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The Role of Traditional Madrasa Design in Transforming Islamic Education

Towards the Development of Societal Communal Values

Article  in  Journal of Computational and Theoretical Nanoscience · May 2018

DOI: 10.1166/asl.2018.11645

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 RESEARCH ARTICLE

Copyright © 2018 American Scientific Publishers Advanced Science Letters

All rights reserved Vol. 24,4528-4532
Printed in the United States of America

The Role of Traditional Madrasa Design in

Transforming Islamic Education towards the
Development of Societal Communal Values
Nurul Syaheera Aziz ¹, Alice Sabrina Ismail1*
1
Department of Architecture Faculty of Built Environment Universiti Teknologi Malaysia, Malaysia

The purpose of this paper is to highlight that the traditional madrasa plays an important role as a mediator in disseminating
Islamic education to the Muslim community. This paper is vital as there are many arising issue relating to present madrasa
design from the aspect of functionality. Scholars indicate that in the current context madrasa had become a place of exclusive
education only for Muslim enrolment separated from the community as well as becoming a single function independent entity.
In this sense, the design of the present modern madrasa lacks the integration with local communal residents. The objective of
this paper hence is to identify and elucidate how the design of the traditional madrasa plays an important role in reshaping
Islamic education towards the development of societal communal values. To conduct this study, the research will adopt case
study method as research strategy. Data collection method will be from site observation to gather all the evidence on the
selected madrasa. Findings indicates that the design of traditional madrasa under the ownership of PAS as traditionalist
reformist Islamic group much present the communal values through the dissemination of Islamic education from the
representation of their madrasah design. From this, a suitable guideline for future reference to design a better madrasah that
addresses the need of community in the Malaysian context can be proposed.

Keywords: Islamic education; madrasa; semiotic; communal values

1. INTRODUCTION In the context of Malaysia, madrasa is denoted as the

Throughout the Islamic world, there are traditional
educational institutions which teaches religious subjects
including Quranic memorization, Quranic interpretation,
the traditions of the Prophet (Hadith) and Islamic
jurisprudence (fiqh). In many parts of the world, these
kinds of religious schools are called madrasas but in the
Southeast Asia region, they are much known as pondok or
pesantren and are state-sponsored or privately owned.
However, for the benefit of this paper, the term madrasa
will be referred to address the context of the study.
*Email Address:kabarus22@yahoo.com
doi: 10.1166/asl.2018.11645
earliest and oldest form of Islamic learning institution. Till
present, madrasas are well accepted by the locals in terms
of promoting Islamic-based curriculum even though
secular institutions came to supersede religious schools
due to the Western colonial rule during the 19th and early
20th century (Mohd Roslan & Wan Mohd Tarmidzi, 2011).
Nevertheless, the favorable nature of the madrasa,
however, could deteriorate over time as it is neglected and
treated as a secondary subject in a communal development
(Auni, 2012; Khazin, 1996). The problem arises as the
madrasa becomes less important and less emphasized in
terms of it functionality and placement. In this sense,
madrasa became a place of exclusive education only for
Muslim enrolment separated from the community as a

