IMPLEMENTATION OF ARABIC LANGUAGE

AND ISLAMIC VALUES EDUCATION

(ALIVE)

INTRODUCTION:

The inclusion of ALIVE program has started since 2005, like other filipino citizen,
Muslims have the intellectual and educational right and capacity to participate actively in the
social, economic and political endeavors in the Republic of Philippines. Madrasah Education or
ALIVE Program was created to provide Muslim children in the ARMM with quality education that
is responsive to their needs to acquire knowledge and skills, with values anchored on the
Islamic faith to prepare them for further learning and challenges in society today.

it is a program to guide public elementary schools and private Madaris in the planning, teaching
and assessing of Islamic Studies (including Islamic Values Education) and Arabic language
within the context of the Philippines education. It provides for an enriched teaching curriculum
for public schools as Arabic Language and Islamic Values Education are taught in addition to
subjects in the Basic Education Curriculum.

The madrasah has been an important educational institution for Muslims in providing
young children with religious instruction. It has been responsible for transmitting Islamic
knowledge, values and culture. Secular public education does not provide for this type of
knowledge, so children who go to public schools are often ignorant about their religion. Because
Muslim parents want their children to have employable skills and religious awareness at the
same time, children began attending regular schools as well as attending the madrasah on
weekends. This situation is hardly conducive to proper learning since children are fully occupied
every day of the week with schoolwork and have no recreation time. A happy compromise
should be found which would allow the children to learn both their religion and necessary skills
in the same school.

Early Muslim education emphasized practical studies, such as the application of

technological expertise to the development of irrigation systems, architectural innovations,
textiles, iron and steel products, earthenware, and leather products; the manufacture of paper
and gunpowder; the advancement of commerce; and the maintenance of a merchant marine.
After the 11th century, however, denominational interests dominated higher learning, and the
Islamic sciences achieved preeminence.
 The Madrasah Education Program was created to provide Muslim children with quality education
that is responsive to their needs, a good foundation for their knowledge and skills, with values anchored
on the Islamic faith to prepare them for further learning and challenges in society today.
Aside from DepEd Order No. 51, series of 2004, there are other laws that supplement and reinforce the
said law. These are:
1. Dep Ed Order No. 46 s. 2005 that explained the operational guidelines for the implementation of
DepEd Order No. 51 s. 2004
2. DepEd Memorandum No. 56 s. 2006, the guidelines of the intensified training of Muslim teachers in
Arabic language and Islamic Values in public schools and guidelines in the selection and hiring of Asatidz
or Muslim teachers for school year 2006-2007;
3. DepEd OrderNo.s.2007,which is for the allocation of new teacher items for school year 2007-2008;
4. DepEd Memorandum No. 250 s. 200 enumerates the guidelines in the payment of allowances of
Muslim teachers of the Arabic Language and Islamic Values Education (ALIVE) in the public elementary
schools;
5. DepEd Order No. 81 s. 2007further elaborates assistance to private madrasah and the incentive to
adopt the standard curriculum as authorized under DepEd Order No. 51 s. 2004 and the total
mainstreaming of madrasah education as a component of the national system of Basic Education; and
6. DepEd Order No. 18 s. 2008, the implementing guidelines for DepEd Order No. 81 s. 2007 for financial
assistance to private madrasah

Under the Third Philippine Republic, some of the core general education policies of the government
include the following: complete and adequate system of national education, (2) the concept of academic
freedom shall only be exercised in the universities established by the state, (3) religious instruction in the
public schools were optional, and the creation of scholarships in the arts, sciences and letters was for
specially gifted citizens as well as those who possess certain level of capability for academic studies and
are unable to afford the cost of college education. With respect to the education of the Muslims in the
Philippines, previous Philippine presidents have implemented various educational measures in
addressing its growing challenges. During the Marcos, no less than the 1973 Constitution then existing
provides in its Article XV, Section 8, Paragraph 1 that “.The State shall establish and maintain a complete,
adequate, and integrated system of education relevant to goals of national development.” This provision
became the legal foundation of the enactment of the Letter of Instruction No. 1221 on 31 March 1982
which gave three specific directives to all concerned official of the government by ordering them to:

