The Evolution of Ulul Albab Education in Malaysia: Development Framework and Implementation of tThe Andalusia 2.0 Conception Triangle Model

The Evolution of Ulul Albab Education in Malaysia: Development Framework and Implementation of tThe Andalusia 2.0 Conception Triangle Model

Wan Zikri Qamaruddin¹, Zulkarnin Zakaria², Noorsafuan Che Noh^1*

¹Yayasan Ulul Albab, Presint 11, 62300 Putrajaya, Wilayah Persekutuan Putrajaya, MALAYSIA

²Kolej PERMATA Insan, 71800 Nilai, Negeri Sembilan, MALAYSIA

¹Research Institute for Islamic Products and Malay Civilization (INSPIRE), University Sultan Zainal Abidin (UniSZA), Gong Badak Campus, 21300 Kuala Nerus, Terengganu, MALAYSIA

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.90300319

Received: 07 March 2025; Accepted: 11 March 2025; Published: 17 April 2025

ABSTRACT

This concept paper explores the evolution and trajectory of the Ulul Albab Education Program and curriculum in Malaysia over the past 25 years, highlighting the development of IMTIAZ schools, MRSM Ulul Albab, as well as Sekolah Menengah Kebangsaan Agama (SMKA) and Sekolah Berasrama Penuh Integrasi (SBPI) — Tahfiz Model Ulul Albab (TMUA), administered by both federal and state government agencies as well as private entities. Initially, this Ulul Albab Education Program was designed to integrate religious education—particularly Quran memorization (Hafazan)—and academic studies in the Pure Sciences stream only. Nonetheless, it has successfully met its fundamental objectives, leading to significant educational achievements. A new conceptual framework, the Andalusia 2.0 Conception Pyramid Model, is introduced to encompass this developmental process, with particular emphasis on cultivating future Islamic scholars, starting in early childhood and extending into higher education. The model targets three principal layers of learners: the Thalatha Tis’a group (ages 3–9), which commences Quranic programs (listening, reading, and memorization) and language skills at as early as three years old; the second layer comprising Ulul Albab students at the secondary school level; and the final layer, referred to as the Andalusian Scholars, at the tertiary level. This expanded framework is inspired by the illustrious civilization of Andalusia (711–1492 CE), celebrated for its notable advancements in knowledge, science, technology, culture, economy, and administration. Indeed, individuals of this era were lauded as polymaths and polyglots. By implementing each layer thoroughly and strategically, this paper posits the potential for a comprehensive guide and roadmap to materialize the Andalusia 2.0 Conception Model, thereby benefiting the Muslim ummah and the global community.

Keywords: Ulul Albab Education Program, Tahfiz Model Ulul Albab (TMUA)

INTRODUCTION

Problem Statement

Over the past few decades in Malaysia’s educational development, the success of secondary schools adopting the Ulul Albab educational approach—essentially integrating Tahfiz (Quranic memorization) within a science-based system—has been frequently reported. For instance, in the 2023 Sijil Pelajaran Malaysia (SPM) results announced several months ago, Maahad Tahfiz Negeri Pahang emerged as the national champion. As the pioneering institution of the Tahfiz Sains concept initiated by Sekolah Imtiaz Besut, one can observe the expansion of this approach to various educational institutions such as MRSM, SMKA, SBPI, SMAP, and other schools including Maahad Tahfiz Sains administered by state governments and private bodies. Each year, approximately 4,000 graduates of these Tahfiz Sains institutions attain commendable SPM results. In fact, Sekolah Imtiaz Besut itself has previously been recognized as the best school nationwide. Nevertheless, it prompts the question: what is the intended long-term direction for these students?

The Ulul Albab Education concept has surfaced as a vital paradigm within the context of Islamic education in Malaysia. It is a form of excellence program aimed at identifying high-potential individuals from an early stage, nurturing them to become leaders of the ummah. Specifically designed for students exhibiting notable intellectual abilities, the Ulul Albab program or curriculum integrates religious and academic elements in a balanced, holistic manner to produce well-rounded individuals proficient in both domains. Despite its success, there remains a lack of a holistic and critical framework to comprehensively address the needs of these prospective Islamic scholars. In response to this gap, the present study aims to identify shortcomings and areas for enhancement within the current educational model and propose the Andalusia 2.0 Conception Triangle Model as a novel approach with the potential to empower a new generation of Islamic scholars. These individuals, in turn, would make significant contributions to the development of the ummah and the global community.

Selection of the Andalusian Civilization as a Model Concept

Islam, which has been firmly established since the time of the Prophet Muhammad (peace be upon him), has long demonstrated its distinct greatness and superiority. During the era of the Companions’ rule (the Khulafa’ ar-Rashideen), Islam successfully conquered two-thirds of the known world. The Golden Age of Andalusia (711–1142 CE) was by no means an isolated chapter in Islamic history, nor does it diminish the importance of other great Islamic civilizations such as the Abbasid, Umayyad, as well as those of Baghdad, Egypt, and the Ottoman Empire. Nevertheless, Andalusia is often regarded as one of the finest Islamic civilizations and can be viewed as a symbolic representation of Islamic civilization, outshining certain other Islamic eras due to several key factors. First, Andalusia served as a center of excellence in knowledge and education. Institutions like the University of Cordoba—among the earliest universities in the world—were renowned for their libraries, housing hundreds of thousands of manuscripts. Additionally, Andalusia gave rise to numerous prominent Islamic scholars, including Ibn Rushd (Averroes) in the fields of philosophy and medicine, Al-Zahrawi in surgery, and Ibn Arabi in Sufism and theology.