single function independent entity. In addition, the role of
the modern madrasa lacks the integration with local
communal residents from the aspect of education
dissemination, curricular practices and architectural
functionality (Auni, 2012; Khazin, 1996).
In detail, the propagation of Islamic teaching and learning
in the Malaysian madrasas are seen to be divided into two
categories due to the influence of Western ideology in the
local context. Hence , this resulted to two domains in
madrasah teaching and approaches. One approach is the
practice of the modern madrasa through the introduction of
improved science and math content into the madrasa’s
curricula, while preserving the religious character of the
madrasa. The other is the traditional madrasa which
practiced the pedagogical method as a way to preserve
authentic Islamic education and heritage (Hafiz; Hussin;
Azmi et al., 2005).
The traditional madrasa is an independent institution
which practice static curricula and dated pedagogical
techniques, such as rote memorization, to produce
individuals who are neither skilled nor prepared for the
modern workforce (Christopher M, 2007). Since most
traditional madrasa graduates have access only to a limited
type of education, they are commonly employed in the
religious sector as prayer leaders and Islamic scholars
(Christopher M, 2007).
Even though traditional madrasa are viewed by many
to represent disadvantaged characteristics such as limited
curriculum constituting only classical disciplines; lack of
or poorly designed assessments; over-emphasis on
information recollection and memorisation; limited focus
on research skills and critical thinking; falling outside the
structured and formal educational system; and no
acknowledgement by way of qualifications, accreditation
or awards for students (Emily, 2011); Nonetheless, the
traditional-style Islamic education provides an excellent
grounding in tradition for graduands namely from the
aspect of communal values development and well being.
Traditional madrasas also play a pivotal role as it may
also be seen to serve as a vehicle for articulating the Islamic
cultural heritage and universal values that are deeply
embedded in the tradition, consciousness and identity of
the Muslim community (Farish A, et al., 2004). To
understand this, it is worthwhile to overview the historical
development of madrasas (traditional and modern) in the
Malaysian context, followed by the discussion on the
relationship of the traditional madrasa design in
transforming Islamic education with communal value.
2. Historical Development of Madrasa in Malaysia
The existence of traditional and modern madrasa in
Malaysia begins in parallel with the development of the
religious education system in Malaysia which occurred in
four phases – vernacular, early colonialist, colonials, and
after independence till the present context (Noraini &
Khairul, 2011).
First and second phases, the vernacular and pre-
colonial period from the early 15th century to 16th century,
the mosque and madrasa became the centre of village life
and apart from accommodating religious activities, these
buildings also served as a communal space for public
RESEARCH ARTICLE
gatherings and receiving religious education
(Kamruzzaman, 2004).
Third phase, the colonial phase presented a gradual
transformation in the local scene and traditional Malay
society from the aspect of social culture, politics and
religious institutions (Auni, 2012; Khazin, 1996). These
significant changes were brought upon by an increased
contact with foreign cultures made possible by Muslims
from other lands like the Middle East and India, and due to
the intensive indoctrination of the colonial ideology and
administrative policy (Syed & Dayang, 2005). This
improved external relation with the outside world,
including the introduction of new policies by the colonials,
apparently resulted to the rebirth of various Islamic strands
that led to the transformation of Islamic education in the
country - such as the traditionalist, reformist and modernist
Islamic ideology which resulted in the resurgence of new
Islamic movements and organisation in the Malay states
(Rosnani, 1994).
During the fourth phase, after independence, the role
of madrasa centred as a more organized modern religious
school which emphasises on the learning of three available
academic streams – arts, science and technical or
vocational together with a religious curriculum aligned to
the national education policy. Even though the modern
madrasa is in favour among the local Muslim community,
the traditional madrasa still exists and is in demand by
many who prefer to be educated with traditional Islamic
teachings accentuated and characterised by the study of
traditional Islamic sciences.
According to several scholars (Alamsyah, 2011), the
development of Islamic education in traditional madrasas
are unique since it occurs in communal-like settings. The
traditional madrasa adopts a special pattern of teaching
known as an academic circle where students are seated in
a circle together with an ulama to obtain religious
knowledge. Once the student obtained the knowledge, they
may then share the knowledge to nearby communities in
the form of da’wah (Tajuddin, 1998; Alice, 2008). In other
words, the traditional madrasa is not only utilized as a place
for teaching and learning Islam, but also actively becomes
a centre for promoting Islam through da’wah as well as for
holding communal activities.
Hence, the madrasa becomes the focal centre that helps
to develop strong bonds between the teachers, students and
the surrounding community. The traditional madrasa
dynamically grew and developed owing to the societal
cultural change in the existing local context. This is
portrayed in the planning of the traditional madrasa itself
which commonly comprised of its multi-functional space
and built like open courtyards (for public gatherings),
mosque or surau, classrooms in the form of small huts,
teachers’ houses and students’ accommodations (Hafiz;
Hussin; Azmi et al., 2005).
The traditional madrasa is run by a ‘guru’ or ‘tuan
guru’, known as an ulama who took care of the students
that reside and study in the madrasa. The madrasa is
usually built in a centralized layout in which the mosque or
surau is placed in the centre and is surrounded by
community residents and students’ accommodation. It is
common to have the students’ accommodation in the form