(1) formulate and adopt a program for the development of the Madrasah schools, at least for the
improvement of their teaching staff and instructional facilities, but priority must be given, whenever
possible, to their progressive integration as a sector in the national educational system, with enhanced
curricula, to the end that their graduates join the mainstream of Philippine Education, endowing them with
the capabilities to contribute to the modernization of our communities within the framework of their Islamic
faith; (2) strengthen the development of programs in Islamic Current Issues/Problems Confronting Islamic
Education in the Philippines

There are two types of curriculum prescribed in Madrasah Education -- the Enriched
Curriculum for Public Elementary Schools and the Standard Curriculum for Private Madaris. The
former has been implemented in all DepEd regions nationwide for Muslim students and is
known as the Arabic Language and Islamic Values Education (ALIVE) Program. Islamic culture
and language can be preserved among Muslim children while they are enrolled in public
schools.
 The Standard Curriculum for Private Madaris, approved in 2004, aims to put in place an
educational system that is appropriate for the Muslim population.

The Standard Curriculum combines basic secular subjects with religious subjects such as
Qur'an, Aqeedah and Fiqh, and Seerah and Hadith. Through this curriculum, the Filipino
national identity is promoted even as the Muslim's cultural heritage is preserved.

This study is primarily aimed at investigating the level of effectiveness of the

implementation of Arabic Language and Islamic Values Education and the problems
encountered in teaching ALIVE. The success of this study would help Islamize the learners
knowledge that will make them knowledgeable of the Holy Qur’an and the Hadith of the Prophet
Muhammad and hopefully will make the learners emulate the character traits and virtues of
Prophet Muhammad as God-fearing, nationalistic, law abiding, with concern for his fellowmen
and the environment, knowledgeable in Arabic, intelligent and industrious and learners that lives
up to expectations.

BACKGROUND

Islamic education in the Philippines can be traced back to the period of the Islamization of
Sulu in the 13th century. It started first in the form of maktab, or Qur’anic schools for young
children to learn to read and recite the Qur’an. Later, a more formal structure known as the
madrasah was established teaching the subjects of Theology, Arabic, Jurisprudence, and
History. Elementary, secondary and much later even collegiate levels were opened. Following
the colonial period and the opening up of public secular schools. The madaris suffered a
decline since they could not compete with government schools in terms of providing job
opportunities for their graduates. Madrasah graduates from secondary level were also unable to
enroll in secular universities because the curricular requirements were different. To acquire
higher degrees, therefore, many madaris graduates have had to leave the country for the Middle
East where similar curricula made it easy for them to enter the system. The madrasah has been
an important educational institution for Muslims in providing young children with religious
instruction. It has been responsible for transmitting Islamic knowledge, values and culture.
Secular public education.

a. Revision of the curriculum. Courses such as English,Science, vocational education, Philippine

history, home economics and Philippine Citizenship should be incorporated in the curriculum to give it
more social and economic relevance in the Philippine context. Public school teachers might well be
detailed by the education authorities to teach such courses in the madrasah.
 b. Accreditation and recognition of the madrasah. The Ministry of Education and Culture should
oversee operations of the madrasah in consonance with some universal standards so as to ensure
uniformity of instruction and quality education.

Problems Encountered in Teaching ALIVE

The problems encountered by the respondents in relation to the teaching of ALIVE and the
implementation of the program are tabulated. It can be gleaned that the top problem identified by the
respondents is the delay of salary and honorarium. This is perhaps the reason why the respondents
perceived the DepEd’s and LGU’s support as poor.

The second problem is the lack of support from Local Government Units, which is apparent in the
previous data where respondents perceived LGU’s support as very poor. Another problem encountered
by the respondents is the scarcity and limited supply of books. Although the respondents perceived
instructional materials as good, it does not mean that there is enough supply of them. The quality of such
materials might be good but their availability and accessibility are not particularly ensured. Thus, the
fourth problem that is the lack of classroom supplies and instructional materials in teaching ALIVE is
apparently an existing phenomenon. Not only the salary and allowance are delayed, they are also
insufficient, considering the needs and other expenses of ALIVE teachers. To reiterate the previous data
on the respondents’ salary and allowance, the majority of the respondents receive only 6,001-10,000
pesos monthly salary while in allowance, the majority do not receive anything at allowance clearly could
not suffice for their needs. all. Thus, this indicates that the provision of salary As educational institutions,
therefore, Philippines madrasah are doubly disadvantaged. As religious-based schools they cannot
depend on government funding as can the secular schools in the state education sector, while at the
same time their ability to fund themselves sufficiently is limited by the economic disadvantage which is
characteristic of the Muslim regions of the southern Philippines.

