhammad Ashraf.
68.
VialleW. J. (2007). Spiritual intelligence: An important dimension of giftedness. In TirriK. (Ed.), Values and foundations in gifted education (pp. 171–186). Peter Lang.
69.
WaltonR. (2017). Spirituality and giftedness type: A tale of adolescence variance. In BallamN.MoltzenR. (Eds.), Giftedness and talent: Australasian perspectives (pp. 201–226). Springer Nature.
70.
WebberM. (2017). The role of racial-ethnic identity to the educational engagement of culturally diverse gifted New Zealand adolescents. In BallamN.MoltzenR. (Eds.), Giftedness and talent: Australasian perspectives (pp. 253–276). Springer Nature.
71.
WhittallA. (2009). Developing appropriate principles and strategies for teaching gifted students of religious education. In IpgraveJ.JacksonR.O’GradyK. (Eds.), Religious education research through a community of practice: Action research and the interpretive approach (pp. 72–83). Waxmann.
72.
YusofR. (2014). Leadership characteristic of the gifted and talented student: Implication on Islamic youth leadership. International Journal of Islamic Thought, 6(1), 57–70. https://doi.org/10.24035/ijit.06.2014.006