During that period, Andalusian society practiced a high degree of cultural pluralism and tolerance. Muslims, Christians, and Jews lived in harmony, often collaborating in science, medicine, and the arts. These interactions fostered a rich exchange of culture and knowledge, exemplified by the translation of classical Greek works into Arabic and subsequently into Latin. Architecture and the arts also flourished in Andalusia, as evidenced by the magnificent Alhambra Palace in Granada, the Great Mosque of Cordoba, and the Giralda Tower in Seville. Such architectural designs blended Islamic elements with local influences, while music, poetry, and the fine arts likewise reached remarkable levels of excellence.

Andalusia also witnessed significant advancements in science and technology. In mathematics and astronomy, scholars such as Ibn al-Zarqali (Arzachel) contributed to the development of astronomical instruments like the astrolabe, as well as reforms in algebra. Medicine, too, saw remarkable progress, with the works of Al-Zahrawi serving as authoritative references in Europe for centuries. Moreover, Andalusia played a pivotal role as a gateway of knowledge to Europe, facilitating the transfer of Islamic learning to Europe and thereby contributing to the rise of the Renaissance.

In terms of leadership and governance, Andalusia was led by visionary rulers like ‘Abd al-Rahman III, who managed to unify various territories under his reign, strengthening the economy and military. Andalusia adopted an orderly administrative system, supported by an efficient bureaucracy and advanced infrastructure such as irrigation systems, roads, and public buildings. Its economy thrived, with cities like Cordoba, Seville, and Granada emerging as prosperous international trade centres. The civilization was also at the forefront of agricultural innovation, marked by sophisticated irrigation systems and the introduction of diverse crops, including cotton, sugar, and citrus fruits.

Furthermore, Andalusia became a hub of Islamic philosophy, where pivotal works in this field were studied and expanded upon. Ibn Rushd, for example, contributed substantially to both Islamic philosophy and Western thought. Andalusia also served as a place where new ideas were generated and refined, including critical debates on the relationship between religion and science, as well as the role of reason in interpreting religious teachings. These factors establish Andalusia as one of the most illustrious and influential Islamic civilizations in history, impacting not only the Islamic world but also the Western sphere.

Research Objectives

In today’s rapidly globalizing world, education plays an immensely crucial role in shaping a generation that is not only knowledgeable but also firmly grounded in moral values. Islamic education underscores the importance of balancing secular and spiritual knowledge, reflecting the harmony between worldly life and the hereafter. In Malaysia, an educational model rooted in the Ulul Albab concept has emerged as a comprehensive approach to fulfilling these aims. This model, emphasizing the integration of revealed (naqli) and rational (‘aqli) sciences, seeks to produce the ideal individual (insan kamil)—one who is well-rounded in physical, emotional, spiritual, and intellectual domains, consistent with the National Philosophy of Education.

Ulul Albab education in Malaysia was introduced in the late 20th century as an effort to merge religious and academic instruction, specifically the 30-juz’ Quran memorization (Tahfiz) combined with the Pure Sciences stream. This model, first implemented at Sekolah Imtiaz Besut in 1999, has expanded and gained acceptance as an effective educational approach for fostering a generation that not only master’s worldly knowledge but also deepens their religious understanding. Nevertheless, although the success of the program has been acknowledged at the national level, there remains a need to evaluate and refine this educational framework so that it is better aligned with contemporary challenges.

The Andalusia 2.0 Conception Triangle Model (Model Segi Tiga Gagasan Andalusia 2.0) has been introduced as a response to this need. Drawing on the inspiration from the Andalusian civilization—renowned for its excellence in diverse fields such as science, technology, philosophy, culture, the arts, and administrative governance—this model reflects the spirit of the polymaths who integrated religious and worldly knowledge, leaving an extraordinary legacy to human civilization. It aims to rekindle that spirit of scholarship within modern Islamic education.

This Andalusia 2.0 Conception Triangle Model offers a more comprehensive and systematic approach to educating the next generation. It not only focuses on intellectual and spiritual development but also emphasizes character building and high-level human (insani) skills. By building on the concept of integrated knowledge advanced by scholars such as Al-Ghazali and Syed Muhammad Naquib al-Attas, the model aspires to form balanced, holistic individuals capable of confronting global challenges with wisdom and moral integrity.

Based on this background, the present study aims to conduct a deeper examination of the evolution of Ulul Albab Education in Malaysia and to assess the potential of the Andalusia 2.0 Conception Triangle Model as an educational approach that can empower the future generation of Islamic scholars. This inquiry also examines how this new framework may address existing weaknesses in the current model and provide greater contributions to overall development.

Research Objectives

1. To examine the evolution and development of the Ulul Albab Education program in Malaysia since its inception, with a focus on its introduction, implementation phases, and impact over the past 25 years.
2. To evaluate the effectiveness of the Ulul Albab Education approach in producing a generation of students balanced in both academic achievement and religious knowledge, and to investigate the long-term implications for societal development.
3. To introduce the Andalusia 2.0 Conception Triangle Model and assess its potential as an innovative educational model that addresses gaps in the current educational system, as well as its relevance within the global Islamic educational context.

Significance of the Study

This study highlights the considerable contributions that the Ulul Albab Education model and the Andalusia 2.0 Concept can offer in developing a high-quality human capital. By connecting this educational model with the former glory of the Andalusian civilization, this study aims to revive the legacy of Islamic scholarship, which can significantly benefit modern educational systems. Additionally, this study seeks to provide a framework for the development and implementation of the Andalusia 2.0 Conception Triangle Model as an approach applicable to contemporary Islamic education.

