The Filipino citizens have to observe the Philippine laws and guidelines on education which are “secular and highly centralized in nature.” The former implies that Philippines as a state proclaims the separation of religion and the state. The latter means that educational guidelines have been organized at the national level.
The Philippine government has granted the Autonomous Region in Muslim Mindanao, (ARMM) for the Muslim Filipinos with some degree of Islamic education. The large aspects are likely to be taught in its schools and universities in the region. But, they are being taught in the Islamic educational institutions in other Muslim countries.
Muslim individuals and society should be benefited from the value of Islamic education. This has been considered among the topics of discussion by concerned ulama (learned Muslims) and Muslim professionals. Thus, educational seminars, conferences and fura and similar activities have been organized and undertaken for this purpose. It is very unfortunate that poor education and its undesirable effects continue to persist in Muslim Mindanao.
In 1991, the average literacy rate of ARMM at 74.22 and the National Capital Region at 93.5 by comparison shows how grave the problem is the two (2) systems of education operate in the area at deviating direction: the government secular-western schools and the madrasah school system..( Sovenier Book, Markazosshabab, 30th Anniversary, 2009)
Thus, this paper is designed to show the Islamic Education in the Philippines. Specifically, it briefly discusses the: meaning and nature of Islamic education, the Philippines as a secular state and the problems and development of Islamic education in the country.
II. Meaning and Nature of Islamic Education
As shown in figure 1 that Islamic education is the process of learning both the revealed and acquired knowledge. The former is the one directly learned from the Qur’an as explained by the Prophet Muhammad in his ahadith (sayings) and Sunnah (tradition) The latter is the one learned from the different creatures of Allah on earth which are indeed the expression of His supremacy and omnipotent. Its main objective is to teach and develop a God fearing (Taqwa) which is an inner strongest faith of the Muslim believers. This is noticeable when they actually perform all the commandments of Allah as enshrined in the Qur’an and in the Hadith and Sunnah of the Prophet.
The God fearing people (muttaqiin) who should serve as khalifah (vicegerent of Allah) responsible to the goal which is to implement the rule of Allah on earth. In order to come up with these objective and goal, a teacher is not only a‘whisperer (mu’alim) of knowledge’ but also a trainer (murabbi) of souls and personalities’.
Islamic education is indeed a process which is basically enshrined in the Qur’an where Allah says: “read! in the Name of your Lord who has Created (all that exist). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not.”( Al-Qur’an, 96:1-5).
The verse implies that Muslims should primary know Allah, the Creator, and to comprehend and appreciate His attributes. The used of “pen” also implies the process of human struggle in search for the revealed and acquired knowledge. It is only those learned among His slaves that fear Allah (35:28). The importance of this was mentioned by Prophet Muhammad s.a.w. on many occasions. Some of his sayings are; 1) ‘The acquisition of knowledge is a duty incumbent upon every Muslim, male and female”, 2) “Seek knowledge even unto China”, and 3) “Seek knowledge from the cradle to the grave.”
III. Philippine as Secular State As shown in figure 2 that secularism has made Philippines as a secular and centralized state. As secular, it separates the religion and the state. It treats all its citizens equal regardless of their religion. As centralized state, most of its vital programs, mainly on education, are organized at the national level in order to develop the sense of nationhood. It is only through educational
process that Philippine can reach to the level of “nation-state.”
III. Philippine as Secular State As shown in figure 2 that secularism has made Philippines as a secular and centralized state. As secular, it separates the religion and the state. It treats all its citizens equal regardless of their religion. As centralized state, most of its vital programs, mainly on education, are organized at the national level in order to develop the sense of nationhood. It is only through educational
process that Philippine can reach to the level of “nation-state.”
The Philippine Constitution provides:
1) “Separation of the Church and State is inviolable.”( Constitution, Art 2, Sec. 6)
2) “No law shall be made respecting an establishment of religion or prohibiting the free exercise thereof.”(Ibid., Art. 3, Section 5);
3) “No public money or property shall be appropriated, applied, paid, or employed, directly or indirectly, for the use, benefit, or support of any church, denomination sectarian institution, system or religion, or of any priest, preacher, ministers, or other religious teacher, or dignitary as such, except when such priest, preacher, minister, or dignitary is assigned to the Armed Forces, or to any penal institution, or government orphanage..” (Ibid., Art 6, Sec 29(2).
