Secularism and Spirituality
This compilation provides a systematic overview of the development and challenges of Islamic education in Singapore. After the introduction by Noor Aishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution of madrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tension...
Guardado en:
| Autor principal: | |
|---|---|
| Formato: | article |
| Lenguaje: | EN |
| Publicado: |
International Institute of Islamic Thought
2007
|
| Materias: | |
| Acceso en línea: | https://doaj.org/article/9ffcfc5309b745b997381974d8c1f339 |
| Etiquetas: |
Agregar Etiqueta
Sin Etiquetas, Sea el primero en etiquetar este registro!
|
| id |
oai:doaj.org-article:9ffcfc5309b745b997381974d8c1f339 |
|---|---|
| record_format |
dspace |
| spelling |
oai:doaj.org-article:9ffcfc5309b745b997381974d8c1f3392021-12-02T19:41:34ZSecularism and Spirituality10.35632/ajis.v24i3.15312690-37332690-3741https://doaj.org/article/9ffcfc5309b745b997381974d8c1f3392007-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/1531https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 This compilation provides a systematic overview of the development and challenges of Islamic education in Singapore. After the introduction by Noor Aishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution of madrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tension between the state’s interest and the citizens’ right to an Islamic education (chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problem of the madrasah’s attempt to lay the educational foundation of both traditional and rational sciences. Azhar Ibrahim surveys madrasah reforms in Indonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim and Lai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan Tay Keong (chapter 6) examines the debate on the national policy of compulsory education in the context of the madrasah, and Syed Farid Alatas (chapter 7) clarifies the concept of knowledge and Islam’s philosophy of education, which can be used to assess contemporary madrasah education. Formal madrasah education in Singapore began with the establishment of Madrasah Iqbal in 1908, which drew inspiration from Egypt’s reformist movement. This madrasah was a departure from traditional Islamic education, which was informal and focused only on the traditional sciences and Arabic. The madrasah’s importance and popularity in Singapore was attested to by the fact that at one point, Madrasah al-Junied was “the school of choice for students from the Malay states, Indonesia and the Philippines” (p. 10). After the Second World War, there were about 50-60 such schools, mostly primary, with about 6,000 students using Malay as the medium of instruction. The number declined with the introduction of Malay-language secondary schools in the 1960s ... Rosnani HashimInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 24, Iss 3 (2007) |
| institution |
DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
| spellingShingle |
Islam BP1-253 Rosnani Hashim Secularism and Spirituality |
| description |
This compilation provides a systematic overview of the development and
challenges of Islamic education in Singapore. After the introduction by Noor
Aishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution of
madrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tension
between the state’s interest and the citizens’ right to an Islamic education
(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problem
of the madrasah’s attempt to lay the educational foundation of both traditional
and rational sciences. Azhar Ibrahim surveys madrasah reforms in
Indonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim and
Lai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan Tay
Keong (chapter 6) examines the debate on the national policy of compulsory
education in the context of the madrasah, and Syed Farid Alatas (chapter 7)
clarifies the concept of knowledge and Islam’s philosophy of education,
which can be used to assess contemporary madrasah education.
Formal madrasah education in Singapore began with the establishment
of Madrasah Iqbal in 1908, which drew inspiration from Egypt’s
reformist movement. This madrasah was a departure from traditional
Islamic education, which was informal and focused only on the traditional
sciences and Arabic. The madrasah’s importance and popularity in Singapore
was attested to by the fact that at one point, Madrasah al-Junied was
“the school of choice for students from the Malay states, Indonesia and the
Philippines” (p. 10). After the Second World War, there were about 50-60
such schools, mostly primary, with about 6,000 students using Malay as
the medium of instruction. The number declined with the introduction of
Malay-language secondary schools in the 1960s ...
|
| format |
article |
| author |
Rosnani Hashim |
| author_facet |
Rosnani Hashim |
| author_sort |
Rosnani Hashim |
| title |
Secularism and Spirituality |
| title_short |
Secularism and Spirituality |
| title_full |
Secularism and Spirituality |
| title_fullStr |
Secularism and Spirituality |
| title_full_unstemmed |
Secularism and Spirituality |
| title_sort |
secularism and spirituality |
| publisher |
International Institute of Islamic Thought |
| publishDate |
2007 |
| url |
https://doaj.org/article/9ffcfc5309b745b997381974d8c1f339 |
| work_keys_str_mv |
AT rosnanihashim secularismandspirituality |
| _version_ |
1718376159706611712 |