Reviewing Curriculum of Islamic Education Institutions: A case of Malaysia

JOURNAL OF ISLAM, LAW AND JUDICIARY VOLUME 1, ISSUE 4 2015, PP 35-54 ISSN 2411-4936 WWW.JOILS.DISCINTERNATIONAL.ORG Reviewing Curriculum of Islamic Education Institutions: A case of Malaysia Md Obaydul Hoque, 1 Muhammad Shafi Uddin, 2 Muhammad Nazmul Huda 3 Abstract. Islamic education has been introduced in almost all parts of the Muslim world. Its graduates are yet to satisfy the Muslims expectations in terms of making a connection between knowledge and social action. Consequently, they lack the ability to manage personal, social and state affairs competently. This paper argues that this failure is the result of their intellectual poverty and it can be resolved if the authority of contemporary Islamic education system integrates Islamic holistic approach with the contents of education. In fact this approach motivates in the mind of learners to work for society and its people. The notion of being Islamic education related to the society is understood by the Quranic motivation for achievement, Muslims practice in education and knowledge, their teaching and learning goal, higher intent of the Quran (Maqasid Shariah). In order to instill this view in the mind of the Muslim learners, this paper suggests integrating clear goal of knowledge and education i.e. to serve the world, advocating target of Shariah, promoting moral values and ethics, sequential teaching and learning process with the curriculum of Islamic education institutions. Only then Muslims would succeed in benefiting the society. In the light of above mentioned focus curriculum of Malaysian Islamic education institutions has also examined in this paper. Key Words: Integrated Education, Malaysia, Islamic Education, Curriculum of Islamic Education 1 Postgraduate Researcher, Faculty of Islamic Studies, Natioanal University of Malaysia (UKM), Malaysia 2 Associate professor, Dept. of Qur anic Science & Islamic Studies, International Islamic University Chittagong, Bangladesh, Email: shafimadani@yahoo.com 3 Lecturer, Dept. of Da wah & Islamic Studies, International Islamic University Chittagong, Bangladesh, Email: nazmuliiucbd@gmail.com

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 36 Introduction One of the problems relating to the outcome of graduates of Islamic education may be linked to the lack of achievement motivation which is a prerequisite for success. 4 Motivation is the process of stimulating and arousing one's behavior, giving direction to behavior and sustaining the reinforced behavior. It has been hypothesized as one of the driving forces for the development of a nation and considered as a mental 'virus' which causes individuals to be competitive, hardworking and have more persistence 5 In addition motivation for achievement is linked to personal epistemology belief. 6 Epistemology is concerned with the origin, limits, nature, and validation of human knowledge. In recent studies, it was found that individuals develop a personal epistemology which affects the degree of motivation to initiate in worldly affairs. 7. While epistemological belief (i.e. to believe that knowledge is originated from supreme god) causes less motivation, in actuality, Muslims as the Khalifa (representative) of Allah should not be less motivated in worldly affairs and nation building. As Allah says in the Quran (Ale-Imran, 3:139): So lose not heart, nor fall into despair: for ye must gain mastery if ye are true In Faith. However, recent Muslim scholars in their attempt to find the problems behind the phenomenon have discovered that the disintegrated education system existing in Muslim countries to be a probable cause. This is why recent Muslim educationists have provided a framework to motivate Muslim learners and students towards better condition under the names of Islamization of Knowledge (see for details Ba-Yunus 1988, Faruqi 1982, 1988, Hashim and Rossidy 2000), Islamization of Education (see AbuSulayman 1999), eclectic model (see Al-Alwani 1989, Othman and Mohamad 2011), disciplining mind and soul (see Al-Attas 1977, 1979, Hashim and Rossidy 2000) et cetera. In these methods of integration, basic efforts have been put in to the point that Allah has given humans the ability to gain knowledge and that all knowledge is considered to be something that can be achieved with the help of Allah. Despite the constant efforts on epistemological integration there are still much that needs to be done to improve the learners. For example, 4 Chandra Shekhar and Rachna Devi, Achievement Motivation across Gender and Different Academic Majors, Journal of Educational and Developmental Psychology 2, no. 2 (August 02, 2012): 105 10, doi:10.5539/jedp.v2n2p105. 5 Habibah Elias, Wan Rafael, and Abdul Rahman, Achievement Motivation of University Students, Pertanika Journal of Social Science and Humanities 3, no. 1 (1995): 2. 6 R. Ricco, S. Schuyten Pierce, and C. Medinilla, Epistemic Beliefs and Achievement Motivation in Early Adolescence, The Journal of Early Adolescence 30, no. 2 (March 16, 2009): 305 40, doi:10.1177/0272431609333299. 7 Mohamed Taha Mohamed and Magda El-habbal, The Relationship between Epistemic Beliefs and Academic Performance: Are Better Students Always More Mature?, Journal of Educational and Developmental Psychology 3, no. 1 (2013): 158 72, doi:10.5539/jedp.v3n1p158.

