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Islamic Education in Southeast Asia: a Study of the Integration of Knowledge in Brunei Darussalam”

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Islamic Education in Southeast Asia: a Study of the Integration of Knowledge in Brunei Darussalam” “Islamic Education in Southeast Asia: A Study of the Integration of Knowledge in Brunei Darussalam” Ahmad F. Yousif 1, Norarfan Hj. Zainal2 ([email protected], [email protected]) (Associate Professor, Sultan Sharif Ali Islamic University (UNISSA), Brunei Darussalam1, Rector, Sultan Sharif Ali Islamic University (UNISSA), Brunei Darussalam2) Abstract: In Southeast Asia (SEA) as well as other parts of the Muslim world, academic institu- tions of higher learning often ignore the importance of integration of knowledge as an instrument for determining solutions to contemporary challenges, including social change in digital era. This is especially evident in the field of Islamic Studies. The majority of Islamic institutions in SEA de- velop their academic programs utilizing traditional approaches and techniques. Although such ap- proaches do have some merits, they have a number of disadvantages. This paper will introduce a brief history of the concept “integration of knowledge” in Islamic tradition, and its application within higher educational institutions in SEA, exploring the model at the Sultan Sharif Ali Islamic University (UNISSA), Brunei Darussalam. It is hoped that this academic exploration will lead to- wards the development of a new learning approach among Islamic educational institutions in and outside SEA. Keywords: Religion, Education, Integration of Knowledge, Tradition, Modern, Southeast Asia, Bru- nei Darussalam 1. Introduction The majority of Islamic institutions of higher learning in Southeast Asia (SEA) offer academic programs in Islamic disciplines using traditional approaches and techniques. Although such approaches do have some merits, they have a number of disadvantages. Consequently, many scholars and students in the Islamic institutions often face difficulties and challenges when learning and/or conducting research due to the use of methodologies which lack innovative- ness, efficiency, critical thinking and over-all effectiveness. In an effort to reduce some of the deficiencies of the traditional approach to learning, some scholars prefer to completely reject such methods in favour of western educational approach.[1] This orientation towards western educational system developed largely due to two primary factors. First of all, some members of the Muslim intellectual community regard such system as being more sophisticated and appropriate for their societies. Secondly, there is a lack of up-to-date learning centres based on the Islamic worldview in our modern ummah. Although in some disciplines western educational approach may be acceptable for some, in the Islamic disciplines or social sciences, the need for a fresh approach is critical. Prior to examining the merits and demerits of traditional educational system particularly in the Islamic institutions, it is essential to have a proper understanding of the Islamic concept of knowledge. This paper will introduce a brief history of the concept “integration of knowledge” in 1 A “western educational approach” in this context refers to and for the sake of this paper, as the "secu- lar," "modern" educational system. INCRE 2020, November 11-12, Jakarta, Indonesia Copyright © 2021 EAI DOI 10.4108/eai.11-11-2020.2308308 Islamic tradition and its application within higher educational institutions in SEA, exploring the model at the Sultan Sharif Ali Islamic University (UNISSA), Brunei Darussalam. The method utilized in this study is based on qualitative analysis, in addition to theories and writ- ings of contemporary Muslim intellectuals. It is hoped that this academic exploration will lead towards the development of a new learning approach among Islamic educational institutions in and outside SEA. 2. Islamic Concept of Knowledge The majority of Muslim intellectuals regard Islamic knowledge as a revealed and divine knowledge to all mankind. According to Ismail R. al-Faruqi, the concept of knowledge, is based on the recognition that Allah is al Haqq (the Truth) and that He is One. He is also the all-Omnipotent (all Knowing), Whose knowledge is both absolute and universal.[2] It is Allah who "taught man the use of the pen. He taught him what he did not know" [Qur'an 96:45]. The Qur'an also tells us that it was "Allah who taught Adam the names (essences) of all things" [Qur'an 2:31]. Ismail R. al-Faruqi Syed Muhammad Naquib al-Attas classifies Islamic knowledge into two categories. The first is the knowledge given by Allah to man via revela- tion. Although this form of knowledge is limited, it is nevertheless regarded as the highest form of knowledge and it is obligatory on every Muslim to learn, understand and implement. All knowledge in this category is given by Allah to man for his benefit. The second form of knowledge is that acquired by man through rational inquiry based on experience and observa- tion.[3] Al-Attas argues that not all knowledge in this category is necessarily good for man.