Background

Program Origins and Introduction

Early Inspirations: Ulul Albab Education has its roots in the Islamic scholarly tradition, grounded in the principle of integrating revealed (naqli) and rational (aqli) knowledge. The term “Ulul Albab,” mentioned 16 times in the Quran, refers to those who are wise and deeply reflective, thereby forming the foundation of this educational model. This concept aligns with the approach advocated by scholars such as Al-Ghazali, who emphasized the unity of religious and worldly knowledge within a holistic educational framework. In Malaysia, the Ulul Albab Education model has evolved into a key platform for nurturing individuals who excel in both areas, reflecting the Quranic, Encyclopedic, and Ijtihadi (QEI) pillars, which stress mastery of the Quran, a profound understanding of various fields of knowledge, and the capacity for creative and innovative thinking. The establishment of Sekolah Imtiaz—an idea conceived by Tan Sri Idris Jusoh in 1999—marked the starting point for integrating pondok institutions with modern schooling in a single setting.

Academic Achievements

Many alumni of Imtiaz schools have achieved success in diverse career fields such as medicine, law, education, engineering, and computer software, primarily in the realms of science and technology—while retaining a strong commitment to religious principles. Nevertheless, questions persist regarding whether their educational trajectory concludes at this stage. The subsequent aim is to ensure the continued advancement of a Quran-centric education at higher levels.

The Ulul Albab Education program is expected to extend its ethos into higher education institutions and universities across the country. For instance, the International Islamic University Malaysia (IIUM), in its effort to “enculturing” the Islamic elements into the curriculum, introduced several integrated knowledge courses—such as Islamic Worldview and Ethics and Fiqh for Everyday Life—alongside student usrah (group study) sessions. At the postgraduate level, academic course focusing on the Islamic culture and values has also been introduced. However, these efforts can still be enhanced and strengthened to produce graduates who embody both polymathy (multi-disciplinary knowledge) and polyglot skills (multi-language proficiency). It is high time for Malaysian universities, both public and private, to take a more proactive stance in expanding the integration of revealed (naqli) and rational (aqli) sciences across all fields.

Expansion and Development

Early History and Idea Expansion: From the outset, the notion of establishing Ulul Albab Education aimed to restore the greatness of Islam across every aspect of life—not only in worship practices but also in lifestyle and worldview. This perspective recalls historical accounts from Islam’s golden age, when non-Arab populations emulated Arab culture due to the remarkable influence of Islamic leaders such as General Tariq ibn Ziyad and notable caliphs including ‘Abd al-Rahman al-Dakhil, Muhammad b. Abd al-Rahman, and Hakam al-Muntasir. At that time, Islam held a dominant position globally, to the extent that Christian communities—known as “Mozarabs”—adopted numerous Arab cultural practices, including language, social interactions, commercial activities, and general ways of life. Such influence led to the rise of illustrious centres of Islamic scholarship and technology, such as Cordoba, Toledo, and Granada in Spain.

During the flourishing Andalusian Civilization (711–1492 CE), Islam reached extraordinary heights of achievement in knowledge, technology, innovation, commerce, and governance.

Implementation in Other Schools: Inspired by the success of Imtiaz in Terengganu, the Ulul Albab Education Model was subsequently expanded to other institutions, such as the MARA Junior Science Colleges (MRSM), under the Ulul Albab program, and schools under the Ministry of Education Malaysia, known as Tahfiz Model Ulul Albab (TMUA). This approach integrates a science curriculum with Quran memorization, resulting in graduates who excel in science and technology while simultaneously producing thousands of huffaz each year. Several state governments have also established Maahad Tahfiz Sains with similar aspirations and objectives.

Structure and Curriculum of Ulul Albab Education

Curriculum Integration: Ulul Albab Education combines the national curriculum with in-depth religious education, specifically the memorization of all 30 juz’ (sections) of the Quran, alongside Pure Sciences subjects such as Biology, Physics, Chemistry, and Additional Mathematics. This approach emphasizes holistic development, giving equal attention to both intellectual and spiritual dimensions. It also aligns with the concept of Islamic education highlighted by Syed Muhammad Naquib al-Attas, who advocates for the comprehensive and balanced development of individuals.

Teaching Methodology: The teaching methodology in Ulul Albab Education prioritizes Quran memorization as the core element, requiring students to memorize all 30 juz’ of the Quran throughout their studies. In addition, active learning and the use of technology in teaching are incorporated to enhance students’ understanding and interest in academic subjects. This approach reflects a constructivist model of education, which underscores active, student-centered learning.

Successes and Impact of the Ulul Albab Program

Academic and Religious Achievements: The Ulul Albab Education Program has achieved remarkable success both academically and religiously. Graduates of Ulul Albab schools frequently demonstrate outstanding performance in national and international examinations, along with active involvement in co-curricular activities.

Social Impact: This program has succeeded in producing young leaders with high potential across various fields, underpinned by Islamic values. Numerous Ulul Albab alumni now contribute to multiple professional sectors, including education, science, and technology, and play a key role in advancing societal development.

Social and Educational Context

Ulul Albab Education has evolved within Malaysia’s socio-economic and political context, which supports the integration of religious and academic learning. The program is generally well-received by the community, particularly among families prioritizing religious education. Case studies of institutions such as SM Imtiaz and MRSM Ulul Albab demonstrate the success of this program, despite challenges such as the need to further empower teachers to manage an increasingly complex curriculum.

Development Framework and Implementation of the Andalusia 2.0 Conception Triangle Model

Goals and Objectives

Main Goal: The Andalusia 2.0 Conception Triangle Model is introduced to provide clearer guidelines for stakeholders—particularly those involved in policymaking, strategic planning, and long-term educational development. The name “Andalusia” has been selected as a symbolic reference to the Islamic Civilization that once achieved its Golden Age.