37 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 although Muslim learners believe that Allah is the source of knowledge, this however doesn t always direct learners to be motivated to serve in the world of the Almighty with the directions given by Him. A clear direction and guidance is needed for the student to be motivated. A major cause of the problem among the Muslim learners can be traced back to the lack of clear worldview and this has given way to several other problems. The problems transcend the learners themselves and affect the institution s goal, practice and contents. For example, firstly, in some of the Islamic education institutions, memorization is practiced and emphasized. 8 Secondly, now-a-days, the education institution is emphasizing more on marketization of education. As a result, education becomes value free and merely worldly oriented. 9 As a consequence of this it can be seen that educated people do not lead an ethical life and they tend to ignore religious belief, moral attitude etc. Thirdly, some Muslims contributions are now more focused on knowledge on how to manage religio-personal affairs such as knowledge of Aqidah, Ibadah, Akhlaq etc. Their focus is less on knowledge of how to serve the world. As a result they become consumer of others products. They possess neither the technology to manage the natural resources gifted by Allah, such as oil, underground water, uranium, gas etc. nor the human capital and resources. Curriculum of Malaysian Islamic Education Institutions Islamic schools have always been a part of the Malay-Muslim communities, even long before the British came to Malaysian shores. The traditional Islamic schools known as pondok were the only mode of knowledge transmission which existed before the British introduced mass education. Pondok education still exists today. It revolves around a famous teacher, to whom students are attracted due to his great reputation (this is an exclusively male domain). The primary educational objective of this system was to instill within the students values needed in becoming a good Muslim and special emphasis was given to concrete and practical knowledge. 10 Thus it is imperative to focus on the effect education has on individuals by looking into the curriculum, pedagogy, foundations (philosophy) etc. In addition, education should also aim at the individual perfection of the students. The worldview achieved during the student s education period plays an important role in attaining this perfection. This section suggests that in order to put the current knowledge and education into its proper 8 A ishah Ahmad Sabki and Glenn Hardaker, The Madrasah Concept of Islamic Pedagogy, Educational Review 65, no. 3 (August 2012): 342 56, doi:10.1080/00131911.2012.668873. 9 Mohd. Kamal Hassan, A Return to the Qur anic Paradigm of Development and Integrated Knowledge: The Ulu Al-Albab Model, Intellectual Discourse 18, no. 2 (2010): 183 210. 10 Nooraini Othman and Khairul Azmi Mohamad, Eclectic Model in the Malaysian Education System, International Education Studies 4, no. 4 (October 31, 2011): 111 17, doi:10.5539/ies.v4n4p111.

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 38 Islamic spirit, the kind of conventional and religious knowledge taught to children and students should be investigated. Apart from that, the effect of teaching and learning process on the students worldview by which they can lead a moral and ethical life and thereby serve the nation effectively, should also be considered. According to Mohd Kamal Hassan (2010) there are several types of Islamic education system: - The completely secular system where only the aqliyah subjects are taught. - The predominantly religious educational system where few aqliyah subjects are taught - The predominantly worldly educational system where few Islamic subjects are taught - The system that offers a balance of Islamic and aqliyah subjects - The system where the two streams, Islamic and aqliyah, are brought into meaningful and dynamic interaction with one another. 11 For example, Malaysia's Islamic Education curriculum is divided into two parts at the school level; KBSR (Integrated Curriculum for Primary Schools) and KBSM (Integrated Secondary School Curriculum). Each has its own curriculum objective, provision of time and its own characteristics of specific learning outcome. In response to the pressing need for a holistic Islamic educational system, the Islamic integrated schools in Malaysia offer a viable option that can meet the needs of the people. At the same time, these schools are in its developing stage. In this situation, there is a lack of studies on what the integrated education has been successfully implemented in more than last two decades. For example, the issue of integration of Islamic worldview and science has not been resolved by this integrated education system. While, the basic Islamic principle has been given by God to man through revelation in the Quran is absolute and preeminent; knowledge of the sciences acquired by man is relative and dependent. So, content and values associated with the scientific method which contradict the essence and spirit of revelation are considered opposing; thus the task is to accommodate science to revelation and vice versa. This is the true integration. In practice, the Islamic integrated schools in Malaysia provides a viable solution for a holistic and integrated Islamic education system by offering parents and students the opportunity to choose between Islamic studies and professional fields such as medicine, engineering, and 11 Hassan, A Return to the Qur anic Paradigm of Development and Integrated Knowledge: The Ulu Al-Albab Model.