of small huts in order to keep a near distance to the guru’s
house or the surau. The traditional madrasa planning grew
in many phases to represent a holistic communal place as
well as to become an effective teaching and learning centre
(Hafiz; Hussin; Azmi et al., 2005). In brief, the traditional
madrasa has a close association with the surrounding
community and becomes a centre of communal activities.
In this sense, the traditional madrasa is seen to represent
the communal values that are portrayed in its planning
layout, design form and spatial organization which involve
dominant elements of madrasa architecture.
3.Traditional Madrasa Design As Symbol Of
Community And Convey Message Of Communal
Values
Like any other structure, a madrasa comprises of a
design form and space that acts as a code to translate the
message to society in various ways (Bremner, 2009). The
unique shape, structure, and prominent symbols in
madrasas are able to convey messages understandable to
the local community (Ismail, 2008).
In this sense, the madrasas provide a specific dual
message: It may portray the current values and identity of
Islam and Muslims’ status in society, and it may become a
symbol of the Islamic faith and religion (Moustafa, 1988).
Nevertheless, for the purposes of this study, the madrasa
will be studied from the aspects of external and internal
representation.
Hence, as an agent of communal development, a
madrasa should be designed according to communal values
so that it can transmit the ideal message for the propagation
of Islamic education to the masses. As stated by Manan and
Rasdi (2012), communal values are one of the spines of
Islam and should be reflected in the making of Islamic
architecture including the madrasa as a place of learning.
Rasdi (2007) stressed that the true message of Islam which
highlights clear communal values such as responsibility,
courtesy and respect can be portrayed when a madrasa is
constructed for its functionality.
Bianca (2000) stated that architecture, first and
foremost, should remain associated with functionality. It
should not deviate from its authentic character and stray
into the world of excessive invention and abstraction. In
other words, the representation of communal values can
also be symbolized through the madrasa element – scale,
material use, and expression of horizontal structure, as well
as the setting of the madrasa and spatial arrangement.
The following section will discuss a case study of a
prominent traditional madrasa in Malaysia known as
Madrasah Al-Rahmaniah in Lubuk Tapah, Kelantan. The
madrasa clearly portrays the symbolization of communal
values in the design. Examples which can be seen are the
idea of respect, responsibility and courtesy that are well
reflected in the madrasa’s built form and space. These three
principle ideas will be used as indicators to represent
communal values that are represented in the madrasa’s
architectural elements encompassing scale, material use,
and expression of horizontal structure, as well as the setting
of the madrasa and spatial arrangement.
doi: 10.1166/asl.2018.11645
RESEARCH ARTICLE
4. Methodology
This study used a single case study as the research
strategy. This is because a single case study will provide
much in depth empirical enquiry that investigates a
contemporary phenomenon within its real-life context,
especially when the boundaries between the phenomenon
and context are not clearly evident or considered likely to
provide a good explanation (Hawkes, 2003).
To collect data on the madrasa, this study adopted a
direct observation method since it enables the generation
of new ideas and gives the researcher the opportunity to
study the total situation in its own setting for greater
validity. Building indicators such as scale, material use,
and expression of horizontal structure, as well as the setting
of the madrasa and spatial arrangement will be observed in
detail (refer to Table 1). These indicators are important
because they help to reveal the communal values that are
embedded in the building’s elements. Each of these
building indicators will then be analyzed using the
underpinning theories as proposed by prominent
architectural scholars for rigour findings.
Method Building Theory to analyse
indicator
Observation Form
Location -Pedestrian shed
and setting
Scale and -Antropometry (saiz of
size human)
-Gestalt Theory
(perception)
Space
Hierarchy -Space Syntax
Function -Hillier and Hanson
and usage (2006)
Table 1: The theory use to analyse
To frame the study, interpretivism was chosen as the
research paradigm since the approach of the study was to
interpret the social cultural meaning involving communal
values that are represented in the architectural elements of
the madrasa. Interpretivism was also used since it
encourages direct human involvement from the
researcher’s first point of view to interpret the meaning of
the built form (Gottdiener, 1995).
Moreover, to enhance the viability of the research,
semiotics was used as the research methodology since it
involves the study of meanings and signs (Ismail, 2008).
Semiotics is considered as an important contribution as it
introduces new ways of looking at the madrasa as a system
of ‘sign’ focusing on denotation at the expense of
connotation (content and expression) to understand the
meaning of the built environment that is shaped by social
interests and ideologies, and how built form is adapted as
society changes.
In this case, the architectural ideology aspects relate
highly to the architectural object itself and to the
morphological elements that make the built form. This
study builds upon the theories and concepts outlined by
Saussure on sign relations, Barthes on levels of
 RESEARCH ARTICLE