The “Andalusian Scholars” project is designed to ensure that Imtiaz or Ulul Albab graduates who continue their studies beyond SPM (the Malaysian Certificate of Education) in professional fields such as medicine, engineering, architecture, the arts, literature, and so forth, always pair their professional coursework with scriptural (revealed) knowledge and specialized subjects. Examples include The Islamic Worldview, Islam, Knowledge and Civilization, Islamic Economy, Islamic Science & Philosophy, and other fields that reflect the traits of a polymath (mastery of multiple disciplines).

In terms of language proficiency, an Ulul Albab individual should be fluent in not just two or three languages but potentially more, thereby qualifying them to be called a polyglot (multi-lingual mastery).

The “Andalusian Scholars” project represents a clear and holistic roadmap for the Ulul Albab educational program or curriculum after secondary school, with the objective of ensuring these students remain aligned with an integrated program that encompasses both worldly (dunyawi) and spiritual (ukhrawi) dimensions. Several local universities—including the International Islamic University Malaysia (IIUM), Universiti Sains Islam Malaysia (USIM), and Universiti Tenaga Nasional (UNITEN)—have begun to recruit Imtiaz and Ulul Albab graduates and offer them professional courses. Although these efforts are not yet widespread at all local universities, they constitute a commendable initiative and a crucial first step toward elevating this group to a higher level.

In elaborating the Andalusia 2.0 Concept, one must underscore the foundational importance of knowledge in modern technological progress. One example is the success of smartphones powered by artificial intelligence, which relies on algorithms originally rooted in algebra, a field pioneered by Abu ‘Abdullah Muhammad ibn Musa al-Khawarizmi—better known as Al-Khawarizmi. A renowned polymath born in Khwarezm (Khiva, Uzbekistan) in 780 CE, his contributions spanned mathematics, astronomy, astrology, and geography. The mathematical principles he introduced remain in use to this day, underscoring the importance of integrated knowledge in advancing numerous fields.

The Andalusia 2.0 Conception Triangle Model aims to cultivate holistic Islamic scholars who not only master religious knowledge but also possess an in-depth understanding of various disciplines, combined with critical and creative thinking skills. This model draws inspiration from key figures of the Andalusian civilization, such as Ibn Rushd—renowned for his contributions to philosophy and medicine—and Ibn Sina, an icon in the fields of medicine and philosophy.

Contributions of Islamic Scholars to Various Fields of Knowledge: Al-Khawarizmi’s most significant contributions spanned multiple disciplines, including mathematics, astronomy, astrology, geography, and cartography. His work paved the way for further developments in algebra and trigonometry. Among his well-known writings are the Al-Jabr treatise, which examines mathematical computations, and al-Arḍ, which discusses geographical coordinates.

The second scholar highlighted is Ibn Battuta, a famed Islamic traveller. Born in 1304 CE in Tangier, Morocco, with the full name Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Lawati al-Tanji Ibn Battuta, he is celebrated for his extensive journeys. Ibn Battuta left his birthplace in 1325 CE at the age of 21.

Initially, his main intention was to perform the Hajj (pilgrimage) in Mecca and to visit the Prophet’s Mosque in Madinah. After completing his pilgrimage, however, his desire shifted toward traveling worldwide. Over 38 years of journeying, Ibn Battuta traversed 44 countries across two continents, Africa and Asia.

His travels began in Tangier on June 14, 1325. At first, Ibn Battuta travelled alone with the sole intention of performing the Hajj. However, upon reaching North Africa, he joined a caravan also heading to Mecca. After completing the Hajj, he continued onward to the Levant (Syria) and the Black Sea. From the Black Sea, he journeyed to the Crimean Peninsula, visited southern Russia, then proceeded to India. There, he was appointed as a qadi (judge) based on his knowledge and travel experiences, serving India’s royal family for six years. His journeys then took him to Sri Lanka, Indonesia, and Canton (modern-day Guangzhou, in the Hong Kong region).

Subsequently, Ibn Battuta travelled to Sumatra in Indonesia before continuing by sea to Oman, followed by overland routes through Iran, Iraq, Palestine, and Egypt. He returned to Mecca to perform his seventh Hajj in November 1348 CE. His final journey took place in 753 AH, venturing into West Africa—specifically Mali—before returning to Fez in Morocco. In Fez, he met Ibn Juza, who assisted in compiling and editing his travel notes into a more structured literary style.

After his notes were fully edited, Ibn Battuta passed away in 1368. His work remains a vital reference due to its more extensive travel record compared to Marco Polo’s, offering invaluable and detailed depictions of various societies around the globe.

The third Islamic figure whose contributions to the field of medicine are undeniable is Ibn Sina. Known in the West as Avicenna, his full name was Abu ‘Ali al-Husayn ibn ‘Abd Allah ibn Hasan ibn ‘Ali ibn Sina. Born in 980 CE, he was a renowned scholar from Uzbekistan.

Ibn Sina received his early education in Bukhara, focusing on language and literature. Along with these studies, he pursued a broad range of knowledge in geometry, logic, mathematics, science, jurisprudence (fiqh), and medicine. Although his polymathic abilities were widespread, he particularly excelled in medicine, both as a physician and a respected authority in the field.

His fame grew when he successfully treated Prince Nub ibn Nas al-Samani, who had been deemed incurable by other physicians. His expertise in medicine earned him the title al-Shaykh al-Ra’īs (the First Master). Ibn Sina gained renown not only within the Islamic world but also beyond its borders. His seminal work, Al-Qanun fi al-Tibb (The Canon of Medicine), was published in Rome in 1593 and later translated into English under the title Precepts of Medicine. Within a span of 100 years, the book was translated into 15 languages, serving as a foundational medical text in universities in Italy and France, remaining influential up to the 19th century.

In his poetic treatise al-Adwiyat al-Qalbiyyah (The Remedies of the Heart), Ibn Sina describes 760 types of diseases and their treatments. His works also span other domains, including metaphysics, music, astronomy, philology, poetry, prose, and religion.