39 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 accountancy. The important point here is that regardless of the choices they make, parents are assured that their children will have a good foundation in Islamic knowledge. The growing number of applicants to the Islamic integrated education system suggests that Muslims are beginning to accept it as an alternative to government school and madrasahs. Although, it is yet to be considered as a trend that is widespread. Compared to other types of schools, the number of Islamic integrated schools is much smaller. Unless these schools pursue an aggressive expansion plan in the near future, it would not be possible for them to cater to the growing demand. Currently, these schools select their students through entrance examinations and interviews. The relatively smaller number of students in these schools enables them to maintain a good academic track record. It remains to be seen whether these schools are capable of handling a growing student population while maintaining their high level of quality. 12 After attending the School of Islamic Education curriculum, students should be able to achieve the objectives of KBSR which are: 1. Reciting juzu 'amma fluently and correctly to foster interest in reading the Quran and for the practice. 2. Memorizing the verses commonly selected for reading in the daily prayer and worship. 3. Understanding the meaning of some verses and appreciating the lessons learned in order to make them believe in the Quran as a reference and guidance of Allah SWT. 4. Understanding and believing that faith is important to religious beliefs. 5. Applying the basic rituals in Fardhu Ain and understanding when Fardhu Kifayyah is obligatory. 6. Understanding and learning the seerah of Allah's Messenger SAW as it is the basis of human civilization and development. 7. Practicing good manners and appreciating moral values in everyday life. 12 Adnan Abd Rashid and Arifin Mamat, Barriers of Moral Development among Adolescents: A Content Analysis of Empirical Literature, in International Conference On Teacher Education In The Muslim World (Kuala Lumpur, Malaysia: Institute of Education, IIUM, 2013), 1 13; Adnan Abd Rashid, Arifin Mamat, and Borhan Ibrahim, Barriers to Moral Development of Adolescents and Parental Responsibility: The Case of Malay Working Parents, International Journal of Humanities Social Sciences and Education 1, no. 6 (2014): 40 48.

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 40 Islamic Education curriculum content is divided into four in primary schools which are; tilawah al- Quran, Ulum Syari'yyah, moral education; Islamiyya and autobiographical studies. In the area of Al-Quran tilawah the focused is on; reading the Signs of the Quran with precision and fluency, precision and fluency in the memorization of verses from the Quran and understanding the meaning of certain verses from the juz amma and appreciating the lessons. Ulum Syari'yyah focuses on; stabilization of beliefs, attitude and responsibility towards Allah, knowledge of regulations and implementation of worship and taking the Prophet SAW as a role model and learning from his seerah. Islamiyya of moral education focuses on; compliance with the Islamic rules and regulations regarding Muslim way of life and in relationship with God and the Prophet and compliance with the Islamic rules and regulations, and procedures of human relationships with self, family, environment, society and nation. In higher classes learning, 'Ulum Syari'yyah focus on the following: 1. Strengthening faith by cultivating an attitude in the students who are aware and conscious of its responsibility to God, self, environment, society and nation. 2. Appreciation and practice of worship through knowledge and understanding of rules and disciplines of the worship determined by Allah. 3. Understanding the role of Fardhu 'Ain and Fardhu Kifayyah in the development of worship and also in building the nation and for one s wellbeing in this world and in the hereafter. 4. Rebuilding a great Islamic civilization by taking lessons from the seerah of the prophet SAW. Learning Islamic morality and manners (Islamiyah) focus on; practicing good manners that have been acquired and practiced in primary school level and strengthening it in secondary schools and building and observing good manners in relationship with God, self, family, environment, society and nation. The curriculum content is designed to meet the needs of every Muslim in terms of Fardhu 'Ain and Fardhu Kifayyah; to achieve happiness in this world and in the hereafter, in accordance with the level and capacity of secondary school students. The end of 1970 was marked by the emergence of Islamic revivalism across the Muslim world. This had a deep

