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An article published in
S. Yunanto et.al (2005),
Islamic Education in South and South East Asia
[Diversity, Problems and Strategy]
Jakarta: The RIDEP Institute and Friedrich Ebert Stiftung
pp. 171-204
by
Ahmad Fauzi Abdul Hamid
M.A. (Oxon), M.A. (Leeds), Ph.D. (Newcastle upon Tyne)
∗ The output of a research project on ‘The Education Strategy of Islamic Movements in Malaysia’,
sponsored by the Friedrich-Ebert-Stiftung (FES), c/o AIBD, Angkasapuri, P.O. Box 1137, Pantai, 59700
Kuala Lumpur, Malaysia. The present author would like to acknowledge Mareike Le Pelley and Ranee
Kumaran, both of FES Malaysia, for assistance in matters pertaining to the FES grant, which covered
fieldwork expenses, participation at the regional workshop and a modest honorarium.
1
1
A hadith refers to a saying or action of the Prophet Muhammad as reported by any of his Companions or
wives, and passed through successive Muslim generations until ultimately compiled by specialist scholars
called muhaddithin. In orthodox Sunni Islam, the most authoritative books of hadith are the compilations of
Bukhari (d. 870) and Muslim (d. 875), and followed by those of Abu Dawud (d. 888), Tirmidhi (d. 888),
Nasa'i (d. 913) and Ibn Majah (d. 886). The Sunnah, a more wide-ranging term literally meaning 'the
Prophet's trodden path', is made up of the hadith, the Prophet's practice emulated by his Companions and
the Prophet's approval of the Companions' deeds.
2
Fard ‘ain refers to doctrinal and ritual obligations which must be testified to and practised by every adult
Muslim male and female in order to legitimise his or her Islamic faith.
3
Fard kifayah refers to collective obligations i.e. duties that must be observed by at least one unit of a
group of believers so as to exempt the others.
2
Literally meaning ‘huts’ and derived from the Arabic word funduq, meaning place of
temporary residence or hotel, pondoks refer to religious boarding houses built in the
precinct of a surau – a prayer hall which simultaneously served as a teaching centre
supervised by a tuan guru (religious teacher), whose residence was often located within
the same vicinity. The success of a particular pondok, or pesantren as was known in
Indonesia, depended on the fame and reputation of its guru, in whom one often found a
combination of the roles of an intellectual master, a spiritual mentor and an important
teacher-cum-social figure in surrounding villages. Traditional religious sciences were
taught via detailed studies and commentaries of classical Islamic texts popularly known
4
as kitab kuning. The delivery method stressed rote learning, refined and followed by
tutorials, usually conducted by senior students, called mutala’ah or muzakarah
(discussion). The survival of pondoks depended very much on support from the local
community. As pondoks were independent and did not impose fees, self-financed
students not unusually underwent vocational and agricultural training as part of their co-
curricular activity and means of subsistence. Although no examination was conducted
and no formal certificate was issued, a letter of testimony from the tuan guru was deemed
sufficient for pondok graduates’ entrée into preliminary teaching and further education,
including admission to Islamic educational institutions in the Middle East such as al-
5
Azhar University in Cairo.
As a cornerstone of British colonial policy, differential education had the impact
of secularising the social order, leading to the stratification of Malay-Muslim society.
While apparently content to leave pondok education unimpaired, the British at the same
time promoted Malay vernacular education, to the extent of compelling Malay parents, by
law, to send their children to Malay schools, as in Selangor in 1891 (Khoo Kay Kim
1974: 184-185). In state schools, although religious education was not totally discarded,
Islamic lessons were discriminated against and gradually weakened. Richard Winstedt,
the Assistant Director of Malay Education in 1916-21, made recommendations for an end
to government provisions for Quranic instructions in schools. Quranic lessons were thus
4
Literally: yellow books; so-called because the complexion of pages of the books had waned, approaching
yellowish in colour, through years of intensive use.
5
For further details on the pondok system, see Rauf (1965: 22-23), Winzeler (1974: 262-268) and Abdullah
Alwi Haji Hassan (1980: 190-196).
3
only permitted in the afternoon, giving rise to the term sekolah petang (evening schools)
(Yegar 1984: 196-197). Official allowances for their teachers were phased out, forcing
Malay parents to pay them from their own meagre resources, or else dispense with
Quranic education (Rauf 1965: 20). In the teaching of the Malay language, the Arabic
script (jawi) was replaced by the Roman alphabet (rumi) (Andaya and Andaya 1982: 231-
232).
Confronted with challenges posed by the onset of a modern educational system
tailored to serve the colonial-capitalist economy, most pondoks declined. Those that
survived did so by reforming, under the innovative leadership of such reformist ulama
6
(scholars) as Tok Kenali of Kelantan, into the more organised madrasah system, thus
incorporating modern methods of education, technical and vocational subjects, business
training and examination-based assessment and promotion (Khoo Kay Kim 1974: 185-
189, Andaya and Andaya 1982: 233-235). Modern madrasahs, aiming to combine the
best of basic religious instructions and Western-introduced pedagogy and technology,
further developed as a result of the importation of Middle Eastern reformist ideas, via
returning graduates from the Middle East joining forces with migrant Arab communities,
many of whom hailed from Hadramawt, Yemen, and had inter-married with local Malays
(cf. Kostiner 1984, IPPTN 2001: 26). This partnership gave birth to the Kaum Muda
(Young Faction) movement, which was essentially made up of modernists whose
prescribed panacea to the socio-economic problems of the Malay-Muslims lay in modern
education which would bring Islamic teaching in line with contemporary realities (Roff
1967: 75-76). Although it never properly developed into a mass movement, the Kaum
Muda, primarily via its literature and madrasahs, fostered the formative stages of Malay
nationalism (ibid.: 87).
