THE ROLE OF COMPARATIVE RELIGION COURSE IN UNISZA IN FORMING INTERRELIGION DIALOGUE AMONG STUDENTS

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1 International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 13, December 2018, pp , Article ID: IJCIET_09_13_020 Available online at ISSN Print: and ISSN Online: IAEME Publication Scopus Indexed THE ROLE OF COMPARATIVE RELIGION COURSE IN UNISZA IN FORMING INTERRELIGION DIALOGUE AMONG STUDENTS Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul Firdaus Wan Khairuldin Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA), Malaysia ABSTRACT In a multiracial community, interreligion dialogue is an important element to inculcate unity, tolerance and mutual respect between each other. It must be instilled among the community since early teenagers, especially at the university level for the fact that they will inherit the leadership of country in the future. This paperwork aims to perform a general survey on comparative religion course offered in UniSZA and its extent in facilitating the forming of dialogue among students particularly between Muslims and non-muslims. This is because in the comparative religion course, the students are exposed to information regarding the belief, practice and sensitivity in other religions. This study utilised document analysis method to the pro forma of comparative religion course offered in PUPL and FKI focusing on two aspects which are course learning output (CLO) and course evaluation. This paper found that element of inter-religion dialogue between Muslim and non-muslim students which is to be achieved in CLO3 in PUPL is not clear from the aspect of course evaluation. Meanwhile, in FKI, this element is not mentioned in CLO3, but it is executed through visits to places of worship and academic exercises. Therefore, a formation of interreligion dialogue among UniSZa students can be realised through improvement of the course pro forma especially from the aspect of course evaluation that CLO3 will be achieved as expected. Keywords: comparative religion, religious dialogue, tolerance, multiracial community Cite this Article: Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul Firdaus Wan Khairuldin, the Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among Students, International Journal of Civil Engineering and Technology, 9(13), 2018, pp editor@iaeme.com

2 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul Firdaus Wan Khairuldin 1. INTRODUCTION Human basically needs to interact with the surroundings owing that it is a nature that has been instilled in them. The interaction might occur in various forms either in dialogue, conversation, idea sharing or even provision of assistance. The existence of geographical, political, racial and religious aspects in human life has brough them to a diversity of dialogue that can establish unity among members of community and peace in a country (Rusimah et al & Khairul Azhar et al. 2018). In a multiracial community, the elements of difference should be accepted and approved as it develops tolerance in the community. Nevertheless, in spite of the existing difference in each religion, there are many similarities which can be shared together by all members of community particularly in the matter of moral and ethics such as integrity, punctuality, honesty, universal brotherhood and others (Shamsul Amri 2012). Malaysia as a country with multiracial and multireligious citizens has regarded the issue of unity and interracial relationship as the main agenda of the country to ensure the assurance of political stability (Rusimah et al. 2004). The measure by govenrment to inculcate the element of loyalty to the nation in in each self of Malaysian people is seen as an essential base to sustain the harmony and unity among the people of this country. The rights and special position of Malay community in the national constitution indirectly acknowledge the position of Islam as the national religion. However, the rights and interests of followers of other religions are not ignored as they are also legitimate citizens (Khairul Azhar 2016). In this matter, every members of the community should observe the sensitivity of other religions as any word or act seen as offensive towards other religions can raise discomfort among the community. Besides that, misunderstanding of the community on the position and need between Malay and non-malay, sceptical and prejudiced thought and also ignorance of other religions and cultures will also to a chaos in a country. Hence, according to Muhammad Nazmi & Jaffary (2016), the building of a tolerant and united country is not an easy task to be achieved as there are many obstacles and challenges that need to be undergone at the early stage. Along the history on