THE ROOTS OF Islamic education in Malaysia date back to the 13th century, with the arrival of Islam through trade and missionary activities. Early learning centres, usually held in palaces, homes of teachers and mosques, were established to teach the Quran, Hadith (traditions of the Prophet) and other Islamic knowledge.

During British colonial rule, the focus shifted towards secular education, causing a decline in traditional Islamic schools. However, the Muslim community maintained its religious education through “sekolah pondok”—village-based institutions where students lived and studied under the guidance of religious teachers. These schools were critical in preserving Islamic knowledge and practices.

The establishment of pondok institutions in Penang began in 1875, initiated by Sheikh Jalaluddin bin Muhammad Yusya’ al-Kelantani, who founded Pondok Penanti; and Sheikh Zainal Abidin al-Fatani, who set up a pondok in Sungai Dua, Seberang Perai. This effort was further expanded by Sheikh Jalaluddin’s three sons: Haji Zakaria, who led Pondok Sungai Dua; Haji Muhammad Saleh, who established a pondok in Kampung Setol; and Haji Abdullah, who opened a pondok in Permatang Buluh. These indirectly promoted the expansion of new settlements for the Malay community, leading to the establishment of privately funded religious schools in the form of madrasahs and national religious schools under the purview of the government. At the pondok, the approach is more traditional, where students sit in front of their teacher (talaqqi) during lessons and classical text readings.

Between 1890 and 1940, the Pan-Islamic movement gained momentum on the outset of the Ottoman Caliphate collapse in 1924. This period saw significant reforms in Islamic education. Penang became a hub for Islamic activists, philanthropists and scholars. These reformers established several madrasahs that integrated secular subjects like mathematics and science with religious studies. One madrasah of note was Madrasah Al-Mashoor in George Town. Burhanuddin Al-Helmy, an opposition leader, was an alumnus. He found the traditional methods in the pondok schools in Kedah (where he previously studied) restrictive, as they did not allow students to freely ask questions. Conversely, Madrasah Al-Mashoor adopted modern teaching styles.

The government recognised the importance of integrating Islamic education within the national framework post-independence in 1957. National Islamic schools, known as Sekolah Agama/ Sekolah Menengah Kebangsaan Agama (SMKA), were established, offering a curriculum that combined religious and secular subjects. The number of private Islamic schools also grew.

Types of Islamic Religious Schools in Malaysia

As mentioned earlier, a pondok school is a traditional, community-based institution focused on classical Islamic texts and teachings. There are 13 pondok schools in Penang, with the majority located in Seberang Perai. Some offer open lectures attended by the public, like Pondok Darul Ulum Al-Filfilani in Balik Pulau, where its founder, Ustaz Shahul Hameed, organises public lectures for those interested. He also allows elderly retired folks who want to devote their time to worship (ibadah) to stay at the pondok.

A madrasah, however, offers a structured curriculum catering to students from primary through secondary levels. Integrated Islamic schools also offer a balanced curriculum of religious and academic subjects. These government schools prepare students for higher education in both religious and secular fields, promoting a holistic educational experience. There are 60 SMKA schools across Malaysia with 38,062 students—there are four in Penang. Alternatively, Sekolah Agama Bantuan Kerajaan (SABK) schools are owned by the State Islamic Religious Council. There are 162 SABK schools with almost 84,852 students in Malaysia—12 of these are in Penang.

SMKA and SABK differ in their syllabi—SABK includes additional subjects in Islamic traditions such as Arabic literature, the principles of Islamic jurisprudence (Usul al-fiqh) and Islamic law (Shariah). Their syllabus is based on the Azhari Curriculum, which uses the syllabus system from Ma’ahad Bu’ūth al-Azhar from Cairo as a reference. The Ministry of Education (MOE) has collaborated with al-Azhar University, Cairo (the most prominent Islamic university) to establish a certificate recognised by both parties. This curriculum has been adjusted in state and private religious schools under a certificate known as the Malaysian Higher Religious Certificate (STAM). Meanwhile, SMKA students only focus on subjects included in SPM (Sijil Pelajaran Malaysia).

MOE has also expanded the concept of SMKA by introducing Religious Stream Class (Kelas Aliran Agama (KAA)) in national schools. Students enrolling for this stream must go through the same interview process required of SMKA students.

Students dedicate several years to mastering the Quranic text in Tahfiz schools. These schools also teach other Islamic knowledge to ensure a comprehensive religious education. There are 27 Tahfiz schools in Penang, 10 of which are located on Penang Island. The rest are located in Seberang Perai, including Sekolah Menengah Arab Tahfiz Ibn Al Qayyim (SMART IQ), linked with the Penang-born Perlis Mufti, Mohd Asri Zainul Abidin (famously known as Dr. Maza). SMITA (Sekolah Menengah Islam Tahfiz Al-Aminiah) is a vocational Tahfiz located in Bertam, which offers a TVET curriculum developed by community colleges and the JPK module (Department Skills Development) for the SLDN (National Dual Training System) as recognised by the Malaysian Skill Certificate (SKM).

Why Religious Schools?

Many Muslim parents want their children to possess a strong Islamic foundation as they believe it is the basis for developing a solid moral compass. Maisarah Khusaini, 42, a teacher under the MOE, believes that her goal is to provide her children with a foundation in religion, complemented by an environment compatible with her lifestyle.

When comparing with national schools, parents see that many Islamic schools are also academically competitive, which would prepare students for national exams and higher education. Two students from SMKA Al Irshad (Seberang Perai) and SMKA Al-Mashoor Lelaki (George Town) were among the top five students in the 2023 SPM, as announced by Penang Education Director, Abdul Said Hussain.

Islamic schools also assure Muslim parents of a safe, disciplined and culturally appropriate environment for their children. Shamsuki Azlan, who sent his son to study in a religious school, believes that the environment will strengthen his son’s character and help him adapt to current challenges faced by youths.

For many, it is a continuation of family traditions and values. Parents who have received Islamic education often desire to provide the same experience for their children, reinforcing their religious and cultural heritage.

Challenges in Islamic Schools

Two key issues that hinder the progression of private Islamic schools in Penang are financial restrictions and the quality of teachers. Due to limited finances, their respective management cannot offer competitive salaries and benefits compared to corporate jobs or government teaching positions. As a result, these schools struggle to attract high quality teachers.

Islamic schools in rural areas also grapple with inadequate infrastructure and resources for the same reason. This might include having outdated facilities and materials, affecting the overall learning environment for students.

The federal government offers a solution through the conversion of affected schools to be registered as SABK, where they would be provided with better infrastructure, qualified teachers, integration with the national education system as well as improved human resource management for students, teachers and the schools themselves. Thus, the ball is officially in their court for making systemic reforms and improvements by taking the opportunity to be transformed into an SABK, so that the school will be adequately equipped and no student gets left behind.