Islamic Studies Education (ISE) or Islamic Religious Education (IRE) is vital in Muslim education... more Islamic Studies Education (ISE) or Islamic Religious Education (IRE) is vital in Muslim education. It is through this subject that the Islamic tradition, values and practices are transmitted to the next generation. There are several providers of ISE in Malaysia namely the traditional pondok and madrasah, the Sekolah Agama Rakyat (SAR) and the Assisted Sekolah Agama Rakyat (SABK), the Sekolah Menengah Kebangsaan Agama (SMKA), the Sekolah Berasrama Penuh Integrasi (SBPI) and the national school system. This chapter focuses on the National Primary and Secondayy schools which is the main player, with the largest number of students enrolled. It examines and evaluates the curriculum applied in the system in four aspects – philosophy, content and scope, teaching methodology and assessment. Several shortcomings were identified for both primary and secondary schools. The goals and objectives of both levels are found to be similar and do not distinguish the students based on their stages of human development. The content too has several shortcomings such as being overwhelmed with adab but lacks character building with the Prophet as the exemplar, lack of hadith and stories of the prophets in the Qur’an, and lack of globalization- related topics. The methods use were found not to sync with the needs of the era. The chapter ends with suggestions for the improvement of ISE
Oxford Research Encyclopedia of Education, Mar 25, 2021
Malay philosophies of education refer to the educational thoughts of Malay philosophers from the ... more Malay philosophies of education refer to the educational thoughts of Malay philosophers from the period of the Islamization of the Malay world in the 13th century up to the present. Malay refers to an ethnic group with the Malay language as the major language of communication. The Malay world refers to the region in Southeast Asia comprising Indonesia, Malaysia, Singapore, Brunei, southern Thailand, pockets of Indo-China (Vietnam, Laos, and Cambodia), and the southern Philippines. Prior to the introduction of Islam to the region in the 13th century, the Malay people were influenced by Hinduism, and some remnants of Hindu practices such as the conduct of the wedding ceremony and yellow being the color of royalty are still visible today. Islamization revolutionized the Malay worldview with a new ontology, cosmology, and monotheism. Moreover, the Malay language was elevated as a scientific and literary language and became a lingua franca that was widely used for communication, while Jawi script (Arabic) was used in writing, such that the region became known as the Malay world. Malay philosophies of education are very intricately related to Islamic philosophy or the Islamic worldview. Hamka, a 20th century Indonesian scholar, states that his Malayness is totally integrated with Islamic elements. Thus, the Malays’ understanding of Islam determines the goals of education. Historically, the goals of Malay education developed from the focus on the hereafter and sufism due to the nature of Islam received by the Malays at this particular time. Al-Ghazali, al-Shafie, and al-Ash’ari were among the scholars who exerted great influence on Malay scholarship. The philosophy of Malay education changed as a result of colonization by Western powers that established schools offering a liberal, secular education. However, contact with Muslim reformers in Egypt, specifically Muhammad Abduh, led to the reform of Islamic traditional schools. Hence, there was a shift in focus to reason, philosophy, and science with a closer reading of the Qur’an and Sunnah, and the goals of education emphasized the study of the acquired sciences and the use of reason. As a consequence, there were many efforts to change the existing educational institutions in terms of their curriculum. Finally, after independence, attempts were made to integrate the dualistic educational system—liberal, secular public school and traditional, religious schools—through an educational philosophy and curriculum that is holistic, integrated, and balanced, but that is also faith-based. It is not adequate to have both the acquired and revealed sciences merely coexisting but compartmentalized in the curriculum, for their values may still be conflicting. Thus, the concept of the Islamization of contemporary knowledge was deliberated and subsequently attempted. This is the climax of the unity of knowledge that is enshrined in the Islamic worldview. The educational landscape in the Malay world has been shaped by the thought patterns of Muslim scholars and the Islamic worldview.
Purpose - The importance of the affective domain in holistic human development, in particular emp... more Purpose - The importance of the affective domain in holistic human development, in particular empathy, is an increasing concern today especially after the Covid-19 pandemic. The purpose of this study was threefold: (i) to investigate the attitudes of school students toward competencies associated with human consciousness; (ii) to validate the psychometric properties of the model of Malaysian school students’ empathy, and (iii) to examine the influence of school students’ selfefficacy, emotion regulation, sense of belonging and problem-solving on their empathy. Methodology - Using a quantitative survey approach, data were collected from 911 students drawn from 10 schools throughout Malaysia using a four-point Likert scale instrument. The study employed variance-based SEM by using Smart-PLS to achieve the objectives. First, the measurement model was employed to test the psychometric properties (such as convergent validity, divergent validity, and reliability) for all constructs. Secon...
This chapter examines the path the Malay-Muslims in Malaysia have travelled in establishing and m... more This chapter examines the path the Malay-Muslims in Malaysia have travelled in establishing and maintaining their identity in the modern context. It examines the educational responses of Malctysia, ,vith a predominantly Mmlim population, in molding Muslim identity within the context and needs of a pluralistic society. The discussion proceeds within two contexts: the first is the most immediate context of colonization that bequeathed !vlalaysia an educational system that catered to the needs of a small elire group, and the second is the lJrger context of Muslim reform movements beginning in the nineteenth century that made education of Muslims an issue. fvlalaysia is one of the very fe,v countries in the Muslim world and in Asia that has, s.inee gaining independence, tried to overhaul its educational system to make it more responsive to the needs ofall its members. While maintaining its Muslim identity.