41 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 effect on Malaysia as well. Various Islamic-based groups began to rise up and they employed Islamic narrative to question many of the government policies. As a result in the educational arena, more funding was allocated to develop Islamic instructions and build more schools in Malaysia. For example, in 1983, the International Islamic University of Malaysia (IIUM) was established as a centre to Islamize aspects of human knowledge. Particular attention was given to social sciences and humanities so as to render them useful and relevant to the Muslim community (Mission and Vision, IIUM website). Hence this set the stage for an increase in influence of Islam within the Malaysian society. 13 In addition to the above mentioned outcome observable from an integrated curriculum, there are also sixteen core values that are prescribed in the national education philosophy. They are cleanliness of body and mind, compassion and tolerance, cooperation, courage, moderation, diligence, freedom, gratitude, honesty, humility and modesty, justice, rationality, self reliance, love, respect and public spiritedness. These values if taught effectively by the teachers are expected to ultimately change the students disposition and outlook. In integrated schools, value education in one form or another has always been a part of the Malaysian educational curriculum. Like other subjects religious subjects in integrated schools were also subjected to changes and adaptations parallel with the changing times and needs. Although teaching these subjects were still heavily based on content, efforts were made to render it more applicable to everyday life by bringing out its practical side. Efforts were also made to expand the curriculum to include teaching Islam as a way of life. Co-curricular activities were also designed to make classroom teaching more effective. The name Islamic education was used instead of Islamic studies to reflect this scope. 14 Tamuri (2007) studied the outcome of integrated education institutions in terms of the interest from the teachers, students, and parents part. He found that majority of the teachers testified to the positive influence of their schools existing religious activities, such as religious talks, additional religious classes, celebrations of Islamic holy days, jama ah prayers and ibadah camps, on the development of students akhlaq. The teachers believed that the religious activities in their schools had a significantly positive effect on the teaching of akhlaq in the classroom. However, Teachers, especially those who were teaching in national secondary schools, complained about being unable to organize adequate religious activities for their students due to insufficient time and 13 Othman and Mohamad, Eclectic Model in the Malaysian Education System. 14 Rahimah Haji Ahmad, Educational Development and Reformation in Malaysia: Past, Present and Future, Journal of Educational Administration 36, no. 5 (1998): 462 75, doi:10.1108/09578239810238456.

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 42 lack of suitable rooms. Apart from this, success in the implementation of any extra-curricular activity depended largely on the organizers and their advisers. The teachers also observed that some of these co-curricular activities were against Islamic teachings and principles. For example, many of the students were more attracted to school activities that had entertainment activities like dancing and singing. In this study the teachers claimed that the co-curricular activities at their schools had very limited positive contribution to the development of akhlaq among the students. Some of these activities also put the students in a tight spot and a great dilemma because some of the activities and their implementation were unsuitable for the students or they contradicted Islamic teaching. Nevertheless all of the teachers agreed that the existing school regulations and discipline had a positive contribution to the development of students akhlaq. But they did agree to the fact that schools should take necessary precautions to eliminate or in the least reduce the influence of negative elements. Teachers were generally satisfied with the co- operation and support given by their colleagues in the schools. In other words, they did not have any problems nor did they face any major obstacles from their colleagues in terms of the development of students akhlaq. However, four of the teachers revealed that they had some disappointments with the attitudes of some teachers of other subjects who refused full co-operation to developing the students akhlaq. For example, there were certain teachers who claimed to have no responsibility in the development of students akhlaq. They claimed that it was the duty of religious and discipline teachers alone. There were a few teachers who did not want to voluntarily assist in organizing the school s religious activities. They helped if and only when they were officially instructed by the school. 15 These findings indicate that the process of integration will fail if there is no harmonious relationship among the teachers, principals, and parents efforts. Why Education for Social Service The Muslim worldview emerged from the demand for Ihsan (excellence). Muslims are to achieve this excellence in their personal self and social relationships. In English the self is known as human characteristics including personality, abilities, et cetera. 16 The centre point of self is taqwa (God fearing) and personal salvation on the Day of Judgment. According to Al-Ghazali, as explained by Salam (2010: 7), self consists of three fundamentals: the same three fundamentals confirmed by modern psychology and scientific studies-affect, 15 Ab Halim Tamuri, Islamic Education Teachers Perceptions of the Teaching of Akhlāq in Malaysian Secondary Schools, Journal of Moral Education 36, no. 3 (September 2007): 371 86, doi:10.1080/03057240701553347. 16 Elizabeth Walter, ed., Cambridge Learner s Dictionary, 2nd ed. (Cambridge, UK: Cambridge University Press, 2004).