The post-independence era was characterised by the marginalisation of Islamic
law, the bureaucratisation of Islamic administration and increasing state influence over
Islamic education. In actual fact, these were the continuation of processes initiated under
colonial rule (cf. Ahmad Fauzi Abdul Hamid 2004a). Until the present time, five types of
primary and secondary religious schools can be found in Malaysia, viz. federal religious
6
On the life, influence and educational reforms of Tok Kenali (real name Muhammad Yusof bin Ahmad),
see Abdullah Al-Qari Haji Salleh (1974).
4
7
However, there is the problem of acute shortage of places for religious school graduates intending to
specialise in Islamic studies at the tertiary level in Malaysia. Only three universities, viz. Universiti Malaya
(UM), the National University of Malaysia (UKM: Universiti Kebangsaan Malaysia) and the International
Islamic University of Malaysia (IIUM) offer Islamic studies degree courses which admit students based on
secondary level Islamic subjects in their own right For other professional courses in these and other
universities, extra qualifications are stipulated from religious school graduates as a sine qua non for
entrance into their programmes. Despite efforts to upgrade Islamic education, Islamic qualifications still
suffer from a lack of recognition in modern education and employment sectors, due to a manifest lack of
integration between Islamic and modern professional knowledge at tertiary level. See the research report by
IPPTN (2001).
8
‘60,000 pelajar tidak tamat tingkatan lima’, Utusan Malaysia, 25.09.03; ‘Tidak ke tingkatan lima -
Berpindah ke sekolah agama, persendirian’, Utusan Malaysia, 08.10.03.
5
government and implanting militant political tendencies among their students. SARs had
allegedly become a breeding ground for terrorism, as portrayed by the fact that the
leadership of recently uncovered militant cells were invariably composed of SAR
9
graduates. SARs were accused of benefiting from state coffers while steadfastly refusing
to cede authority to the state. They were thus given the ultimatum to either transform
themselves into full-blown SASs, in which case they would have to be registered under
the 1996 Education Act, or willingly be absorbed fully into the state-sponsored Islamic
education system. The sudden draining of funds had reportedly a shocking impact on
SARs’ already unstable finances, leading to closures and dwindling numbers of staff and
students. The action on SARs was understandably opposed by the opposition Islamic
Party of Malaysia (PAS: Parti Islam SeMalaysia), whose strength had been
disproportionately located in the rural Malay heartlands of northern and northeastern
10
Peninsular Malaysia – the home bases of most SARs.
Since the commercial aeroplane hijacks and suicide attacks on the World Trade
Centre (WTC) in New York and the Pentagon in the United States of America (USA) on
11th September 2001 (hereafter ‘9-11’), scholars and governments have expressed
concern at the extent to which madrasah education contributes to the growth and
militancy by acting, purposely or unwittingly, as breeding grounds for potential
9
For an overview of Islamic-related violence and the threat of terrorism in Malaysia, see Ahmad Fauzi
Abdul Hamid (2005c).
10
For a few months in 2002-03, the SAR issue received prominent and heated coverage in the mainstream
media. See, for example, the official Minster of Education’s explanation: ‘Jalan terbaik bagi SAR’, Utusan
Malaysia, 18.03.03; Prime Minister Dr. Mahathir Mohamad’s vituperative assault on SARs for propagating
false Islamic teachings, as part of his speech to the ruling UMNO (United Malays National Organisation)
General Assembly: ‘Mengenali ancaman terhadap bangsa, agama dan negara’, Berita Harian, 20.06.03;
Acting PAS President Abdul Hadi Awang’s defence of SARs: ‘Hadi tolak tindakan banding SK dengan
SAR’, Utusan Malaysia, 18.03.03; and reports of state absorption of SAR administration and students:
‘21,040 pelajar SAR sudah diserap ke sekolah kebangsaan’, Utusan Malaaysia, 29.04.03, ‘SAR: Kerajaan
tiada niat buruk’, Utusan Malaysia, 25.11.03.
6
11
terrorists. In Malaysia, 9-11 renewed fear of Islamic extremism among both non-
Muslims and liberal Muslims, leading to the disastrous electoral setbacks suffered by
PAS in the 2004 elections. The government policy of keeping strict surveillance over
independent Islamic education lest the madrasahs diverted from the official path of state-
defined Islam - attractively projected as a modern form of Islam known as Islam
Hadhari, had seemingly been vindicated at the polls (Ahmad Fauzi Abdul Hamid 2005a).
Moving beyond the decision to withdraw grants to SARs, a senior cabinet minister from
the Chinese-controlled Gerakan party openly called for the keeping out of religious
12
symbols and teachings from state-run national schools (SK: Sekolah Kebangsaan).