2) “No law shall be made respecting an establishment of religion or prohibiting the free exercise thereof.”(Ibid., Art. 3, Section 5);
3) “No public money or property shall be appropriated, applied, paid, or employed, directly or indirectly, for the use, benefit, or support of any church, denomination sectarian institution, system or religion, or of any priest, preacher, ministers, or other religious teacher, or dignitary as such, except when such priest, preacher, minister, or dignitary is assigned to the Armed Forces, or to any penal institution, or government orphanage..” (Ibid., Art 6, Sec 29(2).
It appears that this division was designed merely to determine the boundaries between the two institutions. The State prohibits from interfering directly or indirectly in purely religious matters whereas the church is barred from meddling or taking part in purely temporal affairs of the state. (Cruz, 1991:169-170). This religious attitude does not imply the defiance of the importance of religion in the national life.
It appears further that the spirit and soul belong to church and his body or physical being
belong to the state. This means that man is placing his destiny for two separate authorities. His moral and spiritual being is under the church and his physical and material being is under the state. (Alonto, 2002:3)
belong to the state. This means that man is placing his destiny for two separate authorities. His moral and spiritual being is under the church and his physical and material being is under the state. (Alonto, 2002:3)
So, while it is allowed to teach various principles and beliefs for academic purposes, it is against the Philippine law and Islam to impose a particular religion to any citizen or to compel or force a person to go away from his religion against his will. Islam teaches “no compulsion of religion.”
The DECS-ARMM therefore follows the dictates of the DECS national in pursuit of education.
IV. Problems of Islamic Education
As shown in figure 3 that the problem is obviously seen by the interaction between the development of Islamic education and the government western oriented education. If we look at the teaching of education in madrasah, it is more confined on religious knowledge and in public or private government school, it is secular in nature. But of course they have similarities in the teaching of history, geography, mathematics, molding of the youth, good moral character,
etc.
etc.
The differences between the Muslim Filipino culture and the government school system are observable. It is seen that there are other general reasons why government school continue to receive some degree of negative attitude from the Muslims, to wit:
1. Lack of typical Islamic cultural elements in the curriculum. As a substitute, the curriculum shows the presence of Christian elements.
2. Prescribed books offend Moro deep feelings. Some history books refer them as “bandits”, and “pirates” and show pictures of swine.
2. Prescribed books offend Moro deep feelings. Some history books refer them as “bandits”, and “pirates” and show pictures of swine.
These unacceptable elements in Muslim education that offend Muslim awareness can be removed by revising the curriculum of schools, incorporating Islamic elements.
Other factors affecting the development of Islamic education in the country are the:
1) Limited financial support from the community and charitable institutions,
2) Insufficient textbooks and other reading materials,
3) Lack of school facilities,
4) Improvised buildings,
5) Poor administration, and
6) Unqualified teachers.
2) Insufficient textbooks and other reading materials,
3) Lack of school facilities,
4) Improvised buildings,
5) Poor administration, and
6) Unqualified teachers.
On the other hand, the government highly centralized educational system is explained by the fact that the Department of Education, Culture and Sports and the Commission on Higher Education of ARMM are in charge of the two levels of education: primary, elementary and secondary education and Higher Education, respectively. They are autonomous in word from the Central Government but its policies and functions are limited by the laws allowed by the Philippine secular constitution.
