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The Closer Bridge Towards Islamic Studies in Higher Education in Malaysia and Indonesia

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The Closer Bridge Towards Islamic Studies in Higher Education in Malaysia and Indonesia Creative Education 2012. Vol.3, Special Issue, 986-992 Published Online October 2012 in SciRes (http://www.SciRP.org/journal/ce) http://dx.doi.org/10.4236/ce.2012.326149 The Closer Bridge towards Islamic Studies in Higher Education in Malaysia and Indonesia Abd. Rachman Assegaf1, Abd. Razak Bin Zakaria2, Abdul Muhsein Sulaiman2 1State Islamic University (UIN) Sunan Kalijaga Yogyakarta, Yogyakarta, Indonesia 2Faculty of Education, University of Malaya, Kuala Lumpur, Malaysia Email: [email protected], [email protected], [email protected] Received June 25th, 2012; revised July 28th, 2012; accepted August 14th, 2012 The transformations of Islamic higher education in Indonesia have occurred since the establishment of STI to PTAIN, then IAIN and UIN. It has tremendous impact on the implementation of models of Islamic studies. At early stage of development, Islamic higher education in this country tends to follow a norma- tive-idealistic approach of Islamic studies due to the huge influences of many Middle Eastern graduates. However, changes of Islamic studies approach come to exist when the Western graduates bring non- scriptualistic methodologies and multidisciplinary approach in Islamic studies. If compared to Malaysia, the two poles of Eastern or Western and Islamic or non-Islamic higher education types have been inte- grated with the paradigm of Islamization of knowledge. Recent development indicates that Malaysian and Indonesian universities have intensified their mutual cooperation through U to U or G to G Memorandum of Understanding. There are several ways of encounters, namely teacher (or lecturer) and student ex- changes, literature line, bilateral cooperation, and informal factors. With the closer link between the two people of these countries, the bonds between Islamic studies connecting the two countries have become closer. Keywords: Islamic Studies; Higher Education; Malaysia; Indonesia Introduction Tinggi Islam or Islamic College) that was built before Indone- sia’s Independence in 1945. From inception, some Muslim Debates on international linkage for Islamic studies have ini- scholars in Masyumi gave the name for this higher education tiated the academic problems whether it will expand the ideol- level as STI on 27 Rajab 1364 H or 8 July 1945. The inaugura- ogy of transnational Islam or not. Most accusations are ad- tion ceremony was held in the Office Building of Immigration, dressed to the Middle Eastern graduates who returned to their Gondangdia, Jakarta. The first rector was Prof. K. H. A. Kahar home country with rigid and normative-idealistic approach on Muzakkir (Djaelani, 1982) with M. Natsir as his secretary. practicing Islam, while western alumni are commonly branded When the capital city of Jakarta was moved by the Govern- as having a rational and non-scriptualistic approach. The influ- ment of Republic of Indonesia to Yogyakarta, the STI that was ences of Eastern or Western outlook on Islam apparently hap- established not long before had to be moved also to Yogyakarta pen in Islamic higher education in Malaysia and Indonesia. on 10 April 1946. Many Muslim leaders agreed to develop and Tendencies towards integration of revealed knowledge and extend the roles and functions of STI to university level. In modern sciences have drawn much attention from Muslim November 1947 the committee was built to establish the Indo- scholars of both countries. Islamic studies in Malaysian univer- nesia Islamic University (UII) with four faculties: Faculty of sities which from inception decided to implement basic formu- Religion, Faculty of Law, Faculty of Economics, and Faculty of lations of the World Islamic Conference held in Makkah in Education (Departemen Agama, 2000). 1977, have internalized Islamization of knowledge. On the In 1950, the Government enacted a Regulation on the estab- other hand, Islamic higher education in Indonesia takes a more lishment of those two Higher Education institutions, namely: moderate stand on Islamic studies which stand for non-di- State Higher Education for Islamic Studies (PTAIN) and Gad- chotomy of knowledge while developing Islamic values in real jah Mada University (UGM). PTAIN was basically formed by life. The problems arose when Islamic studies in Malaysian and amalgamation of Faculty of Religion of UII based on State Indonesian universities have become an alternative model. This Regulation Num.034/14 August 1950 and Academy of Reli- paper tries to elaborate further on the ways Islamic studies had gious Science (Akademi DinasIlmu Agama or ADIA) based on become institutionalized in higher education in Malaysia and Indonesia and how the link between