13
Although the Prime Minister eventually ruled out the suggestion, the fact that it surfaced
at all indicates the presently weakened position of Islamic education as a whole, even
within the national curriculum. Significantly, under pressure from his wary ruling party
colleagues, in July 2005, the Education Minister had to publicly deny that Islamisation
14
was going overboard in the national schools. Such a scenario poses a formidable
challenge to the overall prospects of Islamic education and in particular to Islamic
movements’ efforts to maintain independent Islamic education, which they have
espoused in one form or another since the onset of Islamic resurgence in the mid-1970s.
One such gallant effort to preserve independent Islamic education had been
waged by the Darul Arqam movement (1968-1994), and continued since 1997 by its de
facto successor, Rufaqa’ Corporation. Darul Arqam began in 1968 as a study group led
by Ustaz Ashaari Muhammad, a government religious teacher, in the suburbs of Kuala
Lumpur. Darul Arqam grew after the founding of its model Islamic village in Sungai
Penchala in 1973, and the initiation of self-sustaining economic projects in 1977. By the
time of its proscription by state fatwa (legal ruling) in 1994, Darul Arqam had burgeoned
into a self-styled economic empire whose success, achieved outside the ambit of the
state’s New Economic Policy, was commended by local and foreign observers alike (cf.
11
See for example, the present author’s answer to a question on just such an issue during the dialogue
following a seminar on ‘Islam in Southeast Asia: Analysing Recent Developments’ at the Institute of
Southeast Asian Studies (ISEAS), Singapore, 15.11.01, in Crouch et. al. (2002: 40, 42-43). See also, the
report of one such workshop to unravel the surmised relationship: Mareike Winkelmann, ‘Madrasa
Workshop’, ISIM Newsletter, no. 10, July 2002.
12
‘Keep religion out of state schools’, Straits Times (Singapore), 03.05.05.
13
‘Govt ‘no’ to keeping religion out of schools’, Straits Times (Singapore), 05.05.05.
14
‘Nafi Islamisasi’, Berita Harian, 06.07.05.
7
Nagata 1984: 107, 113). Unfortunately, Darul Arqam got entangled into recriminative
conflict with the state, who accused Darul Arqam of espousing and spreading heterodox
Islamic teachings deemed deviationist, and of harbouring clandestine militant designs to
take over political power in the country. Darul Arqam leaders were eventually detained
without trial under the Internal Security Act (1SA) in two crackdowns in 1994 and 1996.
It was only in late October 2004 that Ustaz Ashaari and his wife Khadijah Aam finally
obtained freedom from the restriction orders imposed upon them following the ISA, thus
also ending their banishment to Labuan island, off the coast of the Bornean state of
Sabah, since February 2002. The religio-political and socio-economic aspects of the
‘Darul Arqam versus the state’ saga have been dealt with by the present author and others
in other studies, to which interested readers are encouraged to refer (cf. Muhammad
Syukri Salleh 1992, 1994, 1995; Ahmad Fauzi Abdul Hamid 1999, 2000, 2001a, 2001b,
2003a, 2004b, 2005b; Nagata 2004).
Darul Arqam started to develop an Islamic educational system in 1975, when,
under Yayasan Al Arqam (Al Arqam Foundation), a school was set up with twelve
pioneering students and one teacher. As Yayasan Al Arqam was established under the
Mosque and Surau (prayer room) Act, schools operated by Darul Arqam were free from
control of the Ministry of Education. By 1993, Darul Arqam was running 257 educational
institutions, comprising kindergartens, primary and secondary schools; in which 9541
students were taught by 696 self-trained teachers. Abroad, Darul Arqam established
international schools in Phuket, Thailand and Pekan Baru, Sumatra, Indonesia. Students
who excelled were sponsored for higher education in Egypt, Iraq, Pakistan, Jordan and
Uzbekistan; majoring not only in the religious sciences but also in technocratic fields.
Through its Qismu Dakwah wal Qiadah (Missionary and Leadership Section) and Qismu
Maharah (Vocational Section), Darul Arqam's educational system accommodated
students who had undergone state education up to secondary level. Darul Arqam claimed
to have not only sustained full employment for its internal graduates, but also been able
to provide full-time occupation for a significant number of local and foreign university
graduates who had joined Darul Arqam during their student days (Muhammad Syukri
Salleh 1992: 120, 208-209). For its over two thousand internal graduates, employment
8
process takes place continuously i.e. a 24-hour process, regardless of time and place.
Thirdly, syllabus is not restricted to a particular branch of knowledge. Fourth, anybody
can deliver knowledge. Finally, the transmission of knowledge is not limited to formal
functions and venues (Ashaari Muhammad 1990b: chapter 3). The scope and methods of
Darul Arqam’s educational system was summarised by Ustaz Ashaari in a poem entitled
Pendidikan Arqam (Arqam’s Education) (appendix D). Notwithstanding weaknesses
regarding its implementation, Darul Arqam’s educational system had been commended
by academic analysts, especially with respect to its comprehensive informal component
(Roald 1994: 269, Ann Wan Seng 2005: 63-70).
The banning of Darul Arqam in August 1994, followed by the protracted
detentions of its leaders and dissolution of the movement and its businesses, shattered
Darul Arqam’s educational system. Darul Arqam graduates and full-time staff were
compelled, after so many years of unwavering devotion to Darul Arqam’s self-sustaining
system, to seek livelihood within Malaysia’s mainstream liberal-capitalist system. An
estimated 10,000 former students of Darul Arqam schools were gradually, after an
18
initially poor response, channeled into national schools. Their former teachers, many of
whom had professional qualifications but had terminated their service upon joining Darul
19
Arqam, were offered the option of being reinstated into national schools. This state of
affairs persisted until July 1999, when Rufaqa’ Corporation – registered in April 1997 as
a private limited company owned by Ustaz Ashaari, sponsored the establishment of At-
Tahalli secondary school in Bandar Country Homes, Rawang in the state of Selangor.