43 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 behavior and cognition (the ABC of psychology). The first fundamental is knowledge (cognition, awareness or consciousness). The second he calls states (affect or emotion) that that knowledge or awareness produces in us. The third he calls act or deed- the action that results from our emotion that came from our knowledge or awareness of something. 17 The term system in English is a method - a way or method of doing things. By system we mean a group or combination of interrelated, interdependent, or interacting elements forming a collective entity; a methodical (i.e. systematic) or coordinated assemblage of parts, facts, concepts, etc. for instance economic, social, political and educational systems. Allah blessed us with wealth and the systems to manage them. Similarly we also need knowledge to develop a system of managing the blessed resources so that they benefit human beings, build civilization, and make life easy and help establish control and avoid indiscipline, chaos, disorder, confusion etc. The early Muslim Scholars understood the core of adopting system, which was to benefit humans and gain independence from others. Muslims constructed the idea of system by looking at the verses of the Quran regarding Ihsan (excellence), community services, social and personal rights given by Islam, and so on. It is mentioned in the Quran:... do good as Allah has been good to you... (Al-Qasas: 77) Then shall anyone who has done an atom's weight of good, see it! and anyone who has done an atom's weight of evil, shall see it. (Zilzal:7-8) The above verses form the concept of systematic social work among Muslims. It was however more than a philosophical concept. It was a practical draft. It is believed that social work is part of Ibadah (worship) and Muslims consider them to be necessarily an obligation like prayers and fasting. It seems that many Muslims are not aware of the Quranic basis for this obligatory duty to serve human beings. There are many verses in the Quran that deals with the necessity of social service: 107; 74:38-46; 90:12-18; 89:17-24; 92:5-10. A more prominent one can be seen in the chapter Al Ma oon, in which Muslims were divinely mandated to attend to the social needs of others, not as a charitable or humanitarian gesture, but as a 17 Muhammad Nur Abdus Salam, Al-Ghazzali On Disciplining the Self, ed. Seyyed Hossein Nasr (Chicago: USA: Great Books of the Islamic World, Inc., 2010).

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 44 prerequisite condition of faith (Iman) itself, and a concrete acceptance of the Hereafter. In chapter al-maoon 107:1-7, Allah says: "Have you ever seen a human being who contradicts the (essence of) faith? That is the person who pushes the orphan aside and does not promote feeding the needy." As the khalifa of Allah, Muslims are required to invent comprehensive and effective social works and services. The significance of social work thus led the Muslims to think about acquiring knowledge to develop systems for serving others. Currently, education systems in Muslim countries like madrasahs do not encourage the promotion of the concept of Ihsan in real life. Instead they focus more on the knowledge of how to manage one s self - such as belief in Allah, Aqidah, Ibadah, how to perform Salat, Siyam, Hajj etc. Though these are the very basic parts of Deen, other than Ibadah and Aqidah, we also need Shariah which contains rules and regulations, and this requires other aspects such as values, ethics, and Akhlaq. If we measure the Ruhaniyyah (spiritual) dimension of Muslims all over the world, it can be found that to some extent this level is relatively high. But if we observe their amal such as the conduct, punctuality, interpersonal relationship of Muslims, we find that it is relatively low (Baba 2006, 2009, 2011). 18 This indicates that the achievement from Ibadah and Shariah does not have an impact on their practical and daily life. Past Muslim Education Fostered Spirit of Social Service By teaching and learning process and goal The essence of Quranic teachings in the past did not just confine to memorization, but also emphasized understanding. Focus was given on the ability to articulate memorization and understanding of the Quran. After that, an important part of learning was the requirement of internalization, which was more difficult to achieve. Thus through this method, what a learner had internalized in his mind and heart enabled him to manage the self, and to manifest them into amal (action). 19 The first revelation of the Quran was Iqra i.e. to read. When Jibril came to the Prophet SAW in the cave Hira he asked the Prophet several times to read. This event marks the beginning of the teaching-learning process in the life of the Prophet. The Prophet memorized the parts of the Quran revealed by Jibril. Then he 18 Sidek Baba, Pendidikan Rabbani: Mengenal Allah Melalui Ilmu Dunia, ed. Mohd. Noor Tahir (Kuala Lumpur : Malaysia: Karya Bestari Sdn. Bhd, 2006); Sidek Baba, Fikir Dan Zikir (Selangor : Malaysia: Dewan Bahasa dan Pustaka Kuala lumpur, 2009); Sidek Baba, Tajdid Ilmu Dan Pendidikan, 1st ed. (Kuala Lumpur: Techknowlogic Trading, 2011). 19 Sidek Baba, The Integrated Approach in Malaysian Education: The International Islamic University Malaysia as a Model, in Islamic Studies in World Institutions of Higher Learning: Issues and Challenges in The Era of Globalization, ed. Abdus Samad Musa, Hazleena Baharun, and Abd Karim Abdullah, 1st ed. (Kuala Lumpur: Islamic University College of Malaysia, 2004), 110.

