history of islamic education

8/13/2019 History of Islamic Education

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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

INSTITUTE OF EDUCATION

METHODS OF TEACHING ISLAMIC EDUCATION 1

(EDC 4306)

SECTION 1

History of Islamic Education and Its Development before

Independence

SEMESTER 3, 2010/2011


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CONTENTS

No. Topics Page

1.0INTRODUCTION 3

2.0THE DEVELOPMENT OF ISLAMIC RELIGIOUS

SCHOOLS BEFORE INDEPENDENCE

2.1Quranic Schools2.2Pondok Education2.3Madrasah Education2.4Educational Appraisal and Reform

4-5

6-8

9-12

13-15

3.0CONCLUSION 16

4.0REFERENCES 17


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INTRODUCTION

Islam is not only a complete way of life but a faith according to nature. It does not want

its followers in dark in any aspect of life. Islam has a broader meaning of education. The

meaning of education in its totality in the context of Islam is inherent in the connotations of the

terms tarbiyah, talim, and tadib taken together. From the earliest periods of Islam, its

educational system was originally religious in nature.1

Since the time of Prophet Muhammad, the Islamic education has changed and developed

all around the countries. Malaysia also affected by the development. In this assignment, History

of Islamic Education and Its Development before Independence in Malaysia, we will discuss

about the phases of development of Islamic education in Malaysia. First we explain about

Quranic schools. Then, we talk aboutPondokeducation, its emergence and its declination. Next,

we give details aboutMadrasaheducation, its curriculum and its growth. Finally, we clarify the

appraisal and reform of Islamic education in Malaysia before independence.

1. Mohammad Syarif Khan. (1986).Islamic Education.New Delhi: S.B Nangia. Pg.1.


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QURANIC SCHOOLS

The simultaneous introduction of education with the spread of religion is not surprising,

since Islam, being a religion of a Holy Book, which has a high regard for knowledge (ilm) and

without any priesthood, makes it necessary for its followers to be literate in order to understand

and obey the demands of the religion. To reach this end, Muslims would have to learn Arabic, to

be able to read the Quran and Hadith themselves or to listen to or read the words of the ulama

who would explain the religion in their own language. This religious need for literacy is akin to

the experience of the Protestant Christians after the Reformations. This movement brought the

goal of universal education to the Christian West; a goal achieved much earlier in Islamic

Civilization.

The earliest form of Islamic education found in Peninsular Malaysia was the Quranic

schools. It is the tradition of the Malays to trust the young to a religious teacher when children

reached the age of five or six. It is presumed that the teacher would teach the Quran and the

rudiments of the religion, particularly the prayers. These schools usually are conducted in the

home of religious teachers, in mosques, or in surau. Initially, teaching was conducted in the

teachers home. However, as the number of students grew and the teachers house became

overcrowded, schooling was transferred to thesurauor mosque.

In the Quranic schools, children were taught the Arabic alphabet and reading the Quran

in Arabic. However, they were not taught the Arabic language. They were taught to memorize

short chapters from the Quran and recite them in prayers. The children practiced reading the

Quran in parrot-like fashion, chapter by chapter, until they reach the end. The instructional

emphasis was tajwid, which is the authorized method of Quran reading. It was not uncommon

for the children not to understand what they were reading because they were not taught any

Arabic.

Traditionally, only after children have mastered the Quran would they go on to learn the

Malay language. The earliest written document of this practice was recorded in 1810 in Melaka.2

2. . Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 22-

23.


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During this period, the Malay language was written in jawi. The teacher of the Quranic

schools was usually the imam attached to the local mosque or a hajji. He was commonly a farmer

or a fisherman and taught in his spare time. It took the pupils an average of three years to

complete their recitation of the whole Quran. Besides Quranic recitation, the pupils were taught

how to perform the five daily prayers and other principles of Islam, such as fasting, the

pilgrimage to Makkah, the articles of faith, some forms of supplication, and some Arabic songs

with Islamic themes. The teachers observed strict discipline, and in special circumstances,

punishment could be harsh. There was punishment for stealing or hitting fellow pupils, for

running away from schools, for being lazy, for making mistakes in class, for misbehaving, and

for lying. But despite this strict discipline Abdullah had praised for the teachers: Now when I

remember how I was struck, beaten, slapped, and admonished, the many tablets broken over my

head, the stern and angry looks, the nagging and scolding of all my teachers, I realize that each

blow of the cane on my body has now become a lamp to guide me. I beseech Allah that it may

please Him to grant to a thousand mercies and the reward of peaceful repose to my teachers who

have made me aware of these pitfalls. Now at last do I taste the honey, which has flowed from

the honeycomb, for which I have waited diligently from the days of my youth.