[4] Contrary to secular philosophy which rejects all forms of knowledge which can not be empirically tested and confirmed, the majority of Muslim scholars recognize that there are limitations to human knowledge. According to Ismail R. al-Faruqi Syed Muhammad Naquib al-Attas Zaghlul R. al-Najjar, an Egyptian scientist, ... many higher truths cannot be reached through human thinking alone or via the limited methods of scientific research. We have no means for know- ing such higher truths except through Divine revelation...[which] is the highest level of human knowledge.[5] The importance of seeking and acquiring both divine and worldly knowledge in Is- lam was stressed from the very first revelation, "Read in the name of Your Lord, who created, created man from a clot" (Qur'an 96:1-2). Numerous Prophetic traditional Hadiths further attest to this fact, for example: "... learning and the pursuit of knowledge is obligatory on eve- ry Muslim…”[6] and, 2 Ismail R. al-Faruqi. Al-Tawhid: Its Implications for Thought and Life. Virginia, USA: International Institute of Islamic Thought, 1992, p. 42; see also Ismail R. al-Faruqi and Lois Lamya al-Faruqi. "The Essence of Islamic Civilization," in The Cultural Atlas of Islam. New York, USA: Macmillan Publishing Company, 1986, pp. 73-90. 3 Syed Muhammad Naquib al-Attas. Islam and Secularism. Kuala Lumpur, Malaysia: ABIM, 1978, p. 74. 4 Syed Muhammad Naquib al-Attas. Islam and Secularism, p. 79. 5 Zaghlul R. al-Najjar. "Islamizing the Teaching of Science: A Model in Challenge and Response," in Islam: Source and Purpose of Knowledge. Virginia, USA: International Institute of Islamic Thought, 1983, p. 142.5 Ismail R. al-Faruqi. Al-Tawhid: Its Implications for Thought and Life. Virginia, USA: International Institute of Islamic Thought, 1992, p. 42. 6 Compiled by Ibn Maja, al-Sunan. "If anyone pursue a path in search of knowledge, Allah will thereby make easy for him a path to paradise, and the angels spread their wings from good pleasure with one who seeks knowledge, and all the inhabitants of the heav- ens and the earth, even fish in the depths of water, ask forgiveness for him.”[7] Traditional Arabic proverbs have also emphasized the importance of seeking knowledge. For instance, an individual is encouraged to "seek knowledge from the cradle to the grave," even if this means "seeking knowledge in China." Accordingly, many scholars perceive the search for knowledge as an act of ibadah (worship), as long as the seeker is sin- cere in his/her pursuit and pursues such knowledge with the intention of pleasing Allah. As a methodological approach in Islamic tradition, knowledge consists of three basic principles. First, anything which does not correspond with reality must be rejected. Secondly, ultimate contradictions must be denied, and thirdly Muslims must be open to new and/or con- trary evidence.[8] The verification of one's conclusions or knowledge with these principles in order to confirm their validity is best illustrated by the Qur'anic story of the Prophet Ibrahim's search for the Truth, via his own limited senses and reason. In an attempt to know his Creator, the Prophet was forced to reject a number of hypothesis which did not correspond with reality. Ultimately, however, he came to the conclusion that neither the stars, the moon, nor the sun could possibly be his Creator, since themselves must have had a Creator [Qur'an 6:76-79]. Some of the greatest merits of the traditional approach were the sincerity, piety, en- thusiasm, attachment, commitment, dedication, devotion and freedom of the early Muslim educationists. In contrast to today, when the majority of scholars is conducted their work for economic gains or professional benefits, many of the early scholars were not motivated by monetary interests, but looked for their rewards in the Hereafter. Islamic research, experimen- tation and empirical investigation were considered acts of ibadah (worship) and accordingly were pursued with much vigour and enthusiasm. The God-consciousness of the traditional scholars was reflected in their writings and research, which they would commence with bis- millah (in the name of Allah) and end with Allah-u-Alam (Allah Knows the best), seek His blessings and conclude by dedicating their results to Him.[9] In fact the holistic nature of the traditional Islamic educational system made no dis- tinction between revealed knowledge and empirically derived knowledge. Islamic knowledge was perceived as a comprehensive whole, with empirically derived knowledge subject to the verification of revealed knowledge. Being fully cognizant of their tremendous responsibilities as Khalifah (to please Allah and serve mankind), the early scholars took great pains to ensure their work was as accurate as possible given the instruments available during their day. Their strong iman (faith) and taqwa (God-fearing) prevented them from accepting any conclusions which contravened revealed knowledge. All contradictions were scrupulously reviewed with the sincere intention of arriving at the truth. Another merit of the traditional approach was that the early scholars had greater fa- miliarity with classical Arabic language than contemporary scholars (including those of Ara- bic-speaking origin).
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