Operating on a temporary permit from the Selangor Islamic Affairs Department (JAIS:
Jabatan Agama Islam Selangor), the school targeted students among offspring of former
Darul Arqam parents, who hitherto had to send their children to state schools against their
own will. As an incentive, At-Tahalli offered free education for children of Rufaqa’
20
employees and the poor. While the system used by At-Tahalli was reminiscent of Darul
18
’Semua sekolah Al-Arqam akan diambil alih’, Utusan Malaysia, 01.11.94; ’10,000 murid Arqam
diproses masuk sekolah’, Utusan Malaysia, 10.12.94;’Jaminan bersekolah anak bekas pengkiut Arqam’,
Utusan Malaysia, 02.01.95; ‘D-G: Emphasis is on Islamic and moral education’, New Sunday Times,
22.01.95; ‘Rehab courses for children of former Arqam members’, New Straits Times, 24.01.95; ‘Sistem
Pendidikan Kebangsaan menyeronokkan murid Arqam’, Utusan Malaysia, 31.01.95; ‘1,649 ex-Arqam
pupils now in ordinary schools’, New Straits Times, 01.02.95.
19
‘Bekas guru Arqam berpeluang sambung tugas’, Utusan Malaysia, 01.02.95.
20
‘Rufaqa’ tawar pendidikan percuma kepada pelajar miskin’, Mangga, bil. 62, Mei 2000.
10
Arqam schools, At-Tahalli was located in an urban-industrial area, in contrast with the
rural settings of Darul Arqam schools. This was in tandem with the swift expansion of
Rufaqa’ into a Malay-Muslim conglomerate operating over 40 different types of small
and medium industries (SMIs) and 250 business networks spanning parts of Southeast
Asia and the Middle East (Muhammad Syukri Salleh 2003: 156-176, Ahmad Fauzi Abdul
Hamid 2003b: 146-150). Apparently, such growth was abnormal, happening at a time
when many Malay-Muslim businesses were experiencing the worst of the recession
which had cast a shadow over Malaysia’s economy since the Southeast Asian currency
crisis of 1997-98.
To the authorities, the founding of At-Tahalli school, albeit under the watchful
eye of JAIS, indicated Rufaqa’’s adamant resistance against full integration into the
mainstream national educational system. At a wider level, the state questioned the level
of the former Darul Arqam members’ rehabilitation. At-Tahalli did not have to wait long
before getting into trouble with the authorities for allegedly being a vehicle to inculcate
21
Darul Arqam teachings among its students, thereby planting seeds for a future revival.
Such an impression was evident from the emergence of nasyeed groups whose
22
membership consisted of At-Tahalli students. The chief nasyeed group, Qathrunnada,
quickly gained popularity by producing albums and performing in major Islamic concerts
around Malaysia, bringing back memories of stylish Darul Arqam cultural performances
23
a decade earlier. Denials by the At-Tahalli school management of any association with
Darul Arqam were unconvincing to JAIS, and from December 2000, the temporary
operational licence was revoked and police help was sought to ensure the school closed
24
down. With the closing down of At-Tahalli, Rufaqa’ officially bowed to the authorities’
21
‘Pemilik Sekolah At Tahalli nafi terbabit pertubuhan haram’, Utusan Malaysia, 13.07.00.
22
There is wide acceptance that Darul Arqam, via its main nasyeed groups Nada Murni and The Zikr, was
chiefly responsible for popularising nasyeed as a modern musical genre in Malaysia since the mid-1980s.
Darul Arqam cultural performances were distinctive for integrating contemporary musical elements, such
as the use of percussion and modern instruments, with the classical nasyeed melody as inherited from its
sufi origins. All three most popular nasyeed groups in contemporary Malaysia, viz. Raihan, Rabbani and
Hijjaz, trace their origins to Darul Arqam’s multiple cultural troupes. See for instance, ‘Kumpulan nasyid
perlu elak lirik galak maksiat’, Berita Harian, 08.01.04.
23
‘Qathrunnada dilarang baca surat cinta’, Pancaindera (Mingguan Malaysia), 14.05.00; ‘4 anak Ustaz
As’aari jadi penyanyi’, Mangga, bil. 62, Mei 2000; ‘MAS sambut Maal Hijrah membawa mesej ‘Cinta
Agung’, Buletin Utama, 08-14.05.00; ‘Lebih 5000 penonton menitis airmata semasa konsert teater muzikal
Islam di UKM’, Buletin Utama, 04-10.09.00.
24
‘JAIS buat aduan terhadap sekolah At-Tahalli’, Utusan Malaysia, 15.02.01.
11
demands to operate all of its activities legally. Following Ustaz Ashaari’s banishment to
Labuan in February 2002, remaining attempts by former Darul Arqam members to
25
educate their children outside the mainstream educational system were defeated. The
state’s action was consistent with its policy of tightening its stranglehold over private
religious education, as reflected in its withdrawal of grants to SARs in 2002.