In effect, the following are hereby observed:
1) Madrasah quality and kind of education is inadequate leaving much to be desired.. (Mapupuno, 1991:26)
2) In 1991, the average literacy rate of ARMM at 74.22 and the National Capital Region
2) In 1991, the average literacy rate of ARMM at 74.22 and the National Capital Region
At 94 percent by comparison shows how grave the problem is the two (2) systems of education operate in the area.(Sovenir Book, 2009)
3) Educated Moros (Muslim Filipinos) had not adopted the social and household practices taught in school. The reason was that the children learned in school methods or social practices incompatible with their customs. (Malcons, 1951:53)
4) Madrasah graduates of secondary curriculum (Thanawi) could not proficiently use the Arabic language, much less understand it, and that their training in these Islamic schools hardly benefited them in practical ways. They could not make use of their training to get employed other than becoming ulama themselves. Neither did their credentials suffice to allow them admission to Middle Eastern Universities. Madrasah education only serves to fulfill the need for inward development of the Muslim Filipino youth, moulding his life morally, spiritually, and psychologically.” (Hasoubah, p. 1)
3) Educated Moros (Muslim Filipinos) had not adopted the social and household practices taught in school. The reason was that the children learned in school methods or social practices incompatible with their customs. (Malcons, 1951:53)
4) Madrasah graduates of secondary curriculum (Thanawi) could not proficiently use the Arabic language, much less understand it, and that their training in these Islamic schools hardly benefited them in practical ways. They could not make use of their training to get employed other than becoming ulama themselves. Neither did their credentials suffice to allow them admission to Middle Eastern Universities. Madrasah education only serves to fulfill the need for inward development of the Muslim Filipino youth, moulding his life morally, spiritually, and psychologically.” (Hasoubah, p. 1)
V. Development of Islamic Education
This part discusses the development of Islamic education in the country. Figure 4 shows that Islamization is the background factor influencing: 1) The institution of madrasah; 2) The government responses to the Moro struggle (i.e., teaching of Arabic language, accreditation of madrasah into the Philippine educational system, teaching of Islam as subject and degree program); and 3) The grant of ARMM. The latter also influences the formers.
A. Institution of Madrasah.
Islamization process has been done since the start of the 13th century, by way of Sumatra and possibly Borneo. (Siddique, 1975:143) The proximity of Mindanao to mainland Asia and Sumatra helped much in the early spread of Islam in the country. Records show that the first Arab Muslim to arrive in Sulu was Tuan Mash’aik. (Rodriguez, 1993)
It was the coming of Makhdum Karim, the Arab missionary, that signaled the beginning of Islamization in the country. Makhdum who built the first mosque in Tubig Indangan, Simunul,
Tawi-tawi in the year 1380 and with it, the first madrasah was founded. ( Saleeby 1908 and Sarangani 1974)
The Madrasah Islamiyyah Kamilol Islam under the management of Kamilol Islam Society was organized in 1938 in Lanao. It was headed by Sheikh Mohammad Saddiq, also known as Guro sa Marawi.( Kadil, 1998:69). From that, madrasah has been established in different parts of the country.
In 1948, Congressman Manalao Mindalano performed pilgrimage in Mecca and visited Cairo. He requested Al-Azhar University to send missionaries (ulama) to teach in the country.
The request was granted by Sheikh ul-Azhar. (Kadil, 1998:68).
In 1950, two (2) Al-Azhar missionaries arrived namely: Abdulgani Sindag, an Indonesian,and Mohammad Taha Omar. They started their own madrasah, first in Malabang, Lanao . In 1954, the Kamilol Islam Society was revitalized and set the task of reopening a madrasah that was incorporated into the Kamilol Islam Institute. The following year, a government-recognized school with Arabic and English departments thought out by Atty Domocao Alonto was inaugurated with Imam Iljas Ismael, an Indonesian, as its first Director. (Kadil, 1948: 99)
The visit of an Indian alim Maulana Abdul Aleem Siddique Al Qadri strengthened the kamilol group. His visit stimulated the Muslim Association of the Philippines and the establishment of madaris in the provinces. (Kadil). The said Association held Muslim conventions indifferent areas attended by foreign Muslim dignitaries. This contributed much to the understanding of Islam which led among Muslim Filipinos to study with scholarship grants in different Islamic educational centers in the Middles East. After finishing their studies, some become teachers in various schools and madaris in the country.
B. Government Responses
Islamization also influences the Moro (Muslim Filipino) struggle for self-determination which invited the government to offer more programs, including the need to upgrade the Muslim educational condition as herein briefly presented:
Islamization also influences the Moro (Muslim Filipino) struggle for self-determination which invited the government to offer more programs, including the need to upgrade the Muslim educational condition as herein briefly presented:
1) Letter of Instruction 71-A was issued by former President Ferdinand E. Marcos on April 28,1973 allowing the use of Arabic as medium of instruction and its teaching in areas predominantly populated by Muslims.
