Collaboration Research UNUGIRI and UKM Malaysia

RESULT RESEARCH

A Comparative Study of Islamic Education in Malaysia and Indonesia

Ahmad Sunawari Long¹, Hamam Burhanuddin²

Universitas Kebangsaan Malaysia¹ Universitas Nahdlatul Ulama Sunan Giri²

Abstract

This study provides an in-depth comparison of the Islamic education systems in Malaysia and Indonesia, two Southeast Asian nations with predominantly Muslim populations. The research highlights the historical evolution, curriculum structures, teacher training, and governmental support in both countries. While Malaysia employs a centralized and standardized system, Indonesia showcases a decentralized and community-oriented model. The findings underscore the strengths and challenges inherent in both systems and offer recommendations for mutual learning to improve Islamic education.

Introduction

Islamic education is a cornerstone of Muslim societies, shaping individual morality and community identity. In Southeast Asia, Malaysia and Indonesia stand out as significant examples due to their demographic composition and historical context. Despite sharing religious and cultural ties, their approaches to Islamic education differ substantially.

Malaysia emphasizes a centralized, state-regulated system, whereas Indonesia’s model is more decentralized, with significant autonomy given to pesantren (Islamic boarding schools). This study aims to explore these differences and their implications for the development of Islamic education.

The objectives of this research are:

1. To analyze the historical development of Islamic education in Malaysia and Indonesia.
2. To compare the curriculum, teacher training, and government policies in both countries.
3. To identify challenges and opportunities for improving Islamic education.

Historical Development of Islamic Education

Malaysia

Islamic education in Malaysia can be traced back to the 15th century, coinciding with the rise of the Malacca Sultanate. Traditional Quranic schools (pondok) served as the earliest forms of Islamic education. During British colonial rule, Islamic education was marginalized but allowed to continue in private settings. After independence in 1957, the government integrated Islamic studies into the national curriculum to ensure a balanced approach to religious and secular education.1

Indonesia

Indonesia’s Islamic education system evolved through pesantren, which were the main educational institutions during the Dutch colonial period. These pesantren emphasized classical Islamic sciences such as Tafsir (Quranic exegesis), Fiqh (Islamic jurisprudence), and Nahwu (Arabic grammar). After independence in 1945, the government formalized Islamic education by establishing madrasah as part of the national education system, creating a dual-track system alongside pesantren.2

Educational Structures

Malaysia

Malaysia’s Islamic education system is highly centralized, with the Ministry of Education and the Department of Islamic Development Malaysia (JAKIM) overseeing its implementation. The system includes:

1. Integrated Islamic Schools (Sekolah Kebangsaan Islam): Combining Islamic studies with secular subjects.
2. Tahfiz Schools: Focused on Quran memorization and Islamic sciences.
3. Madrasah: Specialized in religious education, often operating independently with government oversight.3

Indonesia

Indonesia’s Islamic education is decentralized, with the Ministry of Religious Affairs (MORA) managing Islamic schools. The system includes:

1. Madrasah: Offering a mix of religious and secular education. These schools follow the national curriculum with an additional Islamic studies component.
2. Pesantren: Focused on traditional Islamic sciences, often emphasizing Kitab Kuning (classical Islamic texts).
3. Modern Pesantren: Combining religious education with secular subjects such as mathematics and science.4

Curriculum and Content

Malaysia

The curriculum in Malaysia emphasizes the integration of religious and secular knowledge. Core subjects include:

• Fiqh (Islamic jurisprudence)
• Aqidah (Islamic theology)
• Tahfiz al-Quran (Quran memorization)
• Secular subjects such as mathematics, science, and English. 5

A centralized curriculum ensures uniformity across schools, reflecting the National Philosophy of Education, which emphasizes producing balanced individuals who are intellectually, spiritually, emotionally, and physically developed.