The control and regulatory measures imposed on its initial educational initiatives
were not regarded by Rufaqa’ as long term impediments. Rufaqa’ understands that,
notwithstanding close surveillance by the state, the perseverance of a movement lies in
how well it manages to educate its future generations in its principles and beliefs. Hence,
in May 2003, Rufaqa’ reorientated its educational strategies during an intensive course
conducted by Ustaz Ashaari for executive committee members of Rufaqa’’s Education
26
Bureau. The main intellectual output of the course, which was eventually adopted as the
27
foundations of Rufaqa’’s education policy, are as follows:
1. Of all human needs, education is the most important. Education forms the pulse of
a nation, determining its identity, integrity and future direction. Education cannot
25
‘Negeri mesti bertindak’, Berita Harian, 18.02.02; ‘Tutup sekolah agama hidupkan fahaman
bertentangan Islam’, Utusan Malaysia, 18.02.02; ‘Semua negeri pantau Aurad Muhammadiah’, Berita
Harian, 19.02.02, ‘Johor arah sekolah agama Al-Ruhama ditutup’, Berita Harian, 21.02.02; ‘JAJ halang
usaha bekas ahli Al-Arqam’, Berita Harian, 16.03.02.
26
In February 2003, Ustaz Ashaari as Executive Chairman reorganised Rufaqa’ in order to strengthen its
international profile. Rufaqa’ was restructured into ten international bureaus and nineteen operational states
to cover Malaysia. Each bureau and state had a director, but only the bureau director was automatically on
Rufaqa’’s Board of Directors. The bureaus were the Political Bureau, the Human Development Bureau, the
Economic Bureau, the Education Bureau, the Cultural and Publication Bureau, the Welfare Bureau, the
Health and Cleanliness Bureau, the Special Duties Bureau, the Tourism Bureau and the Financial Bureau.
Of the ten bureau heads, one – Fakhrurrazi Ashaari, Ustaz Ashaari’s eldest son, was appointed Deputy
Executive Chairman, three became Vice-Executive Chairmen, and the remaining six became official
members of Rufaqa’’s Board of Directors. Until today (July 2005), the post of Rufaqa’’s Education Bureau
director has been assumed by Nizamuddin Ashaari, another of Ustaz Ashaari’s son whose entire education
had been within the Darul Arqam system.
27
Drawing upon information from two internal documents of Rufaqa’’s Education Bureau: Rufaqa’
Corporation (2003a, 2005a), and personal discussions with Nizamuddin Ashaari, director of Rufaqa’’s
Education Bureau, during fieldwork (June-July 2005).
12
therefore be conducted on a trial and error basis, as failure would render great
human costs which are irreversible for generations.
2. Knowledge may be categorised into material knowledge and knowledge of
humans i.e. human science.
3. Material knowledge - obtainable via effort and thinking, may be further sub-
divided into philosophical/theoretical/mental knowledge and practical knowledge.
Philosophical knowledge may drive one into deviationism if it contradicts aqidah
(faith). For human civilisation to develop, they must apply practical knowledge
such as agriculture, commerce, engineering, medicine, and others. Problems arise
within contemporary Islamic education because philosophical knowledge is not
integrated with practical knowledge. The products of such education are passive
theorists and/or narrow-minded technocrats.
4. Human science can truly be understood only by God’s Messengers, whose roles
are then assumed by centennial mujaddids (reformers) whose coming had been
foretold in a Prophet Muhammad’s hadith narrated by Abu Hurairah and found in
Abu Dawud's collection: "Allah will raise, at the head of each century, such
people for this Ummah as will revive its Religion for it."
5. The fundamentals of imparting human science are contained in the Quranic verse:
“Invite (all) to the Way of thy Lord with wisdom, and beautiful preaching, and
argue with them in ways that are best and most gracious” (XVI: 125). The basic
tenets of calling humankind towards God are therefore, the use of wisdom,
beautiful preaching and convincing argumentation.
6. Human science focuses on understanding four constituent elements of humankind,
viz. aql (reason), ruh (soul), nafs (the base self) and the physique. Greater concern
should be attached to the education of the aql, ruh and nafs, and not so much on
the physique, without denying the importance of health and physical education.
7. Understanding the aql involves transmitting knowledge according to six different
levels of intelligence, viz. the genius IQ, the smart IQ, the clever IQ, the normal
IQ possessed by the average human, the weak IQ and the dumb IQ.
8. Comprehending the ruh or heart involves recognising its four categories, viz. the
illuminated heart, the enlightened heart, the dim heart and the dark heart. These
13
correspond respectively to the souls of the prophets and saints, of the righteous
Muslims, of the wicked Muslims and of the unbelievers.
9. Taking cognizance of the nafs entails the process of mujahadah al-nafs (self-
purification), which involves three stages, viz. takhalli (divesting the heart of
mazmumah - evil attributes), tahalli (filling the heart with mahmudah - virtuous
attributes) and tajalli (instantaneous peace of the heart deriving from unceasing
devotion to God). The nafs is spiritually upgraded according to its seven levels,
viz. ammarah (the vicious), lauwamah (the defective), mulhamah (the guided),
mutmainnah (the serene), radhiah (the surrendered), mardhiah (the accepted) and
kamilah (the perfect). Only the mutmainnah, radhiah, mardhiah and kamilah
attain Eternal Salvation
10. As a mechanism of disseminating knowledge, ’beautiful preaching’ necessitates
that a teacher becomes a role model to his students by practising what he or she
preaches. A teacher spreads good news (tabsyir) to encourage students to perform
good deeds, and tells of frightening news (tanzir) to install fear of committing evil
deeds. In doing so, he or she refers to the history of righteous peoples and of
trangressors of the religion. He or she encourages students to ponder over the
might of God and give them practical training as caring and responsible members
of society via community service.