delayed insuffecient salaries/

salary/honorarium allowances provided
by the government

lack of support lack of trainings/

from local seminars in
government units teaching ALIVE
scarce and limited lack of qualified
books teachers
lack of classroom LACK OF
supplies and SUPERVISORS
instructional FROM DEPED
materials in
teaching of ALIVE
•
 STATEMENT OF THE PROBLEM

This study was conducted to determine the issues and concerns of Asaatiz on Madrasah education
in Basilan, Philippines. Specifically, it pursued answers to what extents are the issues and concerns
perceived as problems by the asaatiz in terms of:

a. Arabic/Islamic knowledge, training, and experience;

b. Teaching resources;
c. Facilities and equipment;
d. Lesson preparation;
e. Teaching strategies;
f. Classroom management;
g. Madrasah policies and administration

IDEAS FOR IMPROVEMENT OF THE ALIVE EDUCATION PROGRAM

Providing more support and funds from the LGU’s and Department of Education.
Providing proper materials and equipments for both public and private schools in mindanao.
Providing more trainings and seminars for the teachers or educators.
providing a better curriculum of the present educational program in Mindanao
Improve the quality of education in madrasah through better teaching and learning resources and better
trained teachers;
Improve social equity by providing financial and academic support to disadvantaged children, extending
access, and establishing madrasah health clinics;
Improve the management and financial sustainability of madrasah.

AIMS AND OBJECTIVES OF EDUCATION IN ISLAM

1. INDIVIDUAL AIM OF EDUCATION

2. SOCIAL AIM OF EDUCATION
3. AIM OF EDUCATION IN THE LIGHT OF ISLAMIC CONCEPT OF TRUTH AND
KNOWLEDGE
4. INCULCATION OF ISLAMIC VALUES AS ONE OF THE OBJECTIVES OF EDUCATION
Theoretical Benefits:

A. Students: A fundamental aim of Islamic education is to provide children with positive

guidance which will help them to grow into good adults who will lead happy and fruitful
lives in this world and aspire to achieve the reward of the fruitful in the world to come.
Where the student by enhancing the weekend madrasah education, perhaps, by the
guidance and wills of Allah. they will have more knowledge about how to accept the
obligations of divine stewardship; to seek to take on the divine attributes such as hikma
wisdom and justice which have been clarified through divine revelation; to strive for the
balanced growth of the integrated personality, made up of the heart, the spirit, the
intellect, the feeling sand the bodily senses; to develop their potential to become insan
kamil (the perfect human being); and to allow the whole of their lives to be governed by
Islamic principles, so that whatever they do, however mundane, becomes an act of
worship.

B. Madaris teachers: The purpose of education is to guide children towards these

goals. People do not achieve their potential automatically, for by nature they are
forgetful and open to the influence of injustice and ignorance; it is through education
that they develop the wisdom and faith, which help them to take pleasure in doing good
and never lose sight of their relationship with God. This view of individual development
has profound consequences for what is to be taught in schools and how it is to be
taught. A teacher has always been taught as one of the noblest human beings. S/he
considered as the central figure in the school and a second parent to the students.
Because of the task a teacher must perform in order to achieve the schools/madrasah
vision and mission. S/he has a number of roles teaching, facilitating, and most important
task is to inspire all of his/her students (Cebrel, 2005). By enhancing the weekend
madrasah education, they will, perhaps, In Shaa Allah, be encourage to strive more in
developing their abilities in education the youth/student pertaining to Islamic teaching
and Islamic education as a whole.