Islamic Studies Education (ISE) or Islamic Religious Education (IRE) is vital in Muslim education... more Islamic Studies Education (ISE) or Islamic Religious Education (IRE) is vital in Muslim education. It is through this subject that the Islamic tradition, values and practices are transmitted to the next generation. There are several providers of ISE in Malaysia namely the traditional pondok and madrasah, the Sekolah Agama Rakyat (SAR) and the Assisted Sekolah Agama Rakyat (SABK), the Sekolah Menengah Kebangsaan Agama (SMKA), the Sekolah Berasrama Penuh Integrasi (SBPI) and the national school system. This chapter focuses on the National Primary and Secondayy schools which is the main player, with the largest number of students enrolled. It examines and evaluates the curriculum applied in the system in four aspects – philosophy, content and scope, teaching methodology and assessment. Several shortcomings were identified for both primary and secondary schools. The goals and objectives of both levels are found to be similar and do not distinguish the students based on their stages of human development. The content too has several shortcomings such as being overwhelmed with adab but lacks character building with the Prophet as the exemplar, lack of hadith and stories of the prophets in the Qur’an, and lack of globalization- related topics. The methods use were found not to sync with the needs of the era. The chapter ends with suggestions for the improvement of ISE
Oxford Research Encyclopedia of Education, Mar 25, 2021
Malay philosophies of education refer to the educational thoughts of Malay philosophers from the ... more Malay philosophies of education refer to the educational thoughts of Malay philosophers from the period of the Islamization of the Malay world in the 13th century up to the present. Malay refers to an ethnic group with the Malay language as the major language of communication. The Malay world refers to the region in Southeast Asia comprising Indonesia, Malaysia, Singapore, Brunei, southern Thailand, pockets of Indo-China (Vietnam, Laos, and Cambodia), and the southern Philippines. Prior to the introduction of Islam to the region in the 13th century, the Malay people were influenced by Hinduism, and some remnants of Hindu practices such as the conduct of the wedding ceremony and yellow being the color of royalty are still visible today. Islamization revolutionized the Malay worldview with a new ontology, cosmology, and monotheism. Moreover, the Malay language was elevated as a scientific and literary language and became a lingua franca that was widely used for communication, while Jawi script (Arabic) was used in writing, such that the region became known as the Malay world. Malay philosophies of education are very intricately related to Islamic philosophy or the Islamic worldview. Hamka, a 20th century Indonesian scholar, states that his Malayness is totally integrated with Islamic elements. Thus, the Malays’ understanding of Islam determines the goals of education. Historically, the goals of Malay education developed from the focus on the hereafter and sufism due to the nature of Islam received by the Malays at this particular time. Al-Ghazali, al-Shafie, and al-Ash’ari were among the scholars who exerted great influence on Malay scholarship. The philosophy of Malay education changed as a result of colonization by Western powers that established schools offering a liberal, secular education. However, contact with Muslim reformers in Egypt, specifically Muhammad Abduh, led to the reform of Islamic traditional schools. Hence, there was a shift in focus to reason, philosophy, and science with a closer reading of the Qur’an and Sunnah, and the goals of education emphasized the study of the acquired sciences and the use of reason. As a consequence, there were many efforts to change the existing educational institutions in terms of their curriculum. Finally, after independence, attempts were made to integrate the dualistic educational system—liberal, secular public school and traditional, religious schools—through an educational philosophy and curriculum that is holistic, integrated, and balanced, but that is also faith-based. It is not adequate to have both the acquired and revealed sciences merely coexisting but compartmentalized in the curriculum, for their values may still be conflicting. Thus, the concept of the Islamization of contemporary knowledge was deliberated and subsequently attempted. This is the climax of the unity of knowledge that is enshrined in the Islamic worldview. The educational landscape in the Malay world has been shaped by the thought patterns of Muslim scholars and the Islamic worldview.
Purpose - The importance of the affective domain in holistic human development, in particular emp... more Purpose - The importance of the affective domain in holistic human development, in particular empathy, is an increasing concern today especially after the Covid-19 pandemic. The purpose of this study was threefold: (i) to investigate the attitudes of school students toward competencies associated with human consciousness; (ii) to validate the psychometric properties of the model of Malaysian school students’ empathy, and (iii) to examine the influence of school students’ selfefficacy, emotion regulation, sense of belonging and problem-solving on their empathy. Methodology - Using a quantitative survey approach, data were collected from 911 students drawn from 10 schools throughout Malaysia using a four-point Likert scale instrument. The study employed variance-based SEM by using Smart-PLS to achieve the objectives. First, the measurement model was employed to test the psychometric properties (such as convergent validity, divergent validity, and reliability) for all constructs. Secon...
This chapter examines the path the Malay-Muslims in Malaysia have travelled in establishing and m... more This chapter examines the path the Malay-Muslims in Malaysia have travelled in establishing and maintaining their identity in the modern context. It examines the educational responses of Malctysia, ,vith a predominantly Mmlim population, in molding Muslim identity within the context and needs of a pluralistic society. The discussion proceeds within two contexts: the first is the most immediate context of colonization that bequeathed !vlalaysia an educational system that catered to the needs of a small elire group, and the second is the lJrger context of Muslim reform movements beginning in the nineteenth century that made education of Muslims an issue. fvlalaysia is one of the very fe,v countries in the Muslim world and in Asia that has, s.inee gaining independence, tried to overhaul its educational system to make it more responsive to the needs ofall its members. While maintaining its Muslim identity.
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