11. Utilising convincing argumentation necessitates the mastering of various branches
of knowledge of human society, such as politics, economics, sociology,
psychology, cultural studies and current affairs. It is imperative that a teacher
absorbs ‘inner’ knowledge of humans before mastering any kind of ‘outer’
knowledge of humans.
12. A practical educational system balances the development of one’s aql, ruh, nafs
and the physique so as to create mature human beings at a relatively early age of
adulthood, corresponding to the Islamic concept of baligh. As one approaches the
age of baligh – normally estimated at fifteen years old but may vary according to
one’s physical circumstances, one experiences a balanced growth of intellectual,
spiritual, emotional and physical ability.
14
The twelve foundations above have been simplified into five principles of
Rufaqa’’s education policy, viz. a 24-hour and lifelong learning process, synergy between
material knowledge and human science, a caring and entertaining environment conducive
to learning, priority to practical education, and a close relationship between teacher and
student (Rufaqa’ Corporation 2003a: 34, 2003b: 5-6). These foundations and principles
are further translated into a curriculum which encompasses five basic courses, viz. human
science (sains insaniah) which consists of fard ‘ain knowledge and spiritual science
(sains rohaniah), basic vocational science (sains kemahiran hidup asas) and empirical
science (sains khibrah). Empirical science, in turn, is made up of life and technological
science (sains kehidupan dan teknologi), cultural and mass media science (sains budaya
dan media massa), and business and management science (sains perniagaan dan
pengurusan) (appendix E).
Course delivery methods vary: on the one hand, fard ‘ain and spiritual science
subjects are delivered via formal lessons in classrooms or lecture halls. The subjects are
tawhid, fiqh, tasawwuf, tafsir, hadith, sirah and history, tajwid, minda of Ustaz Ashaari
and the thoughts of renowned Islamic scholars. Formal lessons consist of not only one-
way and/or interactive classes which start after fajr (dawn) prayers, but also exposure to
current affairs, poem recitals, news reading-cum-reporting training, public speaking,
debate training, singing lessons and a question-and-answer form of minda test. Subjects
are thereby discussed not in rigid reference to textbooks, but rather given social and
global interpretations appropriate to modern life. Assessment takes place on a daily basis
based on oral tests and close monitoring of student progress and behaviour by teachers
and tutors (appendix E).
For basic vocational science and empirical science subjects, training and
assignments are given directly within premises of relevant projects either run directly by
Rufaqa’ or whose management has reached an understanding with Rufaqa’ regarding the
placement of Rufaqa’ students as industrial trainees. Exposure to community service and
public participation is done through fieldwork known as Social Science Missionary
Operation (OSSD: Operasi Sains Sosial Dakwah). Basic vocational sciences cover such
wide-ranging subjects as cooking, laundry washing, tailoring, first aid, electronics,
15
effectively legalises it, enabling it to offer as well fard ‘ain and spiritual science
education, both of which together form the gist of Islamic education that Rufaqa’ wants
to protect from state intervention.
Apart from managing ITS campuses around the country, the Education Bureau
delegates responsibility to other bureaus to carry out more specialised forms of education.
For example, Rufaqa’’s Cultural Bureau manages the Mawaddah Arts and Cultural
Academy (Akademi Seni dan Budaya Mawaddah), based in Bandar Country Homes,
Rawang, but with a newly opened gallery in the posh area of Pelangi Damansara,
Petaling Jaya, Selangor. The Academy offers specialised training in vocal arts,
percussion, acting, dancing, drama and theatre production, stageshow preparation,
30
graphic design and handling of audio-visual equipment. It is financially supported by
the commercial arm of the Cultural Bureau, Mawaddah Production, which receives
proceeds from the sale of self-produced Islamic entertainment paraphernalia and from
nasyeed performances, tours and concerts held throughout the country. Mawaddah
Production subsidises a special orphanage, Wisma Anak-anak Kesayanganku, in Bandar
Country Homes, Rawang. The Wisma is managed by the Welfare and Medical Services
Foundation of Malaysia (YKPPM: Yayasan Kebajikan dan Perkhidmatan Perubatan
Malaysia), in cooperation with Rufaqa’’s Welfare Bureau. The Wisma offers education
for orphans, children of the poor and neglected children. ‘Loving and caring’ become
perennial themes in the delivery of courses, with focus attached to practical aspects of
fard ‘ain and spiritual science subjects (YKPPM 2004: 10-14). To some extent, this
overlaps with Rufaqa’’s Human Development Bureau’s department specializing in
combating social ills. This department conducts courses for wayward adolescents using a
specially designed module (Rufaqa’ Corporation 2005c). Morally problematic students
are pulled out from the mainstream ITS system and put under supervision of this
31
department, which usually isolates such outcasts in remote places for rehabilitation.
30
See the one-page advertisement of the Mawaddah Arts and Cultural Academy in SENIMAN (2005).