45 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 understood the verses of the Quran, and internalized the meaning. He always tried to articulate in order to ensure that whatever he memorized is perfect and in line with Allah s will. He used to internalize the meaning and essence of the verses into his life. He implemented the teachings of the Quran in his daily life. History has proven that Muslims education in the past resulted in innovation, productivity, and creativity. For example they started with memorization and then they made efforts to understand it. They continued to articulate and internalize it. Finally they portrayed their knowledge in the form of producing an innovative system, beneficial product etc. Muslim scholars like IbnSina and al Khawarizmi for instance had memorized the Quran when they were eight and ten years old respectively. After memorization they did not put a hold on understanding the meaning of the Quran. But they continued to ponder the essence of the Quranic verses throughout their lives. They also articulated the knowledge of the Quran in different branches such as law (fiqh), exegesis (tafsir) and languages etc. In fact, this knowledge was for them the prerequisite of other kinds of knowledge. Only then did they proceeded to learn logic, philosophy, astrophysics, mathematics, science, medicine and others which were essential in serving the people. The same can be observed in al Battani (D. 929 AD), Abbas IbnFarnas (D. 887 AD), Al Zahrawi (D. 1013 AD), IbnNafis (D. 1288 AD), IbnHaitham (D. 1040 AD), Al Biruni (D. 1048 AD) and many others. They initially pursued knowledge to correct their personal affairs so that they became God conscious and they studied the Quran as the source of guidance to further explore and develop their knowledge to emancipate the people (Baba 2004). This is why the knowledge they acquired helped them to serve the people. Therefore we can argue that the typology of teaching and learning such as memorization, understanding, articulation, internalization, and manifestation is indicative to the purpose of education. So, if the teaching and learning process is partial or incomplete, and is not done by expert teachers, the students will not be able to portray the Islamic worldview in their life. Therefore, the Quran motivates us to incorporate continuous thinking (tadabbur), careful thinking (tafakkur), cognition (Fikr) and articulation (Zikr). 20 These terms are mentioned in the Quran in the following chapters and verses: Anbiya-10, 67, Muminun- 80, Qasas-60, Saffat- 138, Ale Imran- 65, Baqara -170, 171, Maidah-58, Yunus- 42, 100, Zumar-43, Hujurat-4, Yasin-68, Baqara-219, 266, An am-50, Ale Imran- 191, A raf-176, Yunus- 24, Hashar- 21, Nisa-82, Muhammad -24. The philosophy of these terms is to utilize the human cognition in implementing the injunctions and orders of the Quran. Human cognition must be based on the proper understanding of the resources so that it can 20 Baba, Fikir Dan Zikir.

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 46 guide people to think and understand. In this way Islamic teachings can be internalized and manifested properly. The above description of the Quranic methodology of teaching and learning leads to emancipation in two ways. Firstly, it develops well equipped individuals and secondly, it endows them with the power to maintain the amanah (obligations) of Allah. Finally, they control and take care of the system as the Khalifa (representative). Here self-development occurs in a complex process. Self is called nafs (self)in Arabic. Self is the combination of aql (cognition), nafs (self) and ruh (spirit). 21 Allah gave human beings knowledge by which they can develop their self. And Allah revealed divine guidance (Wahy) for the development of the ruh. It is with the combination of conventional knowledge and revelation that humans perform amal (action). So, amal is the outer or physical expression of a human being. In brief, development of the self is derived from Deeniyyah (religious) knowledge. When outer activities or amal is based on good manners and ethics, we call it Akhlaq (character). Similarly, Allah started with the revelation (wahy) and for that He sent Muhammad as His Prophet. Then Allah enabled the prophet to develop his Akhlaq, and thus the Prophet became the Qudwah (model). This same method should be applied in schools as well. We have to first determine the kind of knowledge that should be taught at schools, the kind of teacher who should be teaching it, the effect of the knowledge and the teacher on the students mind, thinking, and akhlaq. Based on the Islamic tradition, we can say that the development of man relies on the development of self and person. Allah created human beings as His khalifa. The role of khalifa is to develop himself based on the above outline. When humans become well-developed, he takes taklif (responsibility). Having taklif means that humans have to find a way to serve their fellow beings. This is reflected in the early Islamic history, where Muslims firstly, combined knowledge of science and technology, secondly, ethics of utilization, and thirdly, Knowledge of comparative advantages. Promoting Moral Values and Ethics The education and content of knowledge is value laden, not value neutral. According to the Muslim perspectives, the source of ethics is Quran. 22 Without the knowledge of the values derived from the Quran, learners cannot employ ethics, because ethics is derived from values. In order to 21 Salam, Al-Ghazzali On Disciplining the Self. 22 Mahmoud Hamid Al Migdadi, Issues in Islamization of Knowledge, Man and Education, Revue Académique Des Sciences Humaines et Sociales 7 (2011): 3 16.