C. Society: Education, like religion, can never be a purely individual affair; this is
because individual development cannot take place without regard for the social
environment in which it occurs, but more profoundly because education, in that it serves
many individuals, is a means for making society what it is. Education may thus be
vehicle for preserving, extending and transmitting communities or society's cultural
heritage and traditional values, but can also be a tool for social change and innovation.
The sense of community in Islam extends from the local level of the family to the
worldwide community of believers. What binds the community together is the equality of
all believers in the eyes of the divine law.
IMPROVING ALIVE TO MUSLIM COMMUNITY

the Non-Muslim and Muslim Regions in Mindanao", the top five problems perceived by the respondents in
teaching Arabic Language and Islamic Values Education subjects were: (i) lack of items for qualified
ALIVE teachers; (ii) no materials available for visual aids; (iii) scarce and limited books for Arabic
language and Islamic Values Education; (iv) problems in the recruitment of qualified ALIVE teachers who
have appropriate degree; and (v) lack of training and orientation, and seminar of ALIVE teachers in Arabic
Language and Islamic values in non-Muslim areas.

The top five suggestions of ALIVE teachers in Muslim areas were: (i)there must be qualified ALIVE
consultants and trainers in every division or district; (ii) standardization and augmentation of learning
materials for the subjects especially by having textbooks for the Islamic and Arabic curriculum; (iii)
textbooks for students must be reproduced to implement one student-one book policy; (iv) provide
scholarship grants to ALIVE teachers through short or long range plan; and (v) increase the salary of
ALIVE teachers to become at least equal to the salary of Teacher 1. In non Muslim areas, the top five
suggestions in improving program were: (i) to make classroom facilities and equipment provided
appropriately

a. Revision of the curriculum. Courses such as English, vocational education, Philippine history, home
economics and Philippine Citizenship should be incorporated in the curriculum to give it more social and
economic relevance in the Philippine context. Public school teachers might well be detailed by the
education authorities to teach such courses in the madrasah.

b. Accreditation and recognition of the madrasah. The Ministry of Education and Culture should oversee
operations of the madrasah in consonance with some universal standards so as to ensure uniformity of
instruction and quality education.

c. All-out training and upgrading of the skills of Arabic teachers in the madrasah. With the help of
Ministry of Education and Culture, Mindanao State University, through the King Faisal Center for Islamic
and Arabic Studies, and foreign agencies such as the world Federation of Islamic International Schools,
every effort to improve the quality of Arabic teaching should be made. This requires allocating funds
purposely for the training of Arabic teachers;

d. An all-out production of instructional materials in Arabic and Islamic courses with the help of
government as well as outside agencies;

e. Admission of graduates of recognized or accredited madaris to Philippine universities. Madrasah

graduates ought to be allowed to further their education especially in institutions with Islamic and Arabic
programs such as Mindanao State University and the University of the Philippines. Scholarship grants
should be awarded to deserving madrasah graduates who wishes to pursue programs in teaching Arabic
as a second language (offered by King Faisal Center for Islamic, Arabic and Asian Studies) and related
courses; and

f. Setting up professional standards for Arabic teachers.

RECOMMENDATIONS

ALIVE teachers in Marawi City have average school facilities and sufficient instructional
materials as well as insufficient salaries received from DepEd and lack of support from local
government units. ALIVE teachers however, are competent to teach the ALIVE subjects. The
major problems in teaching of ALIVE were delayed salaries from DepEd, lack of support from
local government units, scarce and limited books, and insufficient classroom supplies provided
by DepEd.

Based on the findings, the following implications are hereby advanced. It can be implied
that although the ALIVE program is a mandate of the government, however its implementation
is not properly evaluated and monitored as gleaned from the less support and attention given to
it by concerned proper authority like the DepEd and LGU’s. Moreover, it could be clearly
deduced that the success of the ALIVE program is dependent from the support of the National
Government for proper allocation funding and itemized position. Furthermore, it is also indicated
in the data that ALIVE teachers are qualified and is committed in their work but they can only do
so much in accordance with the limited resources provided to them.

Based on the findings and Implications of the study, the following are recommended. As
gleaned from the data gathered that ALIVE teachers’ salary was not based on the Salary
Standardization Law, as it seems that it is only in the forms of an allowance, which was not
released on monthly bases but most of the time, delayed. Thus, it is highly recommended that
provision for sufficient salary or honorarium for the ALIVE teachers should be given and should
be given on time. Moreover, LGUs financial assistance to ALIVE teachers must be uniform.
Findings also had shown that there were no sufficient books and learning materials for ALIVE
students given. Hence, it is also recommended that provision for sufficient updated books and
other references for every pupil.

