







































EDUCATIO : Journal Of Education 
Volume 5 , Number 1, May 2020 

 ISSN : 2579-8383 (Print) ISSN : 2579-8405 (Online)  

 

  

Islamic Education Curriculum of Ban Budhee School from The 
South Thailand Muslim Minority 

  
Rohmatun Lukluk Isnaini 

UIN Sunan Kalijaga Yogyakarta 
lukluk_isnaini@yahoo.com 

 

Accepted: 
Feb 10th  2020 

Reviewed:  
April 5th , 2020 

Published:  
May,30th 2020 

 
ABSTRACT : The Pattani area of Southern Thailand, precisely in the district of Laem Pho, 
there is a large school called Ban Budhee. It is a royal Islamic-based school that has applied 
Islamic education curriculum. This study aims to see the components of the curriculum in 
terms of the limitations of Muslim minority communities in their country in implementing 
the Islamic education curriculum. This research uses qualitative approach; researcher 
conducts in-depth interviews, field observation and documentation at the location. This 
paper focuses on the model of Islamic education curriculum in Muslim minority areas, 
especially in Ban Budhee School. The Islamic education curriculum is implemented in 
formal schools and supported by a curriculum held in Tadika (Kindergarten Education 
Park). Both curriculum are well implemented in meeting the needs of the Muslim 
community. 

   
Keywords: curriculum, Islamic education, Muslim minority 
  
Introduction 

Educational objectives in Thailand are contained in the National Education Law of 2542 
(1999) Article 6 where in managing education schools should be able to develop the perfect 
citizens in terms of physical, spiritual, intelligence, science, morals, cultures and customs in 
everyday life so that students are able to coexist with others. In article 7, the learning process 
should be able to instill a true awareness of politics and government in a democratic system 
where the King is as Head of State. Students should also be able to defend human rights, follow 
the constitution, respect one another, be proud as citizens of Thailand, safeguard the public 
interest and the State including developing cultural local product and universal science and 
conserve natural resources and the environment into a creative and professional individuals, and 
have curiosity in searching for knowledge.1  

 Royal government has many agendas that have been implemented in improving the quality 
of education, such as structuring laws of the national education system and various other 
legislation. Innovative programs rose as the efforts in educational reform such as BBE (Broad 
Base Education) or broad-based education, life skills education, education for all, competency-
based curriculum, school-based management, community-based education, regional education, 
establishment of school boards, final school exams, national final exams and portfolio 
assessments 

 
1 Translated from UU Pendidikan Nasional 2542, พระราชบญัญตกิารศึกษาแห่งชาต ิ พ.ศ. ๒๕๔๒ แก้ไขเพิ่มเตมิ (ฉบบัที ่ ๒) พ.ศ. 

๒๕๔๕ และ (ฉบบัที่ ๓) พ.ศ. ๒๕๕๓, มาตรา ๖ และ มาตรา ๗ 

mailto:lukluk_isnaini@yahoo.com


 

 

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 South Thailand, precisely in the Pattani area. as a Muslim minority region, has gained 
attention from the Thai royal government. The total number of Thai citizens here is 64.4 million, 
while Muslims are 5% of that total number. For the lives of the nation and state, the Kingdom 
gives the widest freedom to the Thai Muslim population in performing worship and preaching. 
Moreover, the royal party also supports the construction of Islamic boarding schools and Islamic 
education institutions or Muslim schools. This is done because the royal government began to 
feel some setbacks experienced by some royal schools in the area of Southern Thailand. 

 The next step is taken based on the number of royal schools that are not developed or 
even dispersed because no students attended in them was that the kingdom began to make a 
policy to develop the curriculum of Islamic Education in the area of Southern Thailand. Thailand 
Prime Minister Samak Sundaravej has done it in order to take the sympathy of Muslim minority 
residents in southern Thailand to promote the quality of Islamic religious education in state 
schools.2 Suggestion proposed during the visit is the opening of cooperation of education 
curriculum with State of Malaysia starting from basic level to university level to fulfill the need of 
Islamic education in this region. this policy was also followed up by assigning the Minister of 
Foreign Affairs to coordinate with the Malaysian government, and undertaking the needed review 
to establish a primary school teaching curriculum for an improvement. 