signification and Gottdiener on reading the material culture reflects the surrounding and
as reliable ways for analyzing and understanding the respects the locals to avoid the
building to reveal the communal values that are embedded boundary of different ethnicities
in the madrasa’s built form (Ismail, 2016). and races for gaining aceptance
from the Muslims and non-
5. Case Study: Madrasah Al Rahmaniah, Lubuk Tapah, b) Muslims towards Islam as a place
Kelantan. of seeking knowledge and
Madrasah Al-Rahmaniah is one of the oldest learning.
traditional madrasa located in Kelantan. It was built on six
c) The use of facade made of
acres of land owned by Tuan Guru Haji Abdul Rahman bin
Che Wan after the completion of his religious study in regional materials (clay bricks
Mecca in year 1931. The madrasa is strategically located and wood) that respond and adapt
between the vicinity of the suburban and urban areas about to the local climate context. The
4km from the town of Pasir Mas and 16km from Kota universality of the element also
Bharu Town Centre. provides a sense of spirit of time
During the early stage of its establishment, the madrasa and make up the identity of the
had minimal facilities with a small number of students. place.
During that time, the madrasa only comprised of a mosque d) The adaptation of minimal
and the tuan guru’s house which was surrounded by decorative elements to indicate
students’ accommodations in the form of timber huts built the adoption of common Islamic
individually by the students. As time passed by, the geometry so that people will
madrasa began to develop further to accommodate larger instantly recognize the mosque
numbers of students. Madrasa Al-Rahmaniah was selected and respect its functionality.
for its function and significant architectural design that The idea of Portrayed through-
portrays the spirit of community which, in a way, acts as a Responsibil a) The planning layout with many
“sign” to represent communal values. ity open public spaces that can be
utilized all year round. The easy
access spaces located at the same
level encourage social interaction
between the community and
Figure 1: Sectional view of Madrasah Al-Rahmaniah students. No spaces are confined
to specific users and all spaces can
be utilized by everyone. This
creates a comfortable atmosphere
for the users to feel at home in the
Figure 2: Exterior view of Madrasah Al-Rahmaniah course of obtaining knowledge as
well as learning.
6. Finding The role of Portrayed through-
The use of semiotics as the research methodology Courtesy a) The use of humanistic scale and
clearly indicates that Madrasah Al-Rahmaniah’s proportion which does not go
architectural elements have reflected communal values and beyond the existing context and
that the traditionalist group has utilized the madrasa as a landscape. Has many horizontal
communal centre to propagate Islamic education and elements to break the verticality
teaching. of the façade internally and
The four architectural elements, which are setting and
externally. The height of the
access, scale, facade and structure, hierarchy, spatial
organisation, and function of space are used as indicator to surrounding space is of a single
analyse the madrasah .To spread the idea of communal volume to create harmony and
values and Islamic education in terms of disseminating balance of forms that responds to
knowledge to the masses, the madrasa is designed based on the environment.
the three principles of communal indicators (respect, Table 2: Architectural Design of Al Rahmaniah madrasa
responsibility and courtesy), as described in the following as symbol of communal values
Table 2.
7. Discussion
Communal Characteristic Referring to the above findings, it evidently shows that
Values the value of community are embedded and reflected in the
Principle of Portrayed through – madrasah architectural design. This matter occurs due to
the ownership of the madrasah itself in which it is managed
Respect a) The use of geometrical forms in
by traditionalist reformist group under PAS (Parti Islam
a moderate building scale - SeMalaysia) who practiced the thinking of Islamic

traditionalist reformist. Although PAS is viewed by many
scholar as an active political Islamic party in Malaysia,
their involvement in spreading the Islamic education and
communal values to propagate the true teaching of Islam is
widely known namely among the locals (Farish 1998).
In directly, the philosophical ideologies of PAS also
much influenced their thinking towards the formation of
the built environment. This is because PAS ideologies are
much focused on the role of (ri’ayah), (ishlah), (taqwim),
(irsyad) and (ta`dib) that promotes active communal living
which emphasis on tahaluf (to achieve a common
understanding or unity among muslims and non muslims
as well as between muslims and muslims) (Che Nooraini
2008).
In other words, PAS had seen to practice the principles
of comunal living through the values of openness, respect,
equality, unity and cooperation and these are clearly
symbolizes in their architectural built form like their
privately built madrasas. As a result, the madrasa becomes
an Islamic education and comunal centre that unites
Muslims and Muslims as well as facilitating the spread of
Islam to others.
8. Conclusion
In conclusion, Madrasa Al-Rahmaniah is a successful
model of a traditional madrasa that not only acts as a
communal development centre, but is also a place that
promotes Islamic teaching and learning through its design
approach that is embedded with Islamic values. The design
of the madrasa conveys the true meaning of Islamic
education through its spatial arrangement, functional usage,
location and setting, facade and structure, scale and size.
The madrasa also symbolizes communal values based on
three principles that emphasize the concepts of respect,
courtesy and communal responsibility. The intent was to
promote the true teachings of Islam. In general, the
principles of design applied in this madrasa can be used as
a guideline for designing any madrasa in the future.
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