Indonesia

Indonesia’s curriculum varies between madrasah and pesantren:

• Madrasah: Combines national subjects (e.g., Indonesian language, mathematics, science) with religious studies (e.g., Fiqh, Hadith, and Seerah).
• Pesantren: Focuses primarily on classical Islamic texts and Arabic grammar, with modern pesantren introducing subjects like computer studies and foreign languages. 6

Teacher Training and Qualifications

Malaysia

Teacher training in Malaysia is highly standardized. Institutions like the Institut Pendidikan Guru Malaysia (IPGM) and universities provide rigorous academic and pedagogical training. Teachers must meet specific qualifications and undergo regular professional development programs. 7

Indonesia

Teacher training in Indonesia varies widely. Madrasah teachers often hold degrees from Islamic universities, while pesantren teachers may rely on traditional training within pesantren. This diversity results in varying levels of teacher competency and pedagogical skills. 8

Government Support and Funding

Malaysia

The Malaysian government provides substantial funding for Islamic education, particularly for Tahfiz schools and Integrated Islamic Schools. JAKIM ensures that religious content aligns with national and Islamic principles. 9

Indonesia

Indonesia’s decentralized approach results in unequal funding across regions. While MORA allocates budgets for madrasah, pesantren often rely on community support, leading to disparities in infrastructure and resources. 10

Challenges and Opportunities

Challenges

• Malaysia: Balancing globalization with Islamic values is a significant challenge. The growing demand for advanced Islamic education also puts pressure on the system.
• Indonesia: Decentralization leads to disparities in quality, particularly in rural areas. Modernizing pesantren while preserving their traditional essence is another challenge.

Opportunities

Both countries can learn from each other. Malaysia’s centralized system can offer insights into standardization, while Indonesia’s community-driven model demonstrates resilience and adaptability.

---

Conclusion

This comparative study reveals that while Malaysia and Indonesia share a commitment to Islamic education, their approaches differ significantly. Malaysia’s centralized model ensures consistency and quality, while Indonesia’s decentralized system fosters innovation and community involvement. By addressing their respective challenges and leveraging each other’s strengths, both countries can further enhance their Islamic education systems.

Footnotes

1. Abdullah, W.M.R.W., The Evolution of Islamic Education in Malaysia, 2015.
2. Azra, A., Islamic Education in Indonesia: Between Tradition and Modernization, 2010.
3. Ministry of Education Malaysia, Integrated Islamic School Framework, 2018.
4. Ministry of Religious Affairs Indonesia, Annual Report on Madrasah Education, 2019.
5. JAKIM, Guidelines for Islamic Education in Malaysia, 2020.
6. Zuhdi, M., “Curricular Trends in Indonesian Madrasahs,” Journal of Islamic Studies, 2021.
7. IPGM, Teacher Training Programs in Malaysia, 2020.
8. MORA, Indonesian Pesantren System Overview, 2019.
9. JAKIM, National Tahfiz Model Framework, 2020.
10. Yusuf, I., “Globalization and Islamic Education Challenges,” Southeast Asian Studies Quarterly, 2022.

Bibliography

• Abdullah, W.M.R.W. The Evolution of Islamic Education in Malaysia. Kuala Lumpur: Dewan Bahasa dan Pustaka, 2015.
• Azra, A. Islamic Education in Indonesia: Between Tradition and Modernization. Jakarta: Gramedia, 2010.
• JAKIM. Guidelines for Islamic Education in Malaysia. Kuala Lumpur: JAKIM Press, 2020.
• Ministry of Education Malaysia. Integrated Islamic School Framework. Putrajaya: Government Printing Office, 2018.
• Ministry of Religious Affairs Indonesia. Annual Report on Madrasah Education. Jakarta: MORA, 2019.
• Zuhdi, M. “Curricular Trends in Indonesian Madrasahs.” Journal of Islamic Studies, Vol. 29, No. 3 (2021): 201-215.
• Yusuf, I. “Globalization and Islamic Education Challenges.” Southeast Asian Studies Quarterly, Vol. 18, No. 4 (2022): 89-102.