The pupils did not pay the fees, but donated money to buy kerosene for the oil lamps that

were used if classes were held at night. More often the pupils assisted their teachers with such

chores as carrying water from the well, carrying firewood, or growing and harvesting rice in the

fields. The brighter boys who completed their basic instruction in the Quranic school went on to

pursuepondokeducation described below.

The Quanic schools that existed in Peninsular Malaysia were not dissimilar from the

education of Muslims in early Islam. The early kuttab (classes for reading and writing) were

found mostly in the teachers houses and used the Quran as the major textbook. These kuttab

provided primary education.3

3. Rosnani Hashim. (2004). Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 22-24.


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schools had not yet spread to outlying areas as the factors that led to the increase in pondok

institutions.6

Content and Method:-

In pondok institutions, the content and methods of teaching depended on the teachers.

The most common teaching methods employed were lectures, memorization, reading,

mudhakara(constant recalling of a lesson) and copying texts. The most common procedure was

known as menadah kitab(open book), whereby students sat in a halaqah(semi circle) facing the

teacher and examined their books as the teacher read or slowly lectured to receive knowledge.

In thepondok, the school timetable was flexible and left to the discretion of the teacher.

In most cases, classes were held after the fajr (dawn) prayer and lasted until about eleven; after

zuhr(midday) prayer, from two to four in the afternoon; and after maghrib(sunset) prayer until

about ten at night.7

Usually pondok institutions had similar curricula which covered a wide area of Islamic

studies and Arabic language based on certain books chosen by the teachers. Generally, students

in thepondoklearned tawhid(belief in the unity of God); fiqh(Islamic law); usul-fiqh(Islamic

jurisprudence); tafsir (Quranic exaggeration); hadith (prophetic tradition); tasawwuf

(spirituality); sirah (history); mantiq (logic); nahu and sarf (Arabic grammatical system); and

balaghah(Arabic literature). Subjects such as philosophy, logic, and medicine were also taught

but these were studied with individual teachers.8

Decline:-

From 1918 onward, the number of pondok institution began to decline. Some of them

closed due to lack of pupils, others were transformed into madrasah. The decline of pondok

education was due to several factors. They are:

6Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 27.7Ibid. Pg 26.8Ibrahim Ahmad BAjulid. (2008).Malaysia from Traditional to Smart Schools: The Malaysian Educational

Odyssey. Shah Alam, Selangor: Fajar Bakti Sdn. Bhd. Pg 146.


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First, modern educationEnglish and vernacular schoolshad begun to make inroads.English schools offered graduates employment in government services and commercial

houses. Employment possibilities changed the peoples attitude toward modern schools.

Second, the pondok reliance on a sole teacher suffered setback when the teachers sonsno longer wished to continue their fathers work. Mostpondokwere left without teachers.

Third,pondok did not have a stable source of income, and with the establishment of thevarious state religious departments and councils, zakatwere no longer given to pondok

but were collected and dispensed by these offices.

Fourth, the religious departments and councils also had begun to assume theresponsibility of issuing licenses (surat tauliah) to all teaching ulama. This reduced the

academic freedom and independence of ulamaand changed the basis of their authority.9

9Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 28-29.


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MADRASAHEDUCATION

Before the Second World War:-

At the turn of the twentieth century, feeling of discontentment toward pondokeducation

began to be expressed by some Muslim intellectuals. They felt that the objective of pondok

education was narrow and its curricular content confined merely to fard ain.Pondok education

did not prepare Muslim youth for the socio-economic changes that were taking place or for

employment in the British government services or the commercial sector. These intellectual

believe that prepared youth only for the hereafter was inadequate.10

An Islamic reform group known as Kaum Muda (Youth Faction) introduced madrasah

education. This group was influenced by the teaching of many great Muslim reformers in the

Middle East such as Muhammad Abduh, Muhammad Rashid Redha, and Jamaluddin Al-

Afghani. Syed Syeikh al-Hadi, Syeikh Tahir Jalaluddin, Syeikh Abu Bakar Al-Asyari, Syeikh

Mohd Salim Al-Khalali, and Mohd Salleh Baki were among the leading figures of this group.