the building of Malaysian community, there were many religious issues testing the level of patience and tolerance among the followers of different religions. Among them was the issue of Natrah in year 1950 (Fatini 2010), issue on the usage of the word Allah on 31 Disember 2007 (Mohd Aizam 2008), three churces thrown with petrol bomb (Utusan Malaysia, 9/1/2010), confiscation of 5,100 Christian books in Malay version titled Al-Kitab Berita Baik printed in Indonesia (Utusan Malaysia 15/5/2010), JAIS s ambush to Church of Methodist in Damansara Utama (Utusan Malaysia, 4/8/2011) and others which need a continuous effort to ensure that the building of a united Malaysian race country could be realised in the community. This action should be moved proactively through collaboration of all authorities and community of various races to maintain and strengthen the unity of Malaysian race (Khadijah & Mohd Herzali, 2008). Thus, unity in a multiracial community should be developed and enriched that it will not be like a timebomb that can abolish the long-built spirit of unity in the community (Suresh Kumar, 2017). The main challenge which is always taken for granted is the generation gap among youngsters nowadays. They are not quite contemplative of the fighting spirit of their ancestors in building the country in the past. Therefore, it is not something weird if the agreed matters in the past is doubted by the young generation nowadays (Khadijah, 2008). Because of that, efforts to strengthen unity between religions and races among the youngsters today should begin from the root especially the university students which will inherit the throne of editor@iaeme.com

3 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among Students government in the future (Suresh Kumar, 2017). In this matter, national integration between races and religions among them should be bolstered as the religious and racial issues which have occured before will not recur (Rusimah et al. 2004). For that, national education system plays a dire role to strengthen dialogue between ethnics and religions among university students. In this matter, the environment of educational institution such as school and university should become the best platform for them to acclimatise with other students from various ethnicsand religions. As for that, they should not only build thier self-potential to understand the diversity of ethnics and religions, but also learn the way to play their role in the environment that supports the diversity of ethnics and religion (Suresh Kumar, 2017). Thus, educational aspect particularly in public universities (PU) should be uplifted and standardised by offering courses that can gain the attention of students to have dialogue among them regardless of difference in religion and culture. Among the courses expected able to execute the agenda is through the participation of an individual in the teaching and learning process of comparative religion knowledge (Wan Mohd Fazrul Azdi et al. 2015). 2. Comparative Religion Course and Interreligion Dialogue In the context of Muslim community, comparative religion knowledge is one of the media to have dialogue with non-muslim community especially in the form of Islamic preaching to them. In this matter, Muslim community must understand properly the basic information on the background of a religon, Holy Scriptures, festivities and sects of the religion. These bases ar the one that can ease the preachers to convey the understanding to non-muslim community about Islam. Meanwhile, for non-muslim community, the knowledge would expose them of the sensitive issues in the religions practised in Malaysia, especially Islam which is the national religion. Thus, learning of comparative religion course at least can resolve the negative perception of non-muslim community recently towards Islam. If it is observed at the level of public university in Malaysia, there are already comparative religion courses offered to the students. Public universities such as Universiti Kebangsaan Malaysia (UKM), Universiti Malaya (UM), Universiti Sultan Zainal Abidin (UniSZA), Universiti Islam Antarabangsa Malaysia (UIAM) and Universiti Sains Islam Malaysia (USIM) have pioneered the way towards the effort. Nevertheless, the teaching and learning of the courses sometimes being more theoretical and merely examination-oriented. With that, element of dialogue is less practiced by the students. Therefore, the course needs a practical or field approach to practise the theory learned in the lecture halls. Regarding the matter, Khadijah (2008) suggested that the widening of comparative religion course to the school level and to other public universities is accurate as the prejudice and misunderstanding of community towars the followers of other religion can be prevented and controlled at the early stage. The Ministry of Education should also widen and standardise the course and discipline of other religions in Malaysia to all public universities and other educational institution. 