Likewise, the data depicted that there is a need to institute reforms on the hiring and in
upgrading teacher qualification for them to be truly competent and highly skilled to deliver the
goods to intended beneficiaries. Therefore, it is deemed necessary that appointment of qualified
and competent ALIVE teachers must be based on merit and fitness. In this vein, there is a need
to make the qualifying exam for Arabic language an eligibility to get an employment item.
Furthermore, provision of scholarship program for ALIVE teachers should be made available. In
the same manner that there is a need for the appointment of competent ALIVE supervisors,
consultants or trainers in every district to oversee the program.

Lastly, as shown in the findings, the ALIVE program was not properly evaluated and
monitored. Thus, it is recommended that further study should be conducted to assess the needs
of the ALIVE programs and may be an action plan might be proposed to the concerned authority
to improve the effective and efficacious implementation of the ALIVE program.

Philippine Madrasah Education Today

The Philippine government through the DepEd has developed the Road Map for Upgrading
Muslim Basic Education, a comprehensive program for the educational development of Filipino
Muslims.

The Road map espouses the following principles:

• That Muslims, like all other Filipino citizens, shall have intellectual and educational capacity
to participate actively in the social, economic and political endeavors of the country. A
progressive Muslim will be a peace-loving and patriotic Filipino citizen who is able to
compete in the job market locally and globally to upgrade his/her quality of life.
• That Muslims as Filipino citizens shall advance their educational status, from which the
Philippine nation shall obtain political and economic gains and benefits that will ensure a
steady flow of investment, not only in Mindanao but in the whole country.
• That Muslims as Filipino citizens shall ensure sustained and permanent peace through
access to Islamic-friendly educational curriculum and quality basic education comparable to
the rest of the Filipino people.
• That there shall be a strengthening of the present Madrasah educational system as vital
component of the national education system.
• That the peace process shall be enhanced when Filipino Muslims are educated in Islamic-
friendly quality basic education which will contribute to the eradication of separatist
sentiments in the minds of present and future generations of Filipino Muslims.

The Road Map has the following seven program components:

• Development and institutionalization of madrasah education.

• Upgrading quality secular basic education in formal elementary and secondary schools
serving Muslim students.
• Developing and implementing an alternative learning system for Filipino Muslim out-of-
school youth.
• Developing and implementing appropriate livelihood skills education and training for present-
day students of private madaris and out-of-school youth.
• Supporting government efforts to provide quality Early Childhood Care and Development
(ECCD) Program for Filipino Muslim preschool children.
• Creation of a Special Found for Assistance to Muslim Educational (FAME) by an Act of
Congress.
_________________________________________________________________________
• Muslim Filipinos and Madrasah Education
Filipino Muslim communities around the country vitally needed an educational systemthat truly
reflects their own traditions, customs, culture and identity. Why is it so when all of usare Filipino
regardless of our religious affiliation? It is because, like most secular religions thatmaintains its
own schools that lived up to its own standard, the Ulamas and Imams of thiscountry are far
more convinced that educating the youths in the Islamic ways of life, culture andreligion is the
very way towards sustaining their commitment towards being deeply committed responsible and
dependable Muslims.

the program components of the Road Map highlight the following

* Development and Institutionalization of Madrasah Education

* Upgrading quality Secular Basic Education in the formal elementary and secondaryschools
serving Muslim children
* Developing and Implementing an Alternative Learning system for Filipino Muslims,Out-of-
School Youth