31
Among the rehabilitation centres visited by the present author during fieldwork (July 2005) is Kampung
Temalang in Kodiang, near the town of Jitra, Kedah. Here, trainees, mostly in their late teens, were put to
intensive agricultural training by day and spiritual and cultural education at night. Significantly, the
rehabilitation centre is situated within the residential compund of Ustaz Ashaari’s in-laws i.e. parents of
Khadijah Aam. Whenever the Rufaqa’ executive chairman pays a visit, he personally instructs the students
in a few sessions.
18
Implementation of the ITS system does not mean that Rufaqa’ totally rejects the
conventional state educational system. In 2004, financial difficulties faced by SARs
starved of funds due to the withdrawal of automatic state grants brought many of them to
the brink of closure. In response to widespread calls from local communities wishing to
see SARs salvaged, Rufaqa’ took over two of them, viz. Al-Maarif Religious Secondary
School in Bukit Goh, Kuantan, Pahang, and Al-Hasanah Religious Secondary School in
Keratong, Pahang. Rufaqa’ teachers and students were sent to both of them. According to
statistics gathered by Rufaqa’’s Education Bureau, Al-Maarif has absorbed eleven
teachers and 178 students from Rufaqa’, while Al-Hasanah has accepted nine teachers
32
and 156 students from Rufaqa’ (Rufaqa’ Corporation 2005b). At Al-Maarif and Al-
Hasanah, Rufaqa’ has altered the informal curriculum so as to incorporate significant
elements of the ITS system. This has been facilitated by the fact that the hostels and
administrative staff positions are dominated by Rufaqa’ students and personnel
respectively. However, the formal curriculum still uses the state system, with relevant
examinations conducted just as in other SARs and state religious schools.
Another aspect in which Rufaqa’ has been compelled to accept the national
curriculum is primary education. However, in order to offset the negative social
influences that might be imbibed by their offspring who have now re-entered the state
educational system, Rufaqa’ has devised its own independent hostel system to discipline
them according to Islamic precepts. A Rufaqa’ township will typically have four hostels,
viz. male secondary, male primary, female secondary, and female primary. After classes
in state schools, the students are given lessons in fard ‘ain and spiritual sciences to make
up for the weaknesses of the state system. Even in their very young ages, the children are
given practical training in Rufaqa’’s economic projects as part of their co-curricular
activity. In this way, they develop company loyalty, camaraderie, independent survival
spirit, capacity to relate Islamic knowledge with real life experience in the entrepreneurial
world, and a realisation of fard kifayah in a manner which arouses God-consciousness in
32
These are significant numbers, as the official number of teachers and students in the Rufaqa’ system is 61
and 620 respectively, see the report ‘Maklumat Pelajar Menengah’ (Information on Secondary Level
Students) in Rufaqa’ Corporation (2005b). This means that 41 teachers and 286 students presently go
through the full-scale ITS system. The student-friendly teacher-student ratio means that close attention can
be given to students; indeed, as is required to make the fard ‘ain and spiritual science components of the
system successful.
19
the hearts and minds of both students and teachers. Rufaqa’ is not least worried that it
could be misunderstood for creating a sub-system within the formal educational system,
33
for they are not breaking any law. Indeed, in spite of Rufaqa’’s independent hostels
34
having received negative media attention, none has been ordered to shut down.
4. Concluding Remarks
rural-religious image of existing independent Islamic schools did not fit their contours
and vision. In educating their offspring, they founded private Islamic schools or chose
state education, coupling it with a strong dose of informal religious education often
offered by their respective movements. Those who wished independent Islamic education
for their children would have to grapple with the problem of financing such institutions.
The weakness of many Islamic movements is their members’ continuing dependence on
the state and/or private sector for their livelihood; the movement itself is not an
economically self-sustaining organisation. Hence, even if the movement had established
educational institutions, their maintenance had to come from fees and voluntary
contributions from parents, members and sympathetic outsiders. When they want to
expand, they unavoidably launch a donation drive, despite their reputation as institutions
35
which had the support of salaried professionals.
Darul Arqam and Rufaqa’ Corporation were in a class of their own. Darul Arqam
practised disengagement from the prevailing mainstream systems, and therefore separated
its schools in rustic areas. But the schools were run, uncharacteristically for supposedly
rural schools, in tremendously modern fashion, integrating religio-traditional and
modern-scientific education. As such, products of Darul Arqam’s education had
36
previously been dubbed ‘technological sufis’. A five-year hiatus followed the
disbandment of Darul Arqam in 1994. Since 1999, independent Islamic education has
revived at the hands of Rufaqa’ Corporation. As Rufaqa’ has emerged as a multi-sector
Malay-Muslim conglomerate involved in a wide range of SMIs, the curriculum and
management of Islamic education under Rufaqa’ is even more modern and industry-
35
For example, in order to settle outstanding instalments and realise its five-year expansion plan (2003-07),
the board of directors of the Al-Islah Primary School in Teluk Kumbar, Penang – a school established in
1998 by members of the Jemaah Islah Malaysia (JIM: Malaysian Society for Islamic Reform), embarked
on a nationwide donation drive, via printed brochures and the internet, to secure funds close to RM200,000.
