International Journal of Civil Engineering and Technology (IJCIET)

Volume 9, Issue 13, December 2018, pp. 186-193, Article ID: IJCIET_09_13_020
Available online at http://www.iaeme.com/ijciet/issues.asp?JType=IJCIET&VType=9&IType=13
ISSN Print: 0976-6308 and ISSN Online: 0976-6316

© IAEME Publication Scopus Indexed

THE ROLE OF COMPARATIVE RELIGION

COURSE IN UNISZA IN FORMING
INTERRELIGION DIALOGUE AMONG
STUDENTS
Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd Khairul
Firdaus Wan Khairuldin

Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA),

Malaysia

ABSTRACT
In a multiracial community, interreligion dialogue is an important element to
inculcate unity, tolerance and mutual respect between each other. It must be instilled
among the community since early teenagers, especially at the university level for the
fact that they will inherit the leadership of country in the future. This paperwork aims
to perform a general survey on comparative religion course offered in UniSZA and its
extent in facilitating the forming of dialogue among students particularly between
Muslims and non-Muslims. This is because in the comparative religion course, the
students are exposed to information regarding the belief, practice and sensitivity in
other religions. This study utilised document analysis method to the pro forma of
comparative religion course offered in PUPL and FKI focusing on two aspects which
are course learning output (CLO) and course evaluation. This paper found that element
of inter-religion dialogue between Muslim and non-Muslim students which is to be
achieved in CLO3 in PUPL is not clear from the aspect of course evaluation.
Meanwhile, in FKI, this element is not mentioned in CLO3, but it is executed through
visits to places of worship and academic exercises. Therefore, a formation of inter-
religion dialogue among UniSZa students can be realised through improvement of the
course pro forma especially from the aspect of course evaluation that CLO3 will be
achieved as expected.
Keywords: comparative religion, religious dialogue, tolerance, multiracial
community
Cite this Article: Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed
Omar and Wan Mohd Khairul Firdaus Wan Khairuldin, the Role of Comparative
Religion Course in Unisza in Forming Interreligion Dialogue Among Students,
International Journal of Civil Engineering and Technology, 9(13), 2018, pp. 186–193

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 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd
Khairul Firdaus Wan Khairuldin

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1. INTRODUCTION
Human basically needs to interact with the surroundings owing that it is a nature that has been
instilled in them. The interaction might occur in various forms either in dialogue, conversation,
idea sharing or even provision of assistance. The existence of geographical, political, racial and
religious aspects in human life has brough them to a diversity of dialogue that can establish
unity among members of community and peace in a country (Rusimah et al. 2004 & Khairul
Azhar et al. 2018).
In a multiracial community, the elements of difference should be accepted and approved as
it develops tolerance in the community. Nevertheless, in spite of the existing difference in each
religion, there are many similarities which can be shared together by all members of community
particularly in the matter of moral and ethics such as integrity, punctuality, honesty, universal
brotherhood and others (Shamsul Amri 2012).
Malaysia as a country with multiracial and multireligious citizens has regarded the issue of
unity and interracial relationship as the main agenda of the country to ensure the assurance of
political stability (Rusimah et al. 2004). The measure by govenrment to inculcate the element
of loyalty to the nation in in each self of Malaysian people is seen as an essential base to sustain
the harmony and unity among the people of this country. The rights and special position of
Malay community in the national constitution indirectly acknowledge the position of Islam as
the national religion. However, the rights and interests of followers of other religions are not
ignored as they are also legitimate citizens (Khairul Azhar 2016).
In this matter, every members of the community should observe the sensitivity of other
religions as any word or act seen as offensive towards other religions can raise discomfort
among the community. Besides that, misunderstanding of the community on the position and
need between Malay and non-Malay, sceptical and prejudiced thought and also ignorance of
other religions and cultures will also to a chaos in a country. Hence, according to Muhammad
Nazmi & Jaffary (2016), the building of a tolerant and united country is not an easy task to be
achieved as there are many obstacles and challenges that need to be undergone at the early
stage.
Along the history on the building of Malaysian community, there were many religious
issues testing the level of patience and tolerance among the followers of different religions.
Among them was the issue of Natrah in year 1950 (Fatini 2010), issue on the usage of the word ‘Allah’
on 31 Disember 2007 (Mohd Aizam 2008), three churces thrown with petrol bomb (Utusan Malaysia,
9/1/2010), confiscation of 5,100 Christian books in Malay version titled Al-Kitab Berita Baik printed in
Indonesia (Utusan Malaysia 15/5/2010), JAIS’s ambush to Church of Methodist in Damansara Utama
(Utusan Malaysia, 4/8/2011) and others which need a continuous effort to ensure that the building of a
united Malaysian race country could be realised in the community. This action should be moved
proactively through collaboration of all authorities and community of various races to maintain and
strengthen the unity of Malaysian race (Khadijah & Mohd Herzali, 2008).
Thus, unity in a multiracial community should be developed and enriched that it will not
be like a timebomb that can abolish the long-built spirit of unity in the community (Suresh
Kumar, 2017). The main challenge which is always taken for granted is the generation gap
among youngsters nowadays. They are not quite contemplative of the fighting spirit of their
ancestors in building the country in the past. Therefore, it is not something weird if the agreed
matters in the past is doubted by the young generation nowadays (Khadijah, 2008). Because of
that, efforts to strengthen unity between religions and races among the youngsters today should
begin from the root especially the university students which will inherit the throne of