TIME first year second year third year fourth year

7:40-8:00 flag ceremony flag ceremony

8:00-9:00 ENGLISH FILIPINO SCIENCE SCIENCE

9:00-9:30 ARABIC THE-1` ARALING ARALING

PANLIPUNAN PANLIPUNAN

9:30-9:50 RECESS RECESS

9:50-10:50 SCIENCE MATH ENGLISH MATH

 TIME first year second year third year fourth year

10:50-11:20 VALUES ED ARABIC MATH ARABIC

11:20-1:30 LUNCH LUNCH

1:30-2:30 FILIPINO SCIENCE ARABIC FILIPINO

2:30-3:00 ARALING VALUES ED VALUES ED VALUES ED

PANLIPUNAN

3:00-3:30 THE -1 ARALING FILIPINO THEO

PANLIPUNAN

3:30-4:30 MATH ENGLISH THEO ENGLISH

4:30 - 5:00 PEHM PEHM PEHM PEHM

GRADE 1-6 ELEMENTARY

TIME (AM) LEARNING AREA

8:00 - 9:20 ENGLISH

9:20 - 9:35 RECESS

9:35-10:35 FILIPINO

10:35 -11:35 ARABIC

1:00 - 2:00 MATH

2:00-2:15 RECESS

2:15-3:55 MAKABAYAN

* SK & MSEP

* ISLAMIC
* VALUES/ STUDIES
The Performance of students

if there are issues and problems in provision and access, there are more and serious
problems in providing and maintaining quality education. there are two basic issues in
the provision of quality education: one is the issue of delivery on the side of DepEd-
ARMM, the school, and the teacher and the second is the issue of effectivity which
covers the learning of the pupils/students.

DEVELOPMENT OBJECTIVES/ STRATEGIES/ PROGRAM-PROJECTS

GOAL/OBJECTIVES

- To contribute to peace and development through improved the access to quality

basic education

OBJECTIVES

1. to expand schooling opportunities and quotable access to basic education

2. to improve relevance and learning outcomes in priority learning areas
3. to improve key management and operating systems
Strategies and Interventions

1. expanding schooling opportunities and equitable access

* To ensure access of every barangay to a complete elementary school and provide at

least one secondary school in every municipality.completion of incomplete schools (
construction, equipment , teachers , textbooks)
- Establishment of elementary schools in barangays without access

* to expand the alternative delivery systems such as through the accreditation and
equivalency
* to establish pre primary schools to be used as venue for pre school classes and adult
literacy and livelihood programs

2. improving the relevance and learning outcomes in priority areas

* to develop, print and distribute relevant textbooks and learning materials that are
reflective of the culture and history of communities served by the school
* support to curriculum materials development, printing and distribution

3. to support teacher in- service training programs that will help teaching strategies and
subject content understanding for priority learning areas such as Science, Math,
Makabayan

4. to provide improved learning facilities and equipment in the teaching of priority

learning areas

* science and math equipment

* science labaratories
* installation of computers at the region, division and selected schools

5. To improve physical facilities planning and maintenance

* school mapping
* school sites planning and inventory
* land use planning
* school facilities maintenance manual and training of staff

6. to improve capacity for information

* installation of desktop

PROJECTS

* educational programs focused on improving access, better facilities, quality programs,

effective teachers, and better and transparent and accountable management and
financing.
* providing schools to communities without them, opening temporary closed schools,
and completing incomplete schools.
* support for students and teachers such as scholarship programs, feeding programs
and learning materials and devices.
* building the necessary educational infrastructures such as school building,
classrooms, libraries, laboratories, industrial/ home economics, toilets.
* technical support for teachers and administrators, in-service training and development
* providing the necessary facilities and services such as desks, tablets, water, and
electricity
* providing enough number of teachers, support personnel and school heads
* to prepare a land use plan for all large school campuses for administration efficiency
and cost saving measures.

* to have books printed in regional centers to reduce delays in deliveries to rural areas
but priced as bid in the national level.
* to train students in vocational skills that can help in the upgrading and improvement of
school facilities
* to create, draft and publish manuals for school and facilities design adapted to local
conditions, energy efficiency and cost saving measures

CONCLUSION:

The Islamicisation of the Philippine Public Education Sector has long begun
when thefirst Madrasah started educating the early Filipino Muslims and in the aspect of
mainstreamingMadrasah education, they have already been in existence in the
community however, their contribution has not been maximally recognized primarily
because for years now, these madarisoperates without the regulation and without
supervision from the Department of Education.