One of Kaum Mudas interests was in educational reform, i.e. trying to modernize

religious education through the integration of secular and religious knowledge (Ibrahim

1994). Pondok institutions indirectly became the target of these reformers since they believed

that pondokeducation was backward and inadequate for contemporary needs. It is important to

note here that the madrasah system in Pakistan or India. In fact, the Malaysia madrasahsystem

stems from the Kaum Mudas reformation of the traditional pondok system, which does not

advocate extremism in the teaching and learning of Islam.11

10. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 29.11. Ibrahim Ahmad BAjulid. (2008).Malaysia from Traditional to Smart Schools: The Malaysian Educational

Odyssey. Shah Alam, Selangor: Fajar Bakti Sdn. Bhd. Pg 147.


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As a result Kaum Mudaspush for a new religious education system,Madrasah al-Ikhbal

al-Islamiyyahwas established in Singapore (1908), followed by Madrasah al-Hadi in Malacca

(1917) and Madrasah al-Masyhor in Penang (1918). Unfortunately, Madrasah al-Ikhbal and

Madrasah al-Hadi were closed a year after they opened as they failed to attract the Muslim

community in those areas. However,Madrasah al-Masyhorwas successful as a centre of Islamic

education and it exists until today.12

After that there were many madrasahbuilt in Kelantan, Kedah and other place.

The number of madrasah in the Straits Settlement and the Federated Malay States increased

significantly after 1906. In the 1913, the weekly newspaper Neracha (The Balanced), related that

they were tens upon of madrasah in operation in the state of Perak alone. Most of the madrasah

provided primary education (ibtidai); some went as far as secondary education (thanawi),and

ultimately a few even provided higher educations (aliyy). Those students who passed the higher

level could continue their education in a Middle Eastern university such as Al-Azhar University

in Egypt.

After the Second World War:-

The growth of Islamic education did not falter after the Second World War. In fact, as

mentioned earlier, this period became known as the golden age of madrasah. Attendance

increased and more madrasah, mainly public funded, were founded during this period. The

success of the madrasah prompted efforts to set up an Islamic college for furthering the

education of the graduates of madrasah. This would provide more opportunity for higher

education than going abroad to the Middle East, which could be afforded by only a few.13

12. Ibrahim Ahmad BAjulid. (2008).Malaysia from Traditional to Smart Schools: The Malaysian Educational

Odyssey. Shah Alam, Selangor: Fajar Bakti Sdn. Bhd. Pg 147-148.13. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 31-

32.


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The period after the Second World War also witnesses the establishment of the

University of Malaya in 1949 in Singapore. The establishment of this university again brought

the issue of a higher institute of Islamic learning to the fore. This time the Malayan Islamic

Association took up the issue. The blueprint for an Islamic College was prepared in 1949 and

was presented to the Conference of Malay Rulers. The Islamic College finally opened in 1955

with fifty-five students. The newly formed College offered English language, science, and

mathematics, besides the core curriculum of Islamic studies and Arabic language.14

Content and Method:-

In the madrasahstudents were divided into classes according to age and academic ability.

Examinations were used to determine promotion. The class timetable was fixed and certificates

were awarded to students who completed the full course of study. In the most advanced

madrasah, there were three levels of study: tahdiri(preparatory), ibtidai (primary), and thanawi

(secondary). However, most of the madrasahincluded only preparatory and primary instruction.

For example subject offered at Madrasah Saadiah-Salihiah, Perak before Second World

War are tawhid, fiqh, tafsir, hadith, tasawwuf, mantiq, and Arabic language. Meanwhile, subject

offered after Second World War are geography, Malay language, Islamic history, mathematics,

cooking and needle work, retorics, usul fiqh, faraid, mustholahah al-hadith, tajwidand Arabic

language.

Growth:-

The madrasah produced a steady supply of teachers and religious officials. Several

factors brought about this, which are:

1) The role of the Kaum Muda in arousing the awareness of the Malays about theimportance of education.

2) The unavailability of religious instruction in the Malay school when they were firstestablished by the British government in the last decade of the nineteenth century. Malay

14. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 31-

32.


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parents found these schools to be inadequate and inconsistent with their beliefs about the

importance of religious education.

3) Madrasahsaccessibility to the majority of the population. In contrast to English schools,madrasahin principle did not charge any fees.

A closer examination of the organization of the madrasahreveals that they were of two

kinds. The first was founded and administered by the state religious department of council,

such as Madrasah Muhammadiah in Kelantan. There also were madrasah founded by

individuals or committees. However, as a result of financial problem these were handed to or

taken over by states religious departments or councils.

A local committee through funds collected from donations, zakat, and waqffounded the

second type of madrasah. Thesemadrasahwere also known as the sekolah rakyat, or the

peoples school, for the reason that they were built, maintained, and managed by the

people.15

15. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 34-36.