While preeminent in medicine, Ibn Sina also earned acclaim in logic (mantik) and was hailed as the “Third Master,” following Aristotle and al-Farabi. In writing, he produced hundreds of works, including collections of essays containing examples of literary creativity.

Even more noteworthy is Ibn Sina’s reputation as a famous philosopher. He authored a book titled al-Najah (Deliverance), which delves into philosophical questions. Much of Ibn Sina’s philosophical thinking was influenced by the philosophy of al-Farabi, who in turn revived Aristotelian thought. Consequently, Ibn Sina’s medical insights also drew on Greek medicine, particularly the foundational and theoretical aspects developed by Hippocrates.

In medical theory, Ibn Sina believed that four elements exist in the human body—earth, water, fire, and air—that provide cool, hot, and dry properties, and each of these always depends on other elements in nature. He also held that the human body has an inherent resilience against illnesses.

Most importantly, Ibn Sina never denied the omnipotence of God. In the book An-Najah, he affirmed that the Creator he called “Wajib al-Wujud” (Necessary Existence) is one. Historical accounts of the greatness of earlier Islamic civilizations thus invite reflection on the remarkable achievements of past Islamic scholars.

During the golden age of Islamic rule, several famous philosophers emerged, although their contributions are often undervalued in the history of human thought. One such scholar who rose to prominence in Andalusia’s era of glory was Abu Bakr Muhammad, better known as Ibn Tufayl. Born in Asya, Granada, he was an outstanding writer who also possessed expertise in philosophy, medicine, and politics.

Ibn Tufayl became known as a capable politician, once serving as governor of Ceuta (Sabtah) and Tangier (Tonjah) in Morocco. He also served as the personal physician to Abu Ya‘qub Yusuf, a ruler of the Almohad Dynasty. Alongside his expertise in medicine and political acumen, Ibn Tufayl was also a gifted writer. His skillful and captivating language style can be seen in his famous novel, Hayy ibn Yaqzan, which incorporates profound philosophical ideas and deftly uses imagination to convey its message. Even after 900 years, this novel continues to be read and has been translated into numerous world languages.

Roger’s Book and the Intellectual Contributions of Islam in Various Fields: Roger’s Book, or Nuzhat Al-Mushtāq Fi’khtirāq Al-Afāq, is a seminal work in global cartography produced by the distinguished Muslim geographer Muhammad al-Idrisi in 1154 CE. Created through 15 years of research and data collection at the court of the Norman King Roger II in Sicily, Italy, the work was written in Arabic. Al-Idrisi divided the world into seven climate zones, each further subdivided into ten sections. His maps encompassed all of Europe, Asia, and the northern part of Africa.

To create this magnum opus, al-Idrisi interviewed both individual and group travellers, collecting their firsthand knowledge about the world. His research is regarded as a geographical encyclopaedia containing comprehensive information on world maps and the nations across the globe. Al-Idrisi’s achievements were unparalleled, as he managed to craft a 400-pound silver globe for King Roger II of Sicily without the aid of satellites or computers.

Al-Idrisi is considered more advanced than Marco Polo; not only did he record geographic details, but he also documented every plant he encountered, including its medicinal uses—an approach closely tied to scientific inquiry. His ability to describe the culture, society, governance, and climate of each region shown on his maps attests to his extraordinary intellect. Even today, al-Idrisi’s maps remain in use worldwide.

The next figure under discussion is Ibn Bajjah, whose full name was Abu Bakr Muhammad Ibn Yahya al-Saigh—a remarkable Qur’an memorizer and medical doctor who lived during the Islamic era in Andalusia. Ibn Bajjah excelled in various fields, including science, mathematics, astronomy, philosophy, literature, linguistics, and music. Although renowned for his medical prowess, he was also a skilled politician, appointed as a minister under the rule of Abu Bakr Ibrahim in Saragossa. In addition, he was adept at playing the oud (lute).

Ibn Bajjah regarded knowledge as the highest pursuit in life. According to him, humans come to recognize the existence of objects and of God through knowledge and intellect. However, his unconventional views, at odds with the prevailing mindset in Granada at the time, led to his arrest and an accusation of apostasy based on claims of heretical teachings.

This incident prompted Ibn Bajjah’s move to Fez in Morocco, where he gained recognition and respect within the local community, ultimately serving as a minister. Yet his success aroused jealousy in certain circles. Eventually, he was poisoned by Abu al-‘Ala Ibn Zuhri, a physician, during Ramadan in 533 AH (1123 CE). Although centuries have passed since his death, his contributions remain highly regarded, and his writings have been translated into multiple languages. Among his greatest works is Risalah al-Wida’, which explores questions of divinity, human existence, the universe, and medicine.

The final Islamic scholar discussed here is Ibn Rushd, also known as Abu al-Walid Muhammad Ibn Ahmad. Despite his many contributions, his end was tragic. Renowned as a jurist and physician, he once served as a judge in Seville and Cordoba. He later left the judiciary upon being appointed as the royal physician by the Andalusian government in 1182.

This appointment stirred jealousy among certain factions, which accused him of being Jewish due to his distinct viewpoints. Under pressure, he was dismissed from office and exiled to Alaisano by Caliph Al-Mansur of the Almohad Dynasty. Many of his works were destroyed because they were considered to contain ideas unacceptable to scholars of the time.

After his banishment ended, Ibn Rushd returned to Cordoba, only to find that his presence was unwelcome to the public. He was ostracized and scorned, but these setbacks did not deter him from continuing to produce scholarly works aimed at benefitting future generations. Ibn Rushd was the first to propose that everyone can contract measles only once—an observation still recognized today. Caliph Al-Mansur eventually realized his mistake and sought to restore Ibn Rushd’s reputation, but by then it was too late: Ibn Rushd had already passed away.