What DepEd Order 51 S of 2004 envisions has already been in place in most
cities and provinces in Muslim Mindanao and these madaris, unfortunately, were not
properly enjoined to partake in the national educational thrusts and programs of the
Philippine government. Similarly,even in tertiary-level madaris, there are still areas for
collaborative and cooperative endeavor thatenhances the role of education in the lives
of ordinary Filipino Muslims that after havinggraduated from their madrasah, they can
easily find work in the employment and labor sectors,they can actively participate in
educational policymaking and most importantly, their contributions are recognized.

RECOMMENDATION:

Since most of the madaris in the Philippines are offering basic education and since the
proposed mainstreaming is geared towards the institutionalization of madrasah
education as part.

of the public education sector, it will be best to support existing madaris and give
incentives like scholarships, curriculum design and re-engineering, instructional
supervision and school site improvement programs rather than implement a very
diverse madrasah program under the public education sector. DepEd Order 81 S of
2007 explicitly espouses assistance in the form of sourcing of financial assistance from
countries of the Organization of Islamic Conference (OIC)for the following: upgrading of
existing facilities of private madaris; capability building as wellas the assistance in
augmenting to the private madaris’s recurrent cost of operations. At the onset,although
these madaris are religious by nature and its operations are purely Islamic,
thePhilippine government secularizes instruction by training more Asatidz in privately-
run madarisin order to improve academic instruction, provide a stable and secure
employment opportunities within the Department of Education for talented and skillful
Asatidz who are teaching in privately- run madaris

To institutionalize Islamic education as an active partner of long term sustain able

development of the Filipino human capital, legislative act of the Philippine Congress is
needed to effect the strengthening of madrasah education that promotes respect for
human diversity,religious tolerance, peace and stability in Mindanao. Education, as it is
wisely ascribed by education pundits, ushers peace and envelopes fear and intimidation
because the more educated a person is, the more inclined he will be towards sustaining
the hope he has seen after years of war and distress. The Philippine House of
Representative and the Senate of the Philippines needs to legislate laws that support
the strengthening of existing madaris and provide government funds for the effective
administration of these madaris

Program development

. Encourage and provide opportunities for school heads and division coordinators
to learn Arabic. Both coordinators and school heads are challenged with effectively monitoring
the ALIVE programs due to lack of knowledge and understanding of the Arabic Language

. Improve teacher selection processes by allowing school heads to recommend applicants

for teaching positions in the ALIVE program

. Update Regional Operational Manuals to incorporate the latest DepEd issuances

 . Improve Program orientation by including content on the Regional Operation Manuals,
Islamic culture and Arabic Language

. Provide capacity building for relevant personnel on technical aspects of program

management and supervision

. Maximize time in school of teachers by appointing to fulltime positions wherever

possible, applicants who are qualified to teach both RBEC subjects and ALIVE subjects.

Provide opportunities and professional learning and support for teachers and principals,
particularly on contemporary teaching methods and student assessment.

. Advocate for Local Government Unit and community support

. Engage participate of Muslim religious leaders/educators in planning and

curriculum development

Key sustainability factors

A number of challenges to achieving change can be indentified from the multiple data
sources to this review. Ongoing success and future of the programs will be determined
by factors such as government ownership, balanced partnerships and stakeholder
support, long term commitments, policy reform, harmonization and standardization of
procedures, political stability, and transparency at all levels. A policy framework that is
compatible with and supportive of program objectives is a key factor in promoting
sustainability. Likewise, programs which fit with broader DepEd policies have better
prospects for sustainability.

More sustainable factors include:

• an organizational structure which includes and takes into account implications for
secondary curriculum at regional, national and local levels;
 • ready availability of resources, both human and physical;

• strong systems including a monitoring and evaluation system and an effective

reporting system integrated with the regular reporting system and simplified data
which enables capture and utilization of relevant and timely data;

• further identification of alienation factors in the public school system so there is

an
even stronger sense of belonging;

• enhancing the capacity of school boards, administrators and teachers, and

strengthening the management skills of regional and division ALIVE coordinators

• continuing to build management and leadership capacity at the national level

• ensuring that programs do not become too complicated but attainable ( realistic
and not expensive

• sustainable program advocacy and information dissemination.