 The government also discussed the determination of alumni of Islamic universities to join 
in teaching public schools in the southern region. The purpose of this appeal is so that the 
teaching of Islam in state schools can strengthen peace and security in this region. Earlier, the 
Prime Minister said that his government is trying to sincerely foster the spirit of mutual 
understanding and tolerance among Muslims and Buddhists, as the majority population in 
Thailand, to work together so that it can minimize the difference between the two. The Prime 
Minister has been making efforts to convince Muslim minorities, for example by apologizing to 
Muslims for the arbitrariness committed by the government in previous years and ignoring the 
progress of the South. The Government also appointed the first Muslim judge to resolve the case 
of "Yala." 

 The previous government required the use of Yawi language in the Islamic education 
system and in public schools, so the students would have nationalism and honor their king. 
However, in fact, teachers prefer using Malay language as a language of instruction in 
classrooms. This article will describe the curriculum of Islamic education in Muslim minority 
areas at Ban Budhee school in Pattani Province, South Thailand. 
  
Development of Islamic Education in Southern Thailand from Historical Perspective 
Muslims have a long history in the Thai Kingdom. Islam came to Pattani area, Southern Thailand 
approximately in the 10th or 11th centuries through trade routes.3 It is said that the presence of 
Islam in Pattani was initiated by the arrival of Sheikh Said, a preacher of Pasai, who succeeded in 
healing the severely damaged Pattani King Phaya Tu Nakpa. After that, Phaya Tu Nakpa who 
was a Buddhist, then converted to Islam and titled as Ismail Sultan Ismail Syah.4 

Other groups of Muslims who are the majority in this country now live in the southern 
provinces of Pattani, Yala, Naratiwat and Satun. All of these provinces had once been the 
territory of Pattani Kingdom in the 12th century before the Sukhothai Kingdom was 

 
2https://www.dakwatuna.com/2008/05/07/594/kurikulum-islam-di-sekolah-negeri-

thailand/#ixzz4xvTrB3DF 
3 Abdurrahman, Dudung, et.al. 2002. Sejarah Peradaban Islam Dari Masa Klasik Hingga Modern. 

Yogyakarta: Jurusan SPI Fak Adab IAIN Sunan Kalijaga. 
4 Al-Azizi, Abdul Syukur. 2014. Kitab Sejarah Peradaban Islam Terlengkap. Jogjakarta: Saufa. 

https://www.dakwatuna.com/2008/05/07/594/kurikulum-islam-di-sekolah-negeri-thailand/#ixzz4xvTrB3DF
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established. They are from Malay race that still preserve the Malay language and culture in their 
daily life practices. It is mentioned in history that Pattani Kingdom is one of the most prosperous 
countries in Thailand, both politically and administratively. Pattani's triumph ends after being 
defeated by the Siamese kingdom of Bangkok. The annexation of the Thai kingdom has spawned 
a major problem concerning the Muslim minority in Thailand. 

Due to the factor of Muslim presence in the South, the issue of ethnic Muslims appears to 
always be the main concern for the majority group. The long interactions and struggles of history 
between Muslims in the South and the Thai authorities have led to some decisions and 
government vigilance to agree and at the same time oppose the existence of Muslims as a group.5 

Islamic education in Pattani began in 15th century since Islam came and settled in Pattani. 
Basic education began in the Islamic community by studying the Qur’an. The recitation of the 
Qur'an is a major recitation that every member of society must pass. Qur'anic education started 
to become more and more popular and Islamic boarding houses started to be founded.6  

Islamic boarding house education system, as found in Java (pondok pesantren) is also known to 
the people of Thailand. The person who first introduced this educational system was a pupil of 
Sunan Ampel in Java, i.e. Wan Husein. He was an influential cleric in the development of Islam 
in Pattani. With the introduction of the Islamic boarding system, Islamic teaching was no longer 
exclusively belonging to the royal elite, but also belonged to the commoners.7  

Islamic boarding house became the most important educational institution in Pattani. In this 
case, Pattani became the center of renowned Islamic religious education in Southern Thailand 
and the Malay peninsula at that time. Islamic boarding house became a very influential 
educational institution and as a place of community guidance and considered as a bulwark to 
defend the local culture. The students wear sarong cloth, dressed in Malay, white kopiah (male 
headdress) and use the Jawi writing and books.8  