3. Comparative Religion Course in UniSZA Generally, Comparative Religion course is offered by two faculties in UniSZA which are Faculty of Public and Extended Studyies (PUPL) and Faculty of Islamic Contemporary Studies (FKI). In PUPL, the course is offered to non-muslim students as a compulsory course university at Diploma and Degree level (MPU33402), while FKI offers it to Muslim students within five programs which are Bachelor of Usuluddin with Honours (USI 31303), Bachelor of Usuluddin with Councelling with Honours (USI 31303), Diploma of Islamic Studies (Usuluddin) (USD 21303), Bachelor of Islamic Studies (Dakwah) (DWI 31503) and Diploma of Islamic Studies (Dakwah) (DWD 20603) editor@iaeme.com

4 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul Firdaus Wan Khairuldin 4. DISCUSSION This paperwork will discuss in general the Pro Forma of Comparative Religion courses offered in PUPL and FKI according to the following figures: Table 1: Pro forma of Comparative Religion Course in PUPL PROGRAM OF PUPL Diploma (MPU23042) ISM (MPU33042) CLO To determine in depth the Abrahamic religion and teh beliefs followed by human. To differentiate between religions and philosophy held in human life. To apply the values of religion and mutual respect smong multiracial community in Malaysia. To determine the religions and beliefs followed by human To differentiate between religions and philosophy held in human life. To explain the values of religion among multiracial community in Malaysia BLOOM TAXONOMY EVALUATION % C1 Final Examination 40 C2 Quiz 40 C3 Project 20 A1 Test 40 A2 Final Examination 40 A4 Project 20 PROGRAM OF FKI Diploma (USD21303) & (DWI20603) ISM (USI31303) & (DWI31503) Table 2: Pro forma of Comparative Religion Course in FKI CLO To discuss the concept of Abrahamic religions and wadh i and their importance from the aspect of comparative religion knowledge. To compare the main aspects of the religions in the world with Islam. To explain opinion of Islam to the corruption and fraud of the religions other than Islam. To discuss the concept of Abrahamic religions and wadh i and their importance from the aspect of comparative religion knowledge. To compare the main aspects of the religions in the world with Islam. To explain opinion of Islam to the corruption and fraud of the religions other than Islam. BLOOM TAXONOM Y C2 EVALUATION % Quiz 40 A3 Final Examination 40 C4 Task & Presentation 20 C3 Test 20 C5 Final Examination 50 C6 Task & Presentation 30 According to the two figures above, discussion in this paperwork is divided into several parts: 4.1. Course Learning Output (CLO) Based on Malaysia Qualification Framework (2013), learning output is a statement of explanation on what the students should know, understand and able to do after a duration of studies is finished. Therefore, the planned learning output for Comparative Religion course offered by UniSZA also should achieve the expected target. To achieve that, it depends on the evaluation applied to learning of course editor@iaeme.com

5 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among Students Looking at the first course learning output (CLO1) in both pro forma of PUPL and FKI, the stressed point is more towards introducing the bases in diversity of religions including the concept of Abrahamic religions and wadh i and also other beliefs such as customs, mystiques, taboos and superstitions. The emphasis can be observed in both level of diploma and degree. While in CLO2, this course learning output in PUPL and FKI emphasises the comparative aspect. But, the difference is that in PUPL at diploma level, the course compares the philosophies existing in the beliefs of ancient community of Persian, China and Malay to religion of Jew, Christian and Islam. Meanwhile, at degree level of PUPL, the comparison made involves the religions in the world such as Jew, Christian, Hinduism, Buddhism and Confucionism from the aspect of history, founder, divinity, festivities and worships. While in FKI at diploma and degree level, elements of comparison are focused on the aspects of belief, founder, holy scriptures, festivities and worships in the religions of the world such as Jew, Christian, Hinduism, Buddhism, Sikhism, Taoism, Confucionism and Zarathustra. From the syllabus aspect, it is seen that there are major similarities between PUPL and FKI. In the third learning output (CLO3), comparative religion course offered to non-muslim students in PUPL is to produce students with values of tolerance, cooperation and ability to have