Information on this was gathered from an interview with Asmady Sulaiman, treasurer of Al-Islah Primary
School in 2004-05 (fieldwork June-July 2005), the profile Sekolah Rendah Al-Islah Pulau Pinang (2005)
and a public email plea entitled ‘Rayuan Bantuan Kepada Sekolah Sri Islah’ addressed to
USMalumni@yahoogroups.com, from Ruhayati.Rahim@motorola.com, dated 09.05.05. Clearly, despite
JIM’s elitist reputation as a well-organised Islamic movement boasting a membership composed mostly of
Malay intellectuals and professionals, its institutions have failed to become self-financing. For the
background of JIM, see Ahmad Fauzi Abdul Hamid (2003c: 71-78), and for an insider’s view, see Siti
Hamisah Manan, ‘Sejarah JIM Sepintas Lalu’, Perspektif (a JIM publication), March-April 2005, pp. 32-
34.
36
Cf. ‘Darul Arqam: Gerakan Fundamentalis yang Modernis’, Jurnal Ulumul Quran, in Darul Arqam
(1989: 63-68); ‘Malaysian ‘techno-sufis’ await their messiah’, The Times, 14.07.94.
21
Appendix A:
The twin objectives of Darul Arqam’s education system:
1) To produce Islamic scholars of high integrity based on the Quran and Sunnah, and who
lead society towards truth.
2) To produce technocrats possessing high integrity based on the Quran and Sunnah and
who can develop all aspects of life in Islam.
Diagram 1:
Objectives
Specific General
Characteristics
Teacher
Administrator Knowledgable
Doctor Ethical
Entrepreneur Practical
Farmer Fearful of God
Scholar Striving for truth
Manager
Other professions
Adapted from:
Ashaari Muhammad (1990a: 144).
23
Appendix B:
The curriculum of Darul Arqam’s educational system:
Fundamentals:
1) Authoritatively derived from the Quran, Sunnah, ijma’ (scholarly consensus) and qiyas
(analogical deduction).
2) Continuous teaching-learning process within a fully residential environment.
3) Separation between male and female students.
4) Familial training towards mutual cooperation and camaraderie.
Types of syllabus:
Type Level Age/Duration
1. Religious stream Kindergarten 4 – 6 years
Ibtida’iah (Primary) 5 years
Intiqaliah (Transitional) 1 year
I’dadiah (Lower secondary) 3 years
Sanawiah (Upper secondary) 2 years
Sanawi Aliah (matriculation) 2 years
Jamiah (higher education) 4 years
2. Missionary and leadership Intensive religious course for 3 years
training school leavers with O Levels
3. Mua’llaf Basic religious course for 2 years
converts
4. Tahfiz al-Quran Post-Sanawiah Course on 4 years
memorisation of the Quran
5. Academic stream Forms 1-6 for lower
certificate (LCE), O Level
and A Level qualifications
Adapted from:
Ashaari Muhammad (1990a: 145).
24
Appendix C:
Subjects taught in Darul Arqam’s schools within the religious stream:
Adapted from:
Ashaari Muhammad (1990a: 146).
25
Appendix D:
Poem by Ustaz Ashaari Muhammad, completed at 10.45 p.m., 28 February 1984, whilst
in Darud-Diafah, Kuwait:
Pendidikan Arqam
Pendidikan Arqam tersendiri
Unik dan berlainan sekali
La syarfi ha wala gharbiyah
Tali Islamiah insya-Allah sunnah Nabi
Pergaulan lelaki dan wanita terbatas sekali
Bukan untuk makan gaji
Bukan untuk degree
Tapi untuk berdikari
Untuk menjadi abid pemuja Allah
Menjadi hamba yang jauh sekali
Untuk menyambung lidah jemaah sendiri
Bila terpisah dari madrasah
Untuk mengembang sayap jemaah
Agar terbang merata negeri
Untuk menyambung lidah Nabi
Sebagai mujahid pengikut Nabi
Bagi mendaulatkan kalimah Allah
Agar menjadi orang bertaqwa
Melatih pelajar-pelajar laksana anak
Guru-guru dan pemimpin laksana ayah
Satu sama lain terjalin kasih saying
Untuk melahirkan jemaah Islamiah
Yang masing-masing ada peranannya
Mengikut kebolehan, watak dan bakatnya.
Appendix E:
Categorisation of knowledge, courses and respective subjects offered in Rufaqa’’s
educational system:
Knowledge
Adapted from:
Rufaqa’ Corporation (2003a: 34-36, 2003b: 3-14).
27
Appendix F:
Levels, age range, course duration and choice of subjects of a student in Rufaqa’’s
educational system:
Level Age Course Fard Basic Life and Cultural Business
(in duration ‘ain and vocational technological and and
years) in spiritual science science mass management
semesters science media science
science
Transitional 12-13 2 All All
subjects subjects
Early 13-14 2 All All
subjects subjects
Junior 14-15 2 All One or more One or One or more
subjects subjects more subjects
subjects
Senior 15-16 2-3 All One or more subjects in any one or more
of the elective sciences
subjects
High level 16-17 2-3 All One or more subjects in any one or more
of the elective sciences
subjects
Undergraduate 18 and 2-3 All One or more subjects in any one or more
of the elective sciences
over subjects
Adapted from:
Rufaqa’ Corporation (2003b: 7).
28
Appendix G:
The organizational structure of Rufaqa’’s international Bureau of Education:
Director
Nizamuddin Ashaari
General Manager
Dr. Gina Puspita
Economy Welfare
Finance
Adapted from:
Rufaqa’ Corporation (2005b).
29
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33
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chapter number in Roman alphabets, followed by the verse number, are given, for example, "
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