2) Department Orders no. 25 series of 1980 provides Arabic as a learning area in the curriculum of both public elementary and high schools in regions 9 and 12 in Mindanao.
3) LOI 1221 was also issued by Pres. Marcos on March 31,1982 for the development of the madrasah system and to strengthen the teaching of Arabic language which was considered vital to the educational program in Mindanao.
3) MECS Order No. 24, series of 1982 was issued by the then Ministry of Education,Culture and Sports which includes the formulation of Guidelines and Standards for the Recognition and Operation of madaris.
4) In the same year, the Education Act of 1982 or Batas Pambansa 232 was enacted and states: “The State shall promote the right of the national cultural communities in the exercise of their right to develop themselves within the context of their cultures, customs, traditions, interest, beliefs and recognizes education as an instrument for their maximum participation in national development and in ensuring their involvement in achieving national unity.” This Act motivated
5) Madrasah administrators to initiate for the integration of madrasah into the educational
system. Even the New Elementary School Curriculum (NESC) has been revised to include Arabic as a learning area. (Rodrifguez, 1993).
6) Under the Presidential Decree 290, there was the mass production of instructional materials in selected public elementary schools in the regions. Instructional materials are those printed and distributed through the Department of Education and Culture’s Reconstruction and Development (DEC-RAD) program for Muslim Mindanao.
7) Republic Act 6734 which created the ARMM provided that the madrasah educational system shall be recognized, strengthened and developed. A Bureau of madaris Office was created in the region as well as the Office of Under-Secretary of Education at the national level to look into the needs of the madrasah schools.
8) Republic Act 9054 , an Act expanding the ARMM and specifically provides the development of the spiritual, intellectual, social, cultural, scientific and physical aspects of the people of the region to make them God-fearing, productive, patriotic citizens, and conscious of their Filipino and Islamic values and cultural heritage.
2) Department Orders no. 25 series of 1980 provides Arabic as a learning area in the curriculum of both public elementary and high schools in regions 9 and 12 in Mindanao.
3) LOI 1221 was also issued by Pres. Marcos on March 31,1982 for the development of the madrasah system and to strengthen the teaching of Arabic language which was considered vital to the educational program in Mindanao.
3) MECS Order No. 24, series of 1982 was issued by the then Ministry of Education,Culture and Sports which includes the formulation of Guidelines and Standards for the Recognition and Operation of madaris.
4) In the same year, the Education Act of 1982 or Batas Pambansa 232 was enacted and states: “The State shall promote the right of the national cultural communities in the exercise of their right to develop themselves within the context of their cultures, customs, traditions, interest, beliefs and recognizes education as an instrument for their maximum participation in national development and in ensuring their involvement in achieving national unity.” This Act motivated
5) Madrasah administrators to initiate for the integration of madrasah into the educational
system. Even the New Elementary School Curriculum (NESC) has been revised to include Arabic as a learning area. (Rodrifguez, 1993).
6) Under the Presidential Decree 290, there was the mass production of instructional materials in selected public elementary schools in the regions. Instructional materials are those printed and distributed through the Department of Education and Culture’s Reconstruction and Development (DEC-RAD) program for Muslim Mindanao.
7) Republic Act 6734 which created the ARMM provided that the madrasah educational system shall be recognized, strengthened and developed. A Bureau of madaris Office was created in the region as well as the Office of Under-Secretary of Education at the national level to look into the needs of the madrasah schools.
8) Republic Act 9054 , an Act expanding the ARMM and specifically provides the development of the spiritual, intellectual, social, cultural, scientific and physical aspects of the people of the region to make them God-fearing, productive, patriotic citizens, and conscious of their Filipino and Islamic values and cultural heritage.
In view of the government educational responses, seminars and conferences have been conducted in order to make education in the area more responsive to the educational aspiration of the Muslim Filipinos.
On May 24-26, 1982, the First Policy Conference on Madrasah was held in Zamboanga City, Philippines. It was recommended that the madrasah should be a component of the Philippine educational system.