dialogue with multiracial community with different religions in Malaysia. This differs with the CLO3 of this course in FKI that intends to produce students that can explain Islamic opinion on other religions. Although there are diffrences in CLO3 between PUPL and FKI, the learning output expected to be achieved isthe existence of interreligion dialogue among students with different races and religions. According to those three learning outputs, it is clear that CLO1 (C1, A1, C2, C3), CLO2 (C2, A2, A3, C5) and CLO3 (C3, A4, C4, C6) in both faculties are more towards cognitive and affective domains on the bases of religions taught. However, learning output in CLO3 (C3, A4, C4, C6) needs a student to have dialogue with other student differing in religion. Nonetheless, the achievement of the domain depends on the form of evaluation applied in the learning. Hence, the choice of evaluation aspect should be paid attention to ensure the achievement of the expected learning output Course Evaluation According to Malaysia Qualification Framework (2013), evaluation is a process of obtaining evidences that the students succeeded in finishing a course or graduated from a program offered by Higher Education Provider (PPT) have mastered the level of achievement or skill determined in LO. Evaluation of student is a very important aspect in the ensurement of quality as it may encourage learning if planned, executed and reported properly. It is important to measure the achievement of learning output. The evaluation of student is also essential as it is a basis of qualification awarding. Thus, method of student evaluation should be clear, consistent, effective, trusted and compatible with the current practice. The applied evaluation method must be able to visualise clearly the evidence of learning output achievement. This means that, the weakness and mistake in determining the suitable evaluation method to learning output of the course will affect the course learning output itself. In the context of evaluation for comparative religion course practised in PUPL and FKI, generally it is divided into three forms of evaluation which are quiz (test), final examination and project (task and presentation). For CLO in which its Bloom taxonomy is cognitive and affective, evaluation method is through quiz (test) andfinal examnation. This form of evaluation can be observed in CLO1 and CLO2 representing 70% until 80% of marks. Meanwhile, the other 20% until 30% is evaluated in CLO3 high percentage for evaluation in the form of test and exmination will encourage the student to repeat the information or editor@iaeme.com

6 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul Firdaus Wan Khairuldin regurgitate the fact. This wll lead to a student that only studies to reproduce the information, compared to the application of religious dialogue values in their life. Even though the percentage is low (20%-30%) in the evaluation in project, task or presentation form, but it is worthy if the learning output in CLO3 is achieved Element of Interreligion Dialogue in CLO Among the three CLO in the course, CLO3 which is 20% until 30% from the total marks of course evaluation, is considered as having the element of interreligion dialogue to be achieved by the students. This is because through the third learning output (CLO3), students are expected to apply the values of religion, mutual respect in multiracial community in Malaysia and also explain Islamic opinion on other religions. However, applying the values of religion and giving opinion on other religions are not easy to be performed except through interreligion dialogue process. But the question is that, does the evaluation in the form of project, task and presentation create an interaction between Muslim and non-muslim students? In the context of PUPL and FKI, there are two different situation happening. First, the atmosphere in the lecture hall is not the main factor facilitating the non-muslim students to have dialogue with Muslim students. It is due to the fact that PUPL and FKI offer the course to different students which are non-muslim and Muslim students. With that, there would be no mingling between non-muslim and Muslim students in the same course which enables apossibility of dialogue between them. Second, from the aspect of course evaluation in PUPL in the project form, it is performed together among non-muslim students in which the total is less than 20 students at a time. The form of evaluation does not encourage the students to have dialogue with Muslim students especially in the comparative religion aspect, without denying that the existence of dialogue between them in other university courses. The same situation also happens in FKI as the evaluation to CLO3 in the form of task and