The process of Islamization in Pattani cannot be separated from the role of education. In the 
early stages, informal education was very important, such as the informal contact between 
preachers and the local people, followed up with the emergence of non formal education and 
then lastly, formal education.9  

Formal education carried out by the government began at the time of the King of 
Chalalongkarn or Rama V in 1899. This school received less public acceptance. Seeing that, in 
1921, the government passed a law requiring schools to start at the elementary school level one 
to four. Although the law was issued, the Islamic community in South Thailand (specifically in 
four areas: Pattani, Yala, Narathiwat and Satun) did not welcome the enactment of the 

 
5 Daulay, Hidar Putra.2009. Dinamika Pendidikan Islam Di Asia Tenggara.Jakarta: Rineka Cipta. 
6 Fauziah, Sifa. 2011. “Sejarah Perkembangan Islam di Thailand Thailand Selatan (Pattani) Pada 

Abad ke XVII sampai XX”, Skripsi, 
Http://Repository.Uinjkt.Ac.Id/Dspace/Bitstream/123456789/1781/1/102975-SIFA%20FAUZIAH-
FAH.Pdf, accessed on 6 March 2017. 

7 Ibrahim, Malik. Februari 2012 . “Seputar Gerakan Islam di Thailand Suatu Upaya Melihat Faktor 
Internal dan Eksternal”. SOSIO-RELIGIA, Vol. 10, No.1, Http://Www.Aifis-
Digilib.Org/Uploads/1/3/4/6/13465004/Revisi_No_08._ Seputar_ Gerakan_Islam_Di_ 
Thailan_Pak_Malik.Pdf, accessed on 6 March 2017. 

8 Latifah Hanum.Januari-Juni 2013. Modernisasi Pendidikan Islam, Volume 1 No. 1. Http: 
//Fkip.Uisu.Ac.Id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum _Modrenisasi-Pendidikan-Islam-
Di-Thailand-E1.Pdf, accessed on 7 May 2017. 

9 Syahid, Achmad et.al. Ensiklopedia Tematis Dunia Islam.Jakarta:PT Ichtiar Baru Van Hoeve. 
Wahyu Illahi dan Harjani Hefni. 2012. Pengantar Sejarah Dakwah .Jakarta : Kencana Prenada Media 

Group. 

http://repository.uinjkt.ac.id/
http://www.aifis-digilib.org/Uploads/1/3/4/6/13465004/Revisi_No_08._%20Seputar_%20Gerakan_Islam_Di_%20Thailan_Pak_Malik.Pdf
http://www.aifis-digilib.org/Uploads/1/3/4/6/13465004/Revisi_No_08._%20Seputar_%20Gerakan_Islam_Di_%20Thailan_Pak_Malik.Pdf
http://www.aifis-digilib.org/Uploads/1/3/4/6/13465004/Revisi_No_08._%20Seputar_%20Gerakan_Islam_Di_%20Thailan_Pak_Malik.Pdf
http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
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law. Proven statistics of 1960, only 13.67% of the community graduated from elementary school 
grade one to four in the region. The community was still closely related to the Islamic education. 

After 1966, the government forced every religious education institution to register itself to the 
kingdom under the deed "Rong Rean Son Saksana Islam" (Islamic School private education). Since 
then, Islamic education has changed, from the hut to the systematic and controlled madrasa. The 
change led to the emergence of madrasas that have the characteristics of: 

1. Madrasa is a joint educational institution combining religious and formal academic 
education. Teachers of academic education are provided by the government. The 
government provides assistance to religious schools that have implemented regulations 
set by the government. 

2. In the late 1970s, the religious schools that had these two cores (religious and academic) 
were welcomed by the public. Many students were sent to study science in the 
institution. Thus, the role of the Islamic boarding house decreased. 