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EDUCATION APPRAISAL AND REFORM

There are several weaknesses of non-Government Islamic religious schools during the

prior to independence. Because of that, special committee has been appointed by High

Commissioner of the Federation of Malaya with the agreement of Malay Rulers to monitor and

examine the conditions of those schools. This Committee was responsible to make

recommendations for any necessary financial assistance. So that, this Committee submitted the

report to Consider Financial Aids to non-Government Islamic Religious Schools.16

The

Committee already visited seventy-six non-Government Islamic Religious Schools along the

eleven states in Malaya. By that time, there were 368 schools with 35,093 students. The

neglected condition of these schools was reported by that special Committee during their visit.

Among those weaknesses of non-Government Islamic religious schools is these schools

had poor administration. Physically, the condition of school buildings was really far from

satisfaction. A great number had partitions between classrooms which made teaching and

classroom management difficult. The floors of those schools were made from earthen. Besides

that, the schools financial position also was very weak. Several schools drew their income from

waqf property such as paddy-fields, rubber plants, and house rental. The income for teachers was

insufficient and inadequate although most schools had additional income from irregular

contributions. The school fees varied from RM1 to RM3 per month. All the payments of these

fees will become the source of income for the schools chief. This payment was uncertain

because most of the parents were too poor and some of them did not appreciate the benefits of

education.17

Moreover, the methods of teaching non-government Islamic Schools were very weak

because the teachers were lack of training and inadequate knowledge in the subject matter. There

was no uniformity in that curriculum which bring difficulty for students who were transferred

from one school to another. The curriculum for these schools was prepared by religiousdepartments or councils or by the schools themselves. The worse thing is some schools had no

syllabus at all. Most of these schools only taught religious subjects and very few schools taught

16. Malaysia. Report of the Committee to Consider Financial Aids to non-Government Islamic Religious Schools.Pg

1.17. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 37.


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other subjects such as Mathematic, Geography, History, languages and etc. Some books that

used by students in non-government Islamic Schools had no Malayan content at all because it

written and published in foreign countries.

Another weakness of these schools is the students that graduated from these schools

mostly; there is no bright future for them. They had nowhere to go. Only a few of them could

afford to go abroad for further study. A small number were engaged to teach in the non-

government Islamic religious schools. Another few lucky ones who passed the examination set

by the religious department obtained employment as teachers in the government religious

schools or as officers in the religious department. For the rest, the academic nature of their

training did not prepare them to pursue a trade or plant rice and consequently they did not benefit

the community. It is because the lessons taught in these schools were all religious subjects and

most of the schools used Arabic texts, and Arabic and Malay languages were their medium of

instruction.

Meanwhile, the Committee realized about the important of non-government schools in

produced scholars. Because of that, Committee considered it crucial to subsidize them so they

could function better in accord with the needs of the time and the country. There are some

recommendations that made by Committee in order to improve the quality of these schools. The

Committee believed that sufficient financial aid from the government is one of the best ways to

improve the quality of these schools. It advised the government of the need to provide

appropriate opportunities and employment to graduates of these schools and warned of the

undesirable effects on the community, especially the Malays, if they were left behind in life.

Related to this matter, Committee also recommended that these schools be given reasonable

subsidies to relieve their financial stress.18

18. Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other Press Sdn. Bhd. Pg 38.


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CONCLUSION

The system of Islamic education in Malaysia before independence has developed step by

step. This development influenced by some factors. One was the eagerness to master the

knowledge of Islam. Another factor is parents awareness about the importance of religious

education. Furthermore, Kaum Muda also contributes to the betterment of Islamic education in

Tanah Melayu. Still another factor that could lead to the popularity of the Islamic religious

schools was their accessibility to the majority of the population which means the society fully

supports this kind of system.

Even though this system has developed well, there are some weaknesses. For instance,

these schools had poor administration and financial problems. However, these problems had

been successfully solved by the authority. Nevertheless, after independence this system had

diminished by the government, but there are some schools still exist until now.


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REFERENCES

Ibrahim Ahmad BAjulid. (2008).Malaysia from Traditional to Smart Schools: The

Malaysian Educational Odyssey. Shah Alam, Selangor: Fajar Bakti Sdn. Bhd.

Malaysia.Report of the Committee to Consider Financial Aids to non-Government

Islamic Religious Schools.

Mohammad Syarif Khan. (1986).Islamic Education.New Delhi: S.B Nangia

Rosnani Hashim. (2004).Educational Dualism in Malaysia. Kuala Lumpur: The Other

Press Sdn. Bhd.

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