He left behind no wealth apart from his invaluable writings. Among his notable works are Kulliyah fit-Thibb, Mabadil Falsafah, Tafsir Urjuza, Taslul, Kasyful Adillah, Tahafatul Falaisafat, and Muwafaqatil Hikmah Wal Syari‘ah. Most of these writings address issues of medicine, philosophy, religion, and the concept of divine oneness (tawhid).

Specific Objectives

Integration of Religious and Academic Education

Ensure a balance in the teaching of revealed (naqli) and rational (aqli) knowledge, with emphasis on Quran memorization and academic learning grounded in the Pure Sciences, aligned with the integrated knowledge concept introduced by Al-Ghazali.

Character Building and Human (Insani) Skills

Develop students’ human and social skills, including leadership, ethics, and integrity—essential qualities for cultivating future community leaders, as exemplified by Ibn Khaldun.

Development of Critical and Creative Thinking Skills

Foster the critical and creative thinking skills needed to address challenges in a constantly evolving world, inspired by the scholars of the Andalusian civilization who excelled across multiple fields.

Model Structure

The Andalusia 2.0 Conception Triangle Model consists of three main tiers designed to support the developmental stages of learners from early childhood through higher education.

Thalatha Tis’a Generation (Ages 3–9): At this first tier, the focus is on foundational Quranic learning, language proficiency, and the development of basic skills. This approach aligns with childhood development theories emphasizing the importance of early education in laying a solid foundation for lifelong learning. It also demonstrates the miraculous nature of the Quran, which teaches that the learning process begins with hearing, followed by seeing, and finally understanding in one’s mind and heart.

Early childhood is a critical phase during which the brain’s neuroplasticity—the ability of the brain to form and reorganize neural connections—remains at its peak. Neuroplasticity refers to the remarkable adaptability of children’s brains to environmental stimuli, making them highly receptive to new forms of information. At this age, the brain is particularly sensitive, and every experience has the potential to shape or strengthen neural connections, profoundly influencing cognitive development.

Often likened to a “sponge,” the child’s brain readily absorbs diverse forms of knowledge and experiences. This phase thus becomes crucial in early education because whatever children are taught, or experience will leave a lasting impact. Consequently, the heightened neuroplasticity emphasizes the importance of delivering a high-quality education at an early stage.

To harness this capacity for optimal neural reorganization and strengthening, education at this age must be carefully structured. A holistic educational approach—encompassing intellectual, linguistic, emotional, and social stimulation—is vital in ensuring balanced and comprehensive brain development. By providing a rich, stimulating learning environment, educators and parents can help children establish a robust foundation for lifelong learning. Hence, early childhood education not only shapes children’s cognitive skills but also defines their future learning potential and development.

Currently, Ulul Albab programs and curricula focus primarily on secondary education, constituting the second layer in the Andalusia 2.0 Conception Triangle Model. The Thalatha Tis’a project, therefore, envisions a broader and more integrated approach, targeting children aged three to nine. This initiative links the extraordinary potential of children’s brains—often compared to a sponge—to the early years of development, especially the first three years of life, when their minds absorb everything, they hear, see, and experience. By the age of nine, these children can proceed to a fast-track curriculum in mainstream primary education, after which they may advance into Ulul Albab-based schools at the secondary level. The work of the Italian educator Maria Montessori, who introduced the idea of “The Absorbent Mind,” supports this perspective by identifying four sensitive periods in children’s cognitive development, from birth to age 12. According to this theory, the first six years are a pivotal period in which a child’s mind rapidly absorbs information, forming a strong cognitive base for future growth.

Cultural and Islamic Influences

In Muslim communities, particularly among the Malay population, there is a strong belief in the miraculous nature of the Quran. This study highlights traditional Malay and Islamic practices in which children are introduced to the Quran at a young age. Such practice was common in the lives of scholars like Ibn Sina, Al-Khawarizmi, and Imam al-Shafi‘i, helping to ground them in solid religious beliefs. Unfortunately, this tradition has been gradually declining.

Quranic Education as Part of Culture and Its Impact on Children’s Brain (Dendrites)

Quranic education has long been a foundational cultural practice in the Islamic world, where children are taught to memorize and understand the Quran from an early age. This form of education functions not only as an act of worship but also plays a vital role in brain development and the formation of scholarly minds. Scientific research suggests that the process of memorization and repeated recitation of Quranic verses stimulates the growth of dendrites in a child’s brain.

Dendrites are small, branch-like structures on neurons responsible for receiving electrical impulses from other neurons. The greater the number of dendrites, the more efficient the brain becomes at processing information. The high level of focus, comprehension, and constant repetition required for Quran memorization is believed to promote the formation of these dendritic connections. Children who are actively involved in Quranic education often exhibit significant improvements in cognitive skills such as memory, critical thinking, and problem-solving.

Quranic Education as a Catalyst for Early Islamic Scholarly Minds

Early-life Quranic education also serves as an essential foundation for Islamic scholarly minds. Through memorization, children not only strengthen their memory but also cultivate deep, reflective thought processes. The Quran encompasses a broad range of themes, including ethics, law, history, and science, providing a comprehensive basis of knowledge when studied properly.

Moreover, Quranic education instils discipline and perseverance—two critical qualities for scholars. Children trained in this manner naturally develop an appreciation for knowledge and pursue learning beyond religious boundaries. For instance, many early Islamic scholars—such as Ibn Sina and Al-Ghazali—famed for their wide-ranging expertise, began their educational journey with Quran memorization.