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 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among
Students

government in the future (Suresh Kumar, 2017). In this matter, national integration between
races and religions among them should be bolstered as the religious and racial issues which
have occured before will not recur (Rusimah et al. 2004).
For that, national education system plays a dire role to strengthen dialogue between ethnics
and religions among university students. In this matter, the environment of educational
institution such as school and university should become the best platform for them to
acclimatise with other students from various ethnicsand religions. As for that, they should not
only build thier self-potential to understand the diversity of ethnics and religions, but also learn
the way to play their role in the environment that supports the diversity of ethnics and religion
(Suresh Kumar, 2017). Thus, educational aspect particularly in public universities (PU) should
be uplifted and standardised by offering courses that can gain the attention of students to have
dialogue among them regardless of difference in religion and culture. Among the courses
expected able to execute the agenda is through the participation of an individual in the teaching
and learning process of comparative religion knowledge (Wan Mohd Fazrul Azdi et al. 2015).

2. Comparative Religion Course and Interreligion Dialogue

In the context of Muslim community, comparative religion knowledge is one of the media to
have dialogue with non-Muslim community especially in the form of Islamic preaching to
them. In this matter, Muslim community must understand properly the basic information on
the background of a religon, Holy Scriptures, festivities and sects of the religion. These bases
ar the one that can ease the preachers to convey the understanding to non-Muslim community
about Islam. Meanwhile, for non-Muslim community, the knowledge would expose them of
the sensitive issues in the religions practised in Malaysia, especially Islam which is the national
religion. Thus, learning of comparative religion course at least can resolve the negative
perception of non-Muslim community recently towards Islam.
If it is observed at the level of public university in Malaysia, there are already comparative
religion courses offered to the students. Public universities such as Universiti Kebangsaan
Malaysia (UKM), Universiti Malaya (UM), Universiti Sultan Zainal Abidin (UniSZA),
Universiti Islam Antarabangsa Malaysia (UIAM) and Universiti Sains Islam Malaysia (USIM)
have pioneered the way towards the effort. Nevertheless, the teaching and learning of the
courses sometimes being more theoretical and merely examination-oriented. With that, element
of dialogue is less practiced by the students. Therefore, the course needs a practical or field
approach to practise the theory learned in the lecture halls. Regarding the matter, Khadijah
(2008) suggested that the widening of comparative religion course to the school level and to
other public universities is accurate as the prejudice and misunderstanding of community
towars the followers of other religion can be prevented and controlled at the early stage. The
Ministry of Education should also widen and standardise the course and discipline of other
religions in Malaysia to all public universities and other educational institution.

3. Comparative Religion Course in UniSZA

Generally, Comparative Religion course is offered by two faculties in UniSZA which are
Faculty of Public and Extended Studyies (PUPL) and Faculty of Islamic Contemporary Studies
(FKI). In PUPL, the course is offered to non-Muslim students as a compulsory course
university at Diploma and Degree level (MPU33402), while FKI offers it to Muslim students
within five programs which are Bachelor of Usuluddin with Honours (USI 31303), Bachelor
of Usuluddin with Councelling with Honours (USI 31303), Diploma of Islamic Studies
(Usuluddin) (USD 21303), Bachelor of Islamic Studies (Dakwah) (DWI 31503) and Diploma
of Islamic Studies (Dakwah) (DWD 20603).