47 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 develop a civilization, learners have to maintain certain standard i.e. Islamic ethics, values and morality. 23 So, value based education will remind the students about their duties and responsibilities towards themselves and others. 24 Therefore, the students must possess values which ought to be expressed in their daily activities. Muslims believe that on the Day of Judgment, Allah would ask them not only about themselves and their activities or deeds but also about the resources He has bestowed upon them. Then, shall ye be questioned that Day about the joy (ye indulged in!). (al-takasur:8al-qur an) As a result of this worldview, whenever they produce goods they would do it for the benefit and welfare of humanity. They will learn to consider the technology as the means, not the end. If they fail to produce goods, at least they will use the technology for a good end, and for an ethical purpose. When they learn conventional sciences they will learn it with the faith on the sovereignty of Allah over entire creation. As a result of learning science with this spirit, students will come to know that humans are responsible as Khalifas (representatives of Allah), for the distribution, consumption, and utilization of wealth and resource. Another historical value in Islamic Education is adab (discipline). Actually, Adab refers to disciplining the soul and body, and mind and action. 25 It says that if the content of education and curriculum is erroneous, it will not be effective in producing a well-disciplined man. The end of education in Islam is to produce a good man, and not to produce a good citizen. The good in the concept of a good man is referring precisely to a man of adab (discipline) in the sense explained here; as encompassing the spiritual and material life of man (see Al-Attas 1977:12). Thus the goal of education in Islam is to produce well-developed men having adab, who is capable of serving at a micro level as well as at a macro level. The objective of learning in Islam is to instill the worldview of 23 Aminuddin Hassan et al., The Role of Islamic Philosophy of Education in Aspiring Holistic Learning, Procedia - Social and Behavioral Sciences 5 (January 2010): 2113 18, doi:10.1016/j.sbspro.2010.07.423. 24 Sayyid Abul Ala Mawdudi, Towards Understanding Islam, ed. Khurshid Ahmad, 3rd ed. (Karachi: Pakistan: UKIM Dawah Centre, 1960). 25 Syed Muhammad Al-Naquib Al-Attas, Aims and Objectives of Islamic Education (Jeddah, Saudi Arabia: Hodder and Stoughton, 1979).

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 48 Islam into the mind of learners, to produce a holistic man; a good man and also a good citizen. The purpose of knowledge and education is to establish discipline which is the essence of education. By Advocating Target of Shariah (Law) The target of Shariah is social service. Thus it is inclusive in nature. During the early period of Muslims, social service was also an Islamic obligation under Shariah. They took into account what Allah says in chapter al- Baqara: It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day and the Angels and the Book and the Messengers; to spend of your substance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves; to be steadfast in prayers and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain and adversity and throughout all periods of panic. Such are the people of truth, the God fearing (al- Baqara: 177). As maqasid Shariah (intent of law) concerns with the preservation of wealth, life, society and human resources, it is important to save and protect humans from any scarcity, shortage, imbalance, and problem. 26 Islam combined aqidah (belief), shariah (law) and akhlaq into the whole of human life. This makes Islam as the perfect religion to mankind. Generally known, aqidah is belief of Allah in all matters. This includes the belief in the commandments of Allah. Akhlaq or ethics is based on His commandments. It is the spiritual value that can guide the conduct of mankind, whether right or wrong. Akhlaq or ethics in Islam is based on al- Quran and Sunnah. It is not just theoretical rather; Muslims practiced it in their whole life as well. Al-Quran and Sunnah does not describe the entire ethics in Islam directly. Most of the verses in the Quran are concerned with general rulings and the Sunnah gives directions, practical dimension, instructions and details regarding these rulings. Thus the Sunnah guides 26 Latifah Amin et al., Educating the Ummah by Introducing Islamic Bioethics in Genetics and Modern Biotechnology, in Procedia - Social and Behavioral Sciences-15, vol. 15 (Prociedia Social and Behavioral Sciences, 2011), 3399 3403, doi:10.1016/j.sbspro.2011.04.308.

49 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 Muslims behavior towards being a good person and being aware of the fact that unethical behavior will lead in negative impact. 27 Anything that was good was accepted as legal. In Muslim terms husn means good, beauty and what is morally acceptable can be done. Qubh means bad or ugliness and what is morally reprehensible; which must not be done. However man cannot identify what is husn and qubh without referring to the Quran and Sunnah. Therefore, from the Maqasid Shariah (intent of law) perspective, they inferred that the systems for human kind should be derived from the Quranic and Sunnatic injunctions, principles and foundations. According to Amin et al. (2011) in contemporary issues that may not have any direct explanation in Quran and Sunnah, other Islamic sources like ijma should also be referred to when drawing up this code of ethics. Apart from that, Qawaid Fiqhiyyah is also useful in strengthening the code to achieve the objective of Shariah. Whatever they did in order to extend and promote the higher intent of the Quran was accepted by the prophet. They also had the strong belief that whoever was involved and engaged in inventing and systemizing the set of rules and regulations would be rewarded on the Day of Judgment. Goal of Knowledge and Education: To Serve the World The Ultimate goal of education is to achieve the capacity to manage all kinds of resources in life, to distribute them, and benefit human beings. As Allah endowed humans with powers and faculties, man possesses intellect, wisdom, will, faculties of speech, sense of sight, taste, touch and hearing, passions of love, fear and anger, and so on. These faculties have been bestowed upon him because they are crucial to him. His very life and success depend on the proper use of these powers for the fulfillment of his needs and requirements. These powers given by Allah should be aimed at serving Him and unless they are used fully, life would not be worth living. 27 Ibid.