3. In 1981, there were a total of 199 religious schools, 122 of which undertook education 
and academic (general).10  

In public schools, students, including Muslims, were required to study Buddhism as a compulsory 
course. In its development, the government allowed the teaching of Islamic knowledge in public 
schools, but in reality, in the eyes of Muslims, this practice fails, because the teacher was less 
qualified and not a permanent teacher. Meanwhile, in the future, private Islamic schools could 
not compete with public schools, so to balance it, the madrasas also taught secular courses so that 
the students could succeed in the state exam. 
The graduates of religious schools were not allowed to work in government institutions. So it is 
not surprising that madrasas were less desirable for Muslims. For Muslim parents who sent their 
children to public schools, also put their children to religious schools with non-formal system at 
the mosque.11  
  
Islamic Education Institutions in Pattani, Southern Thailand 

1. Mosque 
The existence of Mosques in Pattani not only serves as a place of worship, but also serves as 
an Islamic educational institution. Mosques have always played an important role in the 
spread of Islam in Pattani. Through these institutions, the scholars can convey the teachings 
of Islam to the community in the form of religious teachings on a regular basis. 
In the afternoon, the mosques in Pattani remain as religious institution that are still active as 
a religious education institution as well even though there are already other formal education 
institutions. The lessons that are applied in this mosque include learning to read the Qur'an, 
studying the books of Jawi, learning shalawat (salutations for the Prophet Muhammad 
PBUH), learning to be a leader of a prayer, and perform the Friday prayer. 

2. Traditional Islamic Boarding School 
Islamic boarding school is an educational institution that stands as the development of the 
educational institutions of the palace and mosque. Islamic boarding school is the oldest 
educational institution in Pattani and among the oldest Islamic boarding schools are Dala, 
Bermin, Semela, Dual, Gersih Town and Telok Manok which have a great influence for the 

 
10 Latifah Hanum.Januari-Juni 2013. Modernisasi Pendidikan Islam, Volume 1 No. 1. Http: 

//Fkip.Uisu.Ac.Id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum _Modrenisasi-Pendidikan-Islam-
Di-Thailand-E1.Pdf, accessed on 7 May 2017. 

11 Daulay, Hidar Putra.2009. Dinamika Pendidikan Islam Di Asia Tenggara.Jakarta: Rineka Cipta. 

http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
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growth of Islamic education in this area, because these Islamic boarding schools had many 
students. 
Traditional Islamic boarding school’s main features: 
a. Non classical, learners in South Thailand were called tok pake. They were not divided into 

different levels. The level of a person's knowledge is measured by the books he or 
she reads. Therefore, there is no year limit to end learning in these institutions. 

b. The subjects in the curriculum are all focused on the study of religious studies which are 
only derived from the classical books. 

c. Learning method focuses on the method of learning the books through reading them 
correctly and thoroughly and the understanding of the teacher (tok guru) and tok 
pake should be very well. 

d. Such institution is not concerned with administrative management, such as students 
number, report cards, diplomas (certificates) and so forth. 

3. Modern Islamic Boarding School (Private School of Islamic Education) 
This institution is an educational institution resulting from the transformation process from 
traditional boarding school to modern boarding school. All activities are regulated by the 
Thai government through the Regional Education Center II, in Yala province. 
The education system is implemented in the form of semi-secular dualism, namely: 
religious education at the level of Ibtidaiyah, Mutawasitah and 20 Tsanawiyah, while general 
education from middle school and high school levels. 

4. Madrasa 
The madrasa system in Thailand is an educational system that enables its students to 
continue their education at a higher level in overseas using their language of instruction 
which is in a different language than their mother tongue. 
The educational system of this madrasa uses a classical system, i.e. there are levels both in 
the form of classes, as well as school grades. Madrasas in Thailand can be divided into three 
levels namely ibtidaiyah, mutawassithah, and tsanawiyah. 

5.  School 
The education system in Thailand is guided by National Education System Law of 1999. 
Based on Chapter 3, there are three forms of formal, non-formal and informal education. 

a.    Formal education 
Consists of two levels; basic education and higher education. Basic education is 
conducted for 12 years consisting of 6 years of primary education, 3 years of middle 
school, 3 years of senior high school. Kindergarten and higher education are also 
included in formal education. 

b.   Non-formal education 
Non-formal education is designated for children up to the age of 6. It is also meant to 
eradicate illiteracy for people aged 14 and above. 

c.    Informal education 
This education requires a person to learn on their own according to their interests, 
potentials, readiness and opportunities, such as: education in libraries and museums. 
Education through community learning networks for example, community learning 
centers, village reading centers or library, etc. 