Quranic education likewise fosters profound spiritual growth. Understanding Quranic teachings implants firm moral and ethical values, shaping children into individuals of integrity and accountability—hallmarks of a genuine scholar who must not only master knowledge but apply it ethically and judiciously.

Taken as a whole, Quranic education plays a pivotal role in children’s cognitive development and lays the groundwork for an Islamic scholarly mindset. By incorporating the belief in the Mu’jizat Al-Quran (miracle) into academic and scientific education, Muslim youth can be nurtured into individuals who are well-informed, creative, and ethical, contributing substantially to society and the Islamic civilization.

Adhering to the principle that early education is essential, the Thalatha T’isa program is proposed as an innovative approach in early childhood education. This program is designed to introduce children aged three to nine to gradual Quranic learning, beginning from preschool through primary school. During its initial phase, emphasis is placed on listening to Quranic recitation, aimed at stimulating the neural cells of children and indirectly instilling the verses into their memory. In the following phase, attention shifts to the introduction of the Arabic alphabet and memorization of Quranic verses, tailored to each child’s abilities.

Cultivating the Ulul Albab Mindset

The Thalatha T’isa program ultimately aims for children to build the ability to memorize the Quranic verses. Although there are concerns that such an initiative might burden young learners, the approach balances time for play with structured learning, ensuring that children can still enjoy childhood while receiving a Quran-based education.

Upon completing the Thalatha T’isa program, children are expected to finish mainstream primary education via fast-track placement before progressing to secondary-level institutions such as Sekolah Imtiaz—or similar Ulul Albab-based schools. Graduates of Imtiaz who successfully complete the Sijil Pelajaran Malaysia (SPM) are then likely candidates for the “Andalusian Scholars” project pathway, where they may pursue higher education in diverse fields including medicine, engineering, architecture, and information technology—while preserving the principle of integrating naqli and aqli knowledge.

On the international front, neighbouring Indonesia has taken the lead in producing hundreds of young huffaz (those who memorize the Quran) who have committed the entire Quran to memory at a tender age—as early as six years old. Their success has garnered attention, notably through reality TV programs like “Hafiz Indonesia,” which serves as a platform for these youngsters to demonstrate their Quranic memorization abilities.

Though small in scale, such efforts are hoped to inspire similar enthusiasm in Malaysia to reinforce early Quran-centric education. A Thalatha T’isa module is currently being developed by Sultan Idris Education University (UPSI), in collaboration with the Ulul Albab Centre and the National Child Research and Development Centre. Through this module, it is hoped that the Thalatha T’isa and Andalusian Scholars projects will operate smoothly, consolidating the Ulul Albab Education Vision as a holistic educational system spanning early childhood to postgraduate levels, including doctoral studies.

Ulul Albab Generation (Secondary School Level): At this level, the focus is on integrating religious and academic education, emphasizing science and technology. Such an approach aligns with the concept of comprehensive education that underscores balanced development in all aspects—spiritual, intellectual, emotional, and social.

Ulul Albab students have shown outstanding achievements in both academics and religion, enabling them to continue their studies at various renowned universities, both locally and abroad. These students, who have undertaken a program integrating Quranic memorization with academic curricula, consistently attain high grades in national examinations such as the Sijil Pelajaran Malaysia (SPM) and the Sijil Tinggi Persekolahan Malaysia (STPM), as well as in university entrance exams.

Agencies such as the Malaysian Ministry of Education (KPM), the Majlis Amanah Rakyat (MARA), Yayasan Terengganu (YT), and state-run Maahad Tahfiz Sains institutions should collaborate in coordinating the programs and curricula of Ulul Albab Education at their respective institutions. Such cooperation is vital to strengthen and solidify student outcomes over the five-year period of study.

Overall, the achievements of Ulul Albab students reflect the success of an educational model that not only emphasizes academic excellence but also produces individuals who are spiritually, intellectually, and socially balanced. Their successes at both domestic and international universities testify to the success of the Ulul Albab program in shaping future leaders who are both capable and ethically upright.

Andalusian Scholars (Higher Education): This stage involves advanced research and the application of knowledge in a global context. It aims to cultivate scholars who can contribute to the advancement of knowledge and society, echoing the role of Andalusian scholars like Ibn Bajjah in philosophy and science.

Domestically, many Ulul Albab students have enrolled at leading higher education institutions such as the University of Malaya (UM), Universiti Sains Malaysia (USM), the International Islamic University Malaysia (IIUM), Universiti Sains Islam Malaysia (USIM), and other public universities. Here, they not only reinforce their academic achievements but also actively contribute to the university community through programs and initiatives that foster personal growth and community development.

Additionally, Ulul Albab graduates pursuing studies at private universities—such as Universiti Tenaga Nasional (UNITEN)—and other institutions have demonstrated commendable academic performance. They frequently engage in research and projects with positive societal impacts, reflecting the integrated approach to knowledge they learned in secondary-level Ulul Albab programs.

To enhance the Andalusian Scholars project, discussions were held with the Chairman of Tenaga Nasional Berhad (TNB), Dato’ Abdul Razak Abdul Majid, to share implementation ideas and strategies. Universiti Tenaga Nasional (UNITEN) has proactively offered engineering courses to Imtiaz and Ulul Albab graduates. This initiative ensures that students grounded in Quranic education can maintain their memorization practices—even while pursuing professional courses. Such a strategy underlines the importance of continuity in understanding and practicing the Quran throughout their academic journey.

Illustratively, these three tiers can be outlined via the following diagram:

Despite the undeniable challenges in realizing this endeavour, it is by no means impossible. This is because most higher education institutions (HEIs) in Malaysia—both public and private—have established frameworks that separate academic specializations from Islamic principles. In this context, UNITEN, IIUM, and USIM have successfully adopted different approaches by integrating professional and religious dimensions. The full support of the universities for this idea reflects a strong commitment to ensuring that Ulul Albab graduates can pursue studies across multiple fields, following in the footsteps of the polymaths of Andalusia’s golden era. However, the greatest challenge lies in the lack of uniform coordination among the various parties involved. Ineffective communication among stakeholders results in difficult and inefficient implementation.