presentation do not provide a space for Muslim students to have dialogue with non-muslim students. Despite, the hollowness of dialogue element in the comparative religion course in FKI has been covered by two other activities. First is the students visit to places of worship for other religions in Malaysia. This program is organised in each semester when the course is offered and it is stated in the course pro forma as one of the course syllabus. Through the program, the students are given chance to have dialogue with the representative of other religions on the religions learnt in lecture room. In other words, the program is considered as a field activity to gain information directly from followers of other religion. The result from this dialogue is that, indirectly it helps them to explain opinion of Islam towards the religions according to the learnt theory from the visit program. The second activity is the writing of academic exercise which provides space to the students to choose titles related to comparative religion. By choosing the title in the field, the students are able to get data through interview method and distribute the survey among non-muslim students to know their opinion and understanding of a certain religious issue. Indirectly, it can form dialogue between Muslim and non-muslim students on the religious issue. Until now, there have been already four academic exercises which succeed in getting good cooperation from non-muslim students that provide their view on the studied issue by FKI students. With this, it visualises two different situations between PUPL and FKI in applying the religious dialogue between Muslim and non-muslim students editor@iaeme.com

7 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among Students 5. CONCLUSION As of all, comparative religion course in UnisZA has still not achieved a proud level of forming dialogue between religions among Muslim and non-muslim students. The course pro forma needs several improvisations especially in the aspect of course evaluation to form religious dialogue between non-muslim and Muslim students. Particularly in the comparative religion field. Besides that, the course pro forma also needs a refinement and revision that the Bloom taxonomy choosen does represent the planned CLOs and it can be evaluated by suitable evaluation. Looking at the fact that the course is a medium of forming religious dialogue between Muslim and non-muslim community especially among students, it should be strengthen in all levels of education. ACKNOWLEDGEMENT This article is part of a research fund DPU (UniSZA/2018/DPU/23) sponsored by the Center for Research and Innovation (RMIC), Sultan Zainal Abidin University (UniSZA), Gong Badak Campus Kuala Nerus, Terengganu, Malaysia. REFERENCES [1] Azmil Zainal Abidin Fenomena Kerencaman Agama dan Alternatif Usuluddin Terhadap Pendekatan Dialog Antara Agama. Dlm. Wan Suhaimi Wan Abdullah & Mohd Fauzi Hamat. Konsep Asas Islam dan Hubungan Antara Agama, hlm Kuala Lumpur: Jabatan Akidah dan Pemikiran Islam, Akademi Pengajian Islam, Universiti Malaya. [2] Farhan Abdullah Kristianisasi & Gejala Murtad, Petaling Jaya : Hijjaz Records Publishing. [3] Fatini Yaacob Natrah ( ), Cinta, Rusuhan, Airmata, Skudai : Penerbit Universiti Teknologi Malaysia. [4] Khadijah Mohd Khambali@Hambali, Mohd Herzali Mohd Haled (2008), Toleransi Beragama dan Amalannya Di Malaysia: Rujukan Kepada Artikel 11 Perlembagaan Persekutuan Malaysia, Jurnal Usuluddin, And Kuala Lumpur: APIUM. 27: [5] Khadijah Mohd Hambali Islam agama rahmat dan toleransi beragama : realiti dan cabaran. Dlm. Khadijah Mohd Khambali@Hambali, Mohamad Kamil Hj. Ab. Majid & Syed Mohammad Hilmi Syed Abdul Rahman (pnyt). Isu dan Cabaran Hubungan Agama di Malaysia, hlm Kuala Lumpur: Akademi Pengajian Islam, Universiti Malaya. [6] Khairul Azhar Meerangani Isu semasa terhadap hubungan sosial dengan non- Muslim di Malaysia daripada perspektif hukum Islam. Kuala Lumpur: Akademi Pengajian Islam, Universiti Malaya. [7] Khairul Azhar Meerangani, Ahmad Faqih Ibrahim & Muhammad Hilmi Mat Johar prinsip asas interaksi inter-agama di Malaysia menurut perspektif Islam. Prosiding Kolokium Penyelidikan Kebangsaan Kolej Universiti Islam Melaka. Hlm [8] Muhammad Nazmi Abd Halim & Jaffary Awang Tahap Persepsi Muslim Dan Non- Muslim Mengenai Hubungan Interaksi Antara Agama: Kajian Tinjauan Di Negeri Kedah Dan Selangor. Journal of Social Sciences and Humanities. e-bangi 11(2) : [9] Mohamad Hilmi Mat Said Metodologi Dakwah di Malaysia dan Salah Tanggapan Terhadap Islam. Dalam Ahmad Sunawari Long & Zul azmi Yaakob (pnyt). Budaya dan Pemikiran Islam Mesir-Malaysia, hlm Bangi : Jabatan Usuluddin dan Falsafah, Fakulti Pengajian Islam, UKM editor@iaeme.com

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