SUMMARY

This whole document aims to improve the education systems in mindanao to not only
give more opportunities to the people but to also adapt the similar standard and quality of
education in metro manila. The program aims to provide Muslim learners with appropriate and
relevant educational opportunities while recognizing there cultural context and unique purposes
for participating in the program offerings and integrate content and competence which are
relevant of interest to Muslim learners.

the implementation of the ALIVE program in the public schools, the results revealed that
the Standard Madrasah Curriculum was being implemented in the private madaris; there were
policies in place, teachers were deployed and the curriculum was being implemented. However
in terms of existing structures and support systems the madrasah managers were constrained,
and for effective pedagogy the madaris teachers were challenged. There were many similar
themes that emerged in relation to policies, administration, teachers, pupils, community
participation, and issues and concerns.
 The implementation review for the ALIVE program in the public schools was conducted
primarily to assess the outcomes of the three years of implementation, indentify key issues and
weaknesses affecting its implementation and sustainability. The results revealed that the
program is being implemented; the regions had policies in place, teachers were deployed and
the curriculum was being implemented in the schools. However in terms of existing structures
and support systems for effective pedagogy in ALIVE, the regions, divisions and schools were
challenged. There were many themes that emerged in relation to policies, administration,
teachers, pupils, community participation, and issues and concerns.

- DEFINITION OF TERMS

For purposes of this Order, the following terms are defined as follows:

a. Arabic Language and Islamic Values Education (ALIVE) is a program implemented in public
schools which aims to provide additional subjects on Arabic Language and Islamic Values in the
regular basic education curriculum.

b. ALIVE Coordinator refers to Education Program Supervisors, School Heads and Teachers
who are designated as coordinators at regional, division and school levels to oversee and
supervise MEP implementation. They are sometimes referred to as Regional ALIVE
Coordinators (RACs), and Division ALIVE Coordinators (DACs) and School ALIVE Coordinators
(SACs).

c. Accelerated Teacher Education Program (ATEP) is a customized course approved by the

Commission on Higher Education (CHED) and Professional Regulation Commission (PRC) to
be delivered by HEI partners. Through this program, the Arabic Language and Islamic Values
Education (ALIVE) teachers deployed in public schools may earn a teacher degree and take the
Licensure Examination for Teachers (LET).
d. Arabic Emergent Reading (AER) is a training program for asatidz to enhance their skills in
teaching Arabic Language focused on reading. This is usually conducted a day after the LEaP
training.

e. Arabic Emergent Reading and Culture Awareness (AERCA) is a capacity building program
for implementer to acquire basic knowledge on Arabic Language and Culture that are essential
for instructional supervision as well as in the promotion of respect and understanding of Muslim
culture.

f. Asatidz is the plural form of the Arabic word “ustadz”, a term that refers to male teacher and
“ustadzah”, a term that refers to female teacher. This is the general Arabic term for teachers
historically or traditionally used in most Filipino Muslim communities.

g. Kindergarten Madrasah is a curriculum implemented in schools with Kindergarten classes

integrating the ALIVE subjects.

h. Language Enhancement and Pedagogy (LEaP) is a training prototype which serves as a

capacity building and induction program for asatidz. It covers reading, writing, listening,
speaking, teaching pedagogy and school immersion. It aims to build English proficiency and
beginning mastery of lesson planning, teaching and assessment for the Arabic Language and
Islamic Values Education (ALIVE) teachers or asatidz entering the public school system.

i. Madaris is the plural form of the Arabic word “madrasah” which means school.

j. Madrasah Education Program is a comprehensive program in public and private schools that
aims to provide appropriate and relevant educational opportunities within the context of Muslim
culture, customs, traditions, and interests through the integration of the Arabic Language and
Islamic Values Education (ALIVE) in the basic education curriculum.

k. Private madaris refers to private schools or providers of Madrasah education. These can be
categorized as: (1) traditional Madrasah that conducts ALIVE and Islamic studies, and (2)
private Madrasah that conducts regular K to 12 classes and implements a Madrasah curriculum
recognized by DepEd.

l. Qualifying Examination in Arabic Language and Islamic Studies (QEALIS) is an examination

administered by the Bureau of Education Assessment (BEA) to individuals applying to be
asatidz. It is the entry-level requirement for asatidz.

m. Tahderriyah is a kindergarten program for Muslim children in private madaris that

implements ALIVE and Islamic studies.