International Conference on Social Sciences and Humanities Research · Vol. 2 No. October Issue (2026)

On Religious Education in Malaysia

Keywords

Malaysia Islamic education pondok madrasa al-Azhar Islamization of knowledge Syed Muhammad Naquib al-Attas ISTAC IIUM adab

Abstract

The article examines the formation and the development of Islamic education in Malaysia. It traces that education from its first appearance in the period of the Sultanate of Malacca (1414–1511) and the institution known as the pondok, through the return of the Malay students of al-Azhar from the nineteen-twenties onward and the transformation of the pondok into the madrasa, to the reforms carried out after independence, when the administration and the curricula of all schools giving an Islamic education were placed under the supervision of the Ministry of Education and a specialized division for Islamic education was successively created and reorganized. The article further sets out the contribution of Malaysian scholars to the worldwide development of Islamic education, in particular the work of Syed Muhammad Naquib al-Attas, founder-director of the International Institute of Islamic Thought and Civilization, his conception of education as the inculcation of adab, and the programme of the Islamization of knowledge supported by the International Islamic University Malaysia and by such scholars as Mohd Kamal Hassan, AbdulHamid AbuSulayman and Ismail Raji al-Faruqi.

Downloads

Download data is not yet available.

References

1. AbuSulayman, A. H. (Ed.). (1989). Islamization of Knowledge: General Principles and Work Plan. 2nd ed. Herndon, VA: International Institute of Islamic Thought.

2. al-Attas, S. M. N. (1980). The Concept of Education in Islam. Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM).

3. al-Attas, S. M. N. (1991). The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education. Kuala Lumpur: International Institute of Islamic Thought and Civilization (ISTAC).

4. al-Faruqi, I. R. (1982). Islamization of Knowledge: General Principles and Work Plan. Washington, DC: International Institute of Islamic Thought.

5. First World Conference on Muslim Education. (1977). Recommendations of the First World Conference on Muslim Education. Mecca: King Abdulaziz University.

6. Ministry of Education Malaysia. (n.d.). Bahagian Pendidikan Islam [Islamic Education Division]. Putrajaya: Ministry of Education Malaysia.

7. Gafurova, I. M. (2020). Мавзолей Саманидов как памятник династийной архитектуры раннего средневековья. Theoretical & Applied Science, (1), 329–334. DOI: https://doi.org/10.15863/TAS.2020.01.81.59

8. Gafurova, I. (2020). Вақф мулкчилигининг Туркистон тарихида тутган ўрни. Islom ziyosi, 3(3), 66–74.

9. Gafurova, I. (2026). The study of the waqf institution in Turkestan. The Journal of Interdisciplinary Human Studies, 2(5). DOI: https://doi.org/10.57033/mijournals-2026-5-0081

10. Gafurova, I. (2024). Turkiston konfessiyalarga oid ilmiy tadqiqotlar. Moturidiylik, 4(3), 77–82. DOI: https://doi.org/10.47980/MOTURIDIY/2024-3/10

11. Gafurova, I. M. (2024). Туркистонда православлик тарихи ва унга муносабат. Islom tafakkuri, 7(Special Issue 3/2), 79–82.

12. Rosnani Hashim. (1996). Educational Dualism in Malaysia: Implications for Theory and Practice. Kuala Lumpur: Oxford University Press.