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 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd
Khairul Firdaus Wan Khairuldin

4. DISCUSSION
This paperwork will discuss in general the Pro Forma of Comparative Religion courses offered
in PUPL and FKI according to the following figures:

Table 1: Pro forma of Comparative Religion Course in PUPL

PROGRAM BLOOM
CLO EVALUATION %
OF PUPL TAXONOMY
To determine in depth the Abrahamic
religion and teh beliefs followed by C1 Final Examination 40
human.
Diploma
To differentiate between religions and
(MPU23042) C2 Quiz 40
philosophy held in human life.
To apply the values of religion and mutual
respect smong multiracial community in C3 Project 20
Malaysia.
To determine the religions and beliefs
A1 Test 40
followed by human
ISM To differentiate between religions and
A2 Final Examination 40
(MPU33042) philosophy held in human life.
To explain the values of religion among
A4 Project 20
multiracial community in Malaysia

Table 2: Pro forma of Comparative Religion Course in FKI

BLOOM
PROGRAM
CLO TAXONOM EVALUATION %
OF FKI
Y
To discuss the concept of Abrahamic
religions and wadh’i and their Quiz
Diploma C2 40
importance from the aspect of
(USD21303) comparative religion knowledge.
& To compare the main aspects of the
A3 Final Examination 40
religions in the world with Islam.
(DWI20603)
To explain opinion of Islam to the
corruption and fraud of the religions C4 Task & Presentation 20
other than Islam.
To discuss the concept of Abrahamic
religions and wadh’i and their
C3 Test 20
importance from the aspect of
ISM comparative religion knowledge.
(USI31303) To compare the main aspects of the
C5 Final Examination 50
& religions in the world with Islam.
To explain opinion of Islam to the
(DWI31503) corruption and fraud of the religions C6 Task & Presentation 30
other than Islam.
According to the two figures above, discussion in this paperwork is divided into several
parts:

4.1. Course Learning Output (CLO)

Based on Malaysia Qualification Framework (2013), learning output is a statement of
explanation on what the students should know, understand and able to do after a duration of
studies is finished. Therefore, the planned learning output for Comparative Religion course
offered by UniSZA also should achieve the expected target. To achieve that, it depends on the
evaluation applied to learning of course.

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 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among
Students

Looking at the first course learning output (CLO1) in both pro forma of PUPL and FKI,
the stressed point is more towards introducing the bases in diversity of religions including the
concept of Abrahamic religions and wadh’i and also other beliefs such as customs, mystiques,
taboos and superstitions. The emphasis can be observed in both level of diploma and degree.
While in CLO2, this course learning output in PUPL and FKI emphasises the comparative
aspect. But, the difference is that in PUPL at diploma level, the course compares the
philosophies existing in the beliefs of ancient community of Persian, China and Malay to
religion of Jew, Christian and Islam. Meanwhile, at degree level of PUPL, the comparison
made involves the religions in the world such as Jew, Christian, Hinduism, Buddhism and
Confucionism from the aspect of history, founder, divinity, festivities and worships. While in
FKI at diploma and degree level, elements of comparison are focused on the aspects of belief,
founder, holy scriptures, festivities and worships in the religions of the world such as Jew,
Christian, Hinduism, Buddhism, Sikhism, Taoism, Confucionism and Zarathustra. From the
syllabus aspect, it is seen that there are major similarities between PUPL and FKI.
In the third learning output (CLO3), comparative religion course offered to non-Muslim
students in PUPL is to produce students with values of tolerance, cooperation and ability to
have dialogue with multiracial community with different religions in Malaysia. This differs
with the CLO3 of this course in FKI that intends to produce students that can explain Islamic
opinion on other religions. Although there are diffrences in CLO3 between PUPL and FKI, the
learning output expected to be achieved isthe existence of interreligion dialogue among
students with different races and religions.
According to those three learning outputs, it is clear that CLO1 (C1, A1, C2, C3), CLO2
(C2, A2, A3, C5) and CLO3 (C3, A4, C4, C6) in both faculties are more towards cognitive and
affective domains on the bases of religions taught. However, learning output in CLO3 (C3, A4,
C4, C6) needs a student to have dialogue with other student differing in religion. Nonetheless, the achievement
of the domain depends on the form of evaluation applied in the learning. Hence, the choice of
evaluation aspect should be paid attention to ensure the achievement of the expected learning
output.

4.2. Course Evaluation

According to Malaysia Qualification Framework (2013), evaluation is a process of obtaining
evidences that the students succeeded in finishing a course or graduated from a program offered
by Higher Education Provider (PPT) have mastered the level of achievement or skill
determined in LO. Evaluation of student is a very important aspect in the ensurement of quality
as it may encourage learning if planned, executed and reported properly. It is important to
measure the achievement of learning output. The evaluation of student is also essential as it is
a basis of qualification awarding. Thus, method of student evaluation should be clear,
consistent, effective, trusted and compatible with the current practice. The applied evaluation
method must be able to visualise clearly the evidence of learning output achievement. This
means that, the weakness and mistake in determining the suitable evaluation method to learning
output of the course will affect the course learning output itself.
In the context of evaluation for comparative religion course practised in PUPL and FKI,
generally it is divided into three forms of evaluation which are quiz (test), final examination
and project (task and presentation). For CLO in which its Bloom taxonomy is cognitive and
affective, evaluation method is through quiz (test) andfinal examnation. This form of
evaluation can be observed in CLO1 and CLO2 representing 70% until 80% of marks.
Meanwhile, the other 20% until 30% is evaluated in CLO3 high percentage for evaluation in
the form of test and exmination will encourage the student to repeat the information or