On January 19-25, 1991, an international conference-workshop was organized by the ARMM in cooperation with the Muslim World League in Cotabato City. This was for the Islamization of Syllabi of madaris in the country. (Tamano, 1991:14)
Many madaris have been established in other parts of the country. Government recognized schools and universities both public and private have been established and operated with Arabic and Islamic subjects and others have been offering Islamic studies degree programs.
Talks and conferences among madaris operators were held in an attempt to strengthen their curricular offerings. Resolutions asking government authority to include more Arabic and Islamic values in government recognized public and private school curricula were discussed and recommended at various fora.
In the country today, three (3) modes of Islamic teachings: 1) Teaching of Islam in madrasah, 2) Teaching of Islam as a subjects in some government recognized private and public schools, and 3) Teaching of Islam as a degree program in higher educational institutions (i..e., University of the Philippines, Mindanao State University, University of Southern Mindanao, Jamiatu Muslim Mindanao, Jamiatul Philippine Al-Islamia, Lake Lanao College, etc.).
VI. Conclusion and Recommendation
A. Conclusion
In view of the above, this paper concludes that the:
1) Islamic education is the process of learning both the revealed and acquired knowledge.
The objective is to strengthen the fear in Allah and the goal is to institute and implement His rule on earth. The process is based on the five verses of surah al-alak of the Qur’an.
2) Secularism has made Philippine educational system secular and highly centralized state. The principle of division of the religion and state was designed to determine the boundaries between the two institutions. The nature of centralism has been observed in order to ensure the people’s sense of nationhood.
3) The problem of Islamic education is obviously seen by the interaction between the development of Islamic education and western secular oriented education. The former has been taught in madrasah which is more confined on purely religious knowledge. The latter has been introduced in the government recognized public and private educational institutions.
The different teaching modes and venues of Islamic knowledge provide disparity of learning as well as the nature of understanding of the educational strategies for Muslim society.
4) The factors influencing the development of Islamic education in the country are the: a) Islamization and the institution of madrasah, and b) government educational responses to the Moro struggle for self-determination.
B. Recommendation
In order to have greater understanding of Islamic education, the following are hereby recommended:
1) The assigned Muslim faculty in various schools and universities in the country where there are number of Muslim students should use on hand Islamic books as reference materials. Qualified Muslim Filipinos who have strong knowledge in Islamic education should behired as faculty to teach in schools and universities where there are considerable number of Muslim students.
2) Muslim Filipinos should be granted meaningful autonomy or free associated state with independent legislative body. This body shall legislate laws in order to formulate and establish more relevant educational system for the Muslim Filipinos.
1) Islamic education is the process of learning both the revealed and acquired knowledge.
The objective is to strengthen the fear in Allah and the goal is to institute and implement His rule on earth. The process is based on the five verses of surah al-alak of the Qur’an.
2) Secularism has made Philippine educational system secular and highly centralized state. The principle of division of the religion and state was designed to determine the boundaries between the two institutions. The nature of centralism has been observed in order to ensure the people’s sense of nationhood.
3) The problem of Islamic education is obviously seen by the interaction between the development of Islamic education and western secular oriented education. The former has been taught in madrasah which is more confined on purely religious knowledge. The latter has been introduced in the government recognized public and private educational institutions.
The different teaching modes and venues of Islamic knowledge provide disparity of learning as well as the nature of understanding of the educational strategies for Muslim society.
4) The factors influencing the development of Islamic education in the country are the: a) Islamization and the institution of madrasah, and b) government educational responses to the Moro struggle for self-determination.
B. Recommendation
In order to have greater understanding of Islamic education, the following are hereby recommended:
1) The assigned Muslim faculty in various schools and universities in the country where there are number of Muslim students should use on hand Islamic books as reference materials. Qualified Muslim Filipinos who have strong knowledge in Islamic education should behired as faculty to teach in schools and universities where there are considerable number of Muslim students.
2) Muslim Filipinos should be granted meaningful autonomy or free associated state with independent legislative body. This body shall legislate laws in order to formulate and establish more relevant educational system for the Muslim Filipinos.
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Islamic education highlights the straight path for all mankind which is the survival path for all of us. The major source of Islamic education is Quran Recitation
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