the two were built through Ministry of Religious Affairs Decree Num. 1 year 1957/1 Janu- encountering factors. ary 1957 (Sumardi, 1976; Azra, 2011). Now, PTAIN consists of three types of institutions: UIN (State Islamic University), Higher Education: Institutionalized Islamic IAIN (State Institute of Islamic Studies), and STAIN (National Studies College of Islam), and Higher Islamic Education run by private organizations such as NU and Muhammadiyah (PTAIS or Pri- The rise of Islamic studies in higher education in Indonesia vate Islamic Higher Education). may not be separated from the development of STI (Sekolah PTAI (Perguruan Tinggi Agama Islam or Islamic Higher 986 Copyright © 2012 SciRes. A. R. ASSEGAF ET AL. Education) is the highest educational institution in Indonesia PTAI was established through the dedication of Middle and is controlled by the Ministry of Religious Affairs. It has Eastern graduates. The development of PTAI in Indonesia spread throughout the country and plays a decisive role as San- could not have been achieved without the devotional efforts of tri’s major choice of higher education. According to recent these graduates. At the time, the model for Islamic studies in statistical data provided by the Ministry of Religious Affairs IAIN was the tradition of universities in the Middle East, par- (MORA), Islamic Higher Education has 6 UINs, 13 IAINs, 33 ticularly Al-Azhar University (Assegaf, 2005), which put more STAIs, and 541 PTAISs. It could be summarized that PTAIS emphasis on a normative-idealistic approach than on anything has strategic position and account for more than 80% of Islamic else (Azra, 2011). However, Islamic higher education in Indo- higher education (www.pendis.info, 2010). This huge transfor- nesia, although formerly “institutionally al-Azharized” is not so mation has led Islamic higher education to carry on their today. PTAI have dualistic tendencies; some regard al-Azhar shoulders two fundamental tasks: the advancement of Muslim University as supreme and others regard al-Azhar as a strategic intellectual discourse and the betterment of Muslims’ under- resource. During the Soeharto Regime, under the influence of standing of their religious practices. In other words, Islamic existing policies and agenda, PTAI transformed its structure higher education has undertaken both academic roles, and so from being dogmatically oriented to adopting approaches to- Islamic studies become institutionalized. wards western-oriented methodologies through the effort of In the case of UIN Sunan Kalijaga Yogyakarta, current de- western graduates. Consequently, PTAI today has a non-scrip- velopment indicates that this Islamic university is implementing tualistic character; it features not only Islamic doctoral studies, a new paradigm of three pillars of Islamic studies: civilization such as theology, law, and Arabic, but also subjects integrated of text (hadharah al-nash), civilization of science (hadharah with a wide spectrum of learning, which can accommodate al-‘ilm), and civilization of philosophy and ethics (hadharah modern Indonesian society with a religion-oriented methodol- al-falsafahwa al-akhlaq). The complete faculties of UIN Yog- ogy (Ibid). yakarta are the following: the Faculty of Tarbiyah and Teaching Along with the IAIN conversion into UIN, the emphasis on Sciences; the Faculty of Syariah and Law; the Faculty of normative-idealistic style of Islamic studies which were pro- Ushuluddin and Social Changes; the Faculty of Adaband Hu- moted by Middle Eastern alumni merged cohesively with the manities; the Faculty of Dakwa and Communication; the Fac- renewal of western-oriented and non-scriptualistic character. It ulty of Humanity and Social Sciences; and the Faculty of Sci- is evident now to find Arabic text books in libraries besides ence and Technology. Subject materials taught in this univer- English references. The establishment of International Desk and sity consist of revealed knowledge such as Tafsir (Qur’anic mutual cooperation abroad in several UINs has broadened the Exegesis), Hadith (Prophetic Tradition), ‘ilm al-Fiqh (Islamic spectrum of Islamic studies at the home university. Many in- Law and Jurisprudence), ‘ilm al-Kalam (Islamic Theology), ternational forums, such as seminars and conferences were held Dakwah (Islamic Propagation), Tarikh (History of Islamic at the faculty and university level to strengthen ties between Civilization), Arabic, besides modern knowledge such as soci- universities and countries. Recent MoU had been signed by ology, philosophy, education, research methods, and so forth. Faculty of Tarbiyah and Teaching Sciences through university What this university meant by civilization of text (hadlarah authorities with the Faculty of Education, University of Malaya al-nash) is represented by revealed knowledge or classical Is- (UM), Kuala Lumpur, Malaysia.
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