CURRICULUM OF ISLAMIC EDUCATION INSTITUTIONS /HOQUE, SHAFIUDDIN, HUDA 50 Allah has also provided humans with all the means and resources necessary for the functioning of his natural faculties, and to achieve the fulfillment of his needs. This cannot be done alone. The construction of a better and prosperous life is only possible by co-operating with each other. Allah gave humans these powers and resources so that they may be used for the good of others. The proper use of these powers is what makes them beneficial to them. That alone is the proper utilization of these powers. Every other use, which results in waste or destruction, is wrong, unreasonable and unjustified. For instance, if someone does something that causes him harm or injury, or if his actions harm others and becomes a nuisance to them, it would be akin to misusing God-given powers. If you waste resources, spoil them for nothing or destroy them, that too are wrong. Thus man cannot have a good relationship with Allah unless he maintains a good relationship with his fellow creatures as well. Keeping this basic consideration in view, we see that Allah has given us a code of behavior- the Shari'ah. The Shari'ah is the law of Allah and provides guidance for the regulation of life in the best interests of man. Its objective is to show man the best way and to provide him with the ways and means to fulfill his needs in the most beneficial way. It does not ask him to give up all the ease and comfort of life. But, on the Day of Judgment Allah will ask him about the utilization of what He has given. In order to be successful on that Day, the fundamental principle of the Law is that man has rights, as well as duties to others - to himself, to Allah and to other creatures. Shariah is the combination of rights and obligations. The shariah perspectives mentioned above urge human to seek knowledge in order to manage their lives. Islam regards knowledge and science as the common heritage of mankind. Muslims have the liberty and obligation to understand them and learn how to practically use that knowledge. But as far as the question of the way of life is concerned, Islam forbids the blind imitation of the modes of living of other people (taqlid). The psychological impact of blind imitation is that it creates a sense of inferiority and it destroys its inner vitality, its vision (Mawdudi 1960). 28 Acquiring knowledge is equally important for the success of self through worshiping the Lord Almighty, and for the service of other fellow human being. From this obligation and responsibility perspectives, we argue that humans must acquire knowledge to benefit and serve other humans. Regarding benefiting the humans, people and other civilization Allah says (ale-imran: 110): 28 Mawdudi, Towards Understanding Islam.

51 JOURNAL OF ISLAM, LAW AND JUDICIARY: 1 (4), 2015 ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing In Allah. if only the people of the Book had Faith, it were best for them: among them are some who have Faith, but Most of them are perverted transgressors. Therefore, Islamic knowledge works for the sake of emancipation of entire human civilization. It is not only to worship Allah, but also to serve humans. Conclusion We have expounded a root of worldview of serving the society in Islamic Education in this paper. A strong strategic planning for its integration with the Muslim knowledge is necessary. Without the integration of such desired spirit, Muslim learners will not be able to serve their fellow beings wholeheartedly - with the spirit of religion. In order to put knowledge and education on a proper Islamic spirit, we have to investigate the kind of conventional and religious knowledge taught to the students, the effect of teaching-learning process on the children s worldview by which they can lead a moral and ethical life and serve the nation. Despite the fact that some governments for example Malaysian government have been emphasizing on integrated education since 1970s, there is still a significant gap in reaching the end, in terms of successfully managing outcome based and ideal integrated education. For Malaysia to be a global leader in the field of integrated and Islamic education, it has many miles to go. At the same time emerging institutions that want to follow and replicate Malaysian integrated education system, must take the comparative advantages from it instead of taking it as a whole. References Ahmad, Rahimah Haji. Educational Development and Reformation in Malaysia: Past, Present and Future. Journal of Educational Administration 36, no. 5 (1998): 462 75. Al-Attas, Syed Muhammad Al-Naquib. Aims and Objectives of Islamic Education. Jeddah, Saudi Arabia: Hodder and Stoughton, 1979. Amin, Latifah, Siti Fairuz Sujak, Siti Nur Shazwanie Ramlee, Abdul Latif Samian, Mohamad Sabrie Haron, and Mohamad Nasran Mohamad. Educating the Ummah by Introducing Islamic Bioethics in Genetics and Modern Biotechnology. In Procedia - Social and

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