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 Aman Daima Md. Zain, Mohd Safri Ali, Syed Hadzrullathfi Syed Omar and Wan Mohd
Khairul Firdaus Wan Khairuldin

regurgitate the fact. This wll lead to a student that only studies to reproduce the information,
compared to the application of religious dialogue values in their life. Even though the
percentage is low (20%-30%) in the evaluation in project, task or presentation form, but it is
worthy if the learning output in CLO3 is achieved.

4.2.1. Element of Interreligion Dialogue in CLO

Among the three CLO in the course, CLO3 which is 20% until 30% from the total marks of
course evaluation, is considered as having the element of interreligion dialogue to be achieved
by the students. This is because through the third learning output (CLO3), students are expected
to apply the values of religion, mutual respect in multiracial community in Malaysia and also
explain Islamic opinion on other religions. However, applying the values of religion and giving
opinion on other religions are not easy to be performed except through interreligion dialogue
process. But the question is that, does the evaluation in the form of project, task and
presentation create an interaction between Muslim and non-Muslim students?
In the context of PUPL and FKI, there are two different situation happening. First, the
atmosphere in the lecture hall is not the main factor facilitating the non-Muslim students to
have dialogue with Muslim students. It is due to the fact that PUPL and FKI offer the course
to different students which are non-Muslim and Muslim students. With that, there would be no
mingling between non-Muslim and Muslim students in the same course which enables
apossibility of dialogue between them. Second, from the aspect of course evaluation in PUPL
in the project form, it is performed together among non-Muslim students in which the total is
less than 20 students at a time. The form of evaluation does not encourage the students to have
dialogue with Muslim students especially in the comparative religion aspect, without denying
that the existence of dialogue between them in other university courses.
The same situation also happens in FKI as the evaluation to CLO3 in the form of task and
presentation do not provide a space for Muslim students to have dialogue with non-Muslim
students. Despite, the hollowness of dialogue element in the comparative religion course in
FKI has been covered by two other activities. First is the students’ visit to places of worship
for other religions in Malaysia. This program is organised in each semester when the course is
offered and it is stated in the course pro forma as one of the course syllabus. Through the
program, the students are given chance to have dialogue with the representative of other
religions on the religions learnt in lecture room. In other words, the program is considered as a
field activity to gain information directly from followers of other religion. The result from this
dialogue is that, indirectly it helps them to explain opinion of Islam towards the religions
according to the learnt theory from the visit program.
The second activity is the writing of academic exercise which provides space to the students
to choose titles related to comparative religion. By choosing the title in the field, the students
are able to get data through interview method and distribute the survey among non-Muslim
students to know their opinion and understanding of a certain religious issue. Indirectly, it can
form dialogue between Muslim and non-Muslim students on the religious issue. Until now,
there have been already four academic exercises which succeed in getting good cooperation
from non-Muslim students that provide their view on the studied issue by FKI students. With
this, it visualises two different situations between PUPL and FKI in applying the religious
dialogue between Muslim and non-Muslim students.

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 The Role of Comparative Religion Course in Unisza in Forming Interreligion Dialogue Among
Students

5. CONCLUSION
As of all, comparative religion course in UnisZA has still not achieved a proud level of forming
dialogue between religions among Muslim and non-Muslim students. The course pro forma
needs several improvisations especially in the aspect of course evaluation to form religious
dialogue between non-Muslim and Muslim students. Particularly in the comparative religion
field. Besides that, the course pro forma also needs a refinement and revision that the Bloom
taxonomy choosen does represent the planned CLOs and it can be evaluated by suitable
evaluation. Looking at the fact that the course is a medium of forming religious dialogue
between Muslim and non-Muslim community especially among students, it should be
strengthen in all levels of education.

ACKNOWLEDGEMENT
This article is part of a research fund DPU (UniSZA/2018/DPU/23) sponsored by the Center
for Research and Innovation (RMIC), Sultan Zainal Abidin University (UniSZA), Gong Badak
Campus 21300 Kuala Nerus, Terengganu, Malaysia.

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