To address this issue, in 2017, the Ulul Albab Centre at Sultan Idris Education University (UPSI) was established to serve as a secretariat, thereby ensuring improved communication and coordination among all relevant parties. The Centre aims to centralize the database of Ulul Albab graduates and maintain program continuity at all levels of education, in addition to offering various Ulul Albab professional training courses for educators.

Definition of the Muslim Polymath

Characteristics:

Extensive Knowledge: Mastery of both religious and secular knowledge, as exemplified by figures such as Ibn Sina and Al-Farabi.

Ability to Integrate Knowledge: Combining religious principles with scientific knowledge to achieve a holistic understanding.

Contribution to Society: Producing significant works and making practical societal contributions, as Al-Khwarizmi did in mathematics and astronomy.

Commitment to Lifelong Learning: Continuously seeking and deepening knowledge throughout one’s life, as demonstrated by Ibn Khaldun.

Examples of Well-Known Muslim Polymaths:

1. Ibn Sina (Avicenna): A renowned physician and philosopher best known for his work The Canon of Medicine, which served as a principal medical reference for centuries.
2. Al-Farabi: A philosopher and musician celebrated for his concept of the ideal society in his philosophical writings.
3. Al-Khwarizmi: A mathematician and astronomer recognized as the father of algebra.
4. Ibn Khaldun: A historian and sociologist famed for his work The Muqaddimah, considered a pioneering text in sociology and historiography.

Module Implementation

Development of an Integrated Curriculum: The curriculum is designed to strike a balance between religious and academic education, with the flexibility to accommodate local requirements. This approach reflects the educational principles highlighted by Al-Attas, who emphasized the importance of integrating knowledge to form complete individuals.

Teacher Training and Development: Teachers undergo specialized training to deliver a balanced and effective educational experience, with a focus on modern pedagogy and a deep grasp of the curriculum.

Community and Family Engagement: Collaboration among educational institutions, families, and the community is crucial to ensuring comprehensive support for learners’ overall development.

Regular Assessment and Monitoring: The use of comprehensive assessment tools to evaluate students’ progress academically, socially, and spiritually, coupled with continuous monitoring for ongoing program improvements.

Implications and Potential

This model presents a holistic educational approach that emphasizes character and spiritual development alongside academic achievement. It also has the potential to serve as a global inspiration for Islamic education systems by highlighting the integration of knowledge and Islamic values, as exemplified by the scholars of Andalusian civilization. Moreover, the Andalusia 2.0 Conception Triangle Model reconnects the scholarly legacy of the Andalusian era with the modern context, establishing a foundation for continuous innovation and development in various fields of knowledge.

The Andalusia 2.0 Conception Triangle Model provides a comprehensive framework for developing a generation of Islamic scholars prepared to meet future challenges. By promoting lifelong learning, mastery of multiple disciplines, and the instillation of noble values, this model has the potential to make a significant contribution to the advancement of the ummah and the global community—following the example of Andalusian scholars whose enduring intellectual legacy continues to be admired.

RESEARCH METHODOLOGY

This study adopts a qualitative and case study research design to gain an in-depth understanding of the evolution of Ulul Albab Education in Malaysia. Data were collected through historical document analysis, a literature review, and interviews with the program’s founders and implementers. The data analysis involved qualitative analysis software such as NVivo, used to categorize and examine key themes that emerged from the collected data.

Analysis and Findings

The study reveals that Ulul Albab Education has succeeded significantly in producing a generation of students who excel in both academic and religious domains. This model has also proven effective in cultivating students competitive at both national and international levels, with excellent achievements at prestigious higher education institutions such as the International Islamic University Malaysia, USIM, UPSI, as well as renowned universities abroad.

Furthermore, the study analyses the potential of the Andalusia 2.0 Conception Triangle Model in the contemporary educational setting. Findings indicate that this model is suitable and relevant for application in global Islamic education, demonstrating its capacity to stimulate ongoing innovation and development across various fields of knowledge, while further strengthening the existing Ulul Albab Education Program.

DISCUSSION

The discussion focuses on the implications of these findings for Malaysia’s educational policies and on how the Andalusia 2.0 Conception Triangle Model could be implemented in other contexts. It also addresses the relationship between the Andalusian civilization and modern education and explores ways to revive Andalusia’s scholarly heritage to shape future generations of Islamic scholars.

CONCLUSION AND RECOMMENDATIONS

The study concludes that the Andalusia 2.0 Conception Triangle Model holds substantial potential to contribute to the framework for developing high-quality human capital. Additionally, it offers suggestions for further research, including extended examinations of the model’s effectiveness on a global scale, as well as recommendations for improving existing programs and curricula under Ulul Albab Education. A concerted effort from all stakeholders—including Yayasan Terengganu, MARA, the Malaysian Ministry of Education, and state governments—is required to ensure that these initiatives progress in line with national aspirations. The year 2100 marks three forthcoming generations needed for this vision to become reality.

Closing Remarks

This study makes a significant contribution to the field of Islamic education by proposing a holistic, forward-looking educational model. Through the Andalusia 2.0 Conception Triangle Model, it is hoped that a new generation of Islamic scholars will emerge—individuals capable of delivering positive societal change while upholding strong Islamic values.

This article aims to enrich broader academic discussions on the evolution of Ulul Albab Education in Malaysia and the potential of the Andalusia 2.0 Conception Triangle Model as an effective educational framework for nurturing balanced, holistic human capital.

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