6. Islamic Higher Education 
An example of Islamic higher education in Thailand is College of Islamic Studies of Princes 
of Songkla University. College Of Islamic Studies has the same status as faculty. This 
college was established in 1989 to meet the needs of the Muslim community of Thailand in 



 

 

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the field of Islamic studies. This college is the only state-owned Islamic college (public 
college) in Thailand. It is expected to become the center of Islamic higher institution in 
Thailand. Besides running academic activities in the field of Islamic studies, it also conducts 
researches and community service. This college also often holds religious seminars and 
discussions on Islamic issues involving Muslim and foreign scholars.12  
There are two levels of education managed by this collage. The first level is  undergraduate 
program (4 years) which has several departments, such as Islamic law, Islamic studies, 
Arabic Language, Islamic Economic And Management, and Middle East Study. Second is 
master program that includes Islamic studies with specialization; Islamic law, Usuluddin (the 
pilars of Islam), History and Islamic Civilization, and Islamic Education.13  

  
Component Review in Islamic Education Curriculum 

The general view of the Islamic education curriculum is actually not much different 
from the curriculum. The difference lies only in the sources of the lessons. As expressed by 
Abdul Majid in his book ‘Pembelajaran Agama islam Berbasis Kompetensi’ (Competence-Based Islamic 
Learning), said that the curriculum of Islamic Education is the formulation of objectives, 
materials, methods and evaluation of educational derived from Islamic teachings.14 

Islamic Religion Education is a conscious and planned effort in preparing learners to 
know, understand, live and believe in the teachings of Islam which goes with a guidance to 
respect people of other religions to keep the harmony among religious people to realize unity of 
the nation.15  

According to Zakiyah Daradjat, Islamic education is an attempt to nurture learners to 
always be able to understand the teachings of Islam as a whole.16  

The definition of curriculum in the modern view is an education program provided by 
the school that is not only limited to the field of study and learning activities alone, but includes 
everything that can affect the development and personal formation of students in accordance 
with the expected educational objectives so as to improve the quality of life, implemented not 
only at school but also outside school. The so called good curriculum must have complete and 
functional components. Incomplete components can lead to imperfect curriculum.17  

A curriculum must have a suitability or relevance. This conformity covers two 
things. First, match the curriculum with the demands, needs, conditions and development of 
society. Second, suitability of the curriculum components, i.e. the curriculum is according to the 
purpose and the process is in accordance with the content and purpose. Likewise, evaluation is in 
accordance with the process, content and objectives of the curriculum.18  

Curriculum as a system has components that are interconnected with each other, such 
as goals, materials, methods, media and evaluation. These components, either individually or 

 
12 Latifah Hanum. January - June 2013. Modernisasi Pendidikan Islam, Volume 1 No. 1. Http: 

//Fkip.Uisu.Ac.Id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum _Modrenisasi-Pendidikan-Islam-
Di-Thailand-E1.Pdf, accessed on 7 May 2017. 

13 Ibid. 
14 Abdul Majid and Dian Andayani, Pendidikan Agama Islam Berbasis Kompetensi. Remaja Rosda Karya, 

Bandung, 2006, p. 74. 
15 Abdul Majid, Op., Cit. p.130. 
16 Ibid. p. 130. 
17 Lias Hasibun, Kurikulum dan Pemikiran Pendidikan, Jakarta: Gaung Persada, 2010.  p. 37 
18 Nana Syaodih Sukmadinata, Pengembangan Kurikulum; Teori dan Praktik. Bandung: Remaja 

Rosdakarya. 2010, p.102. 

http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
http://fkip.uisu.ac.id/Wp-Content/Uploads/2014/03/11_Latifah-Hanum_Modrenisasi-Pendidikan-Islam-Di-Thailand-E1.Pdf
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collectively, become the main basis in developing the learning system. There are several opinions 
that confirm the curriculum component. Ralph W. Tyler states that there are four components of 
the curriculum which are goals, materials, organization and evaluation. In line with that opinion, 
Hilda Taba writes that the components of the curriculum include objectives, subject matter, 
methods and organization and evaluation. The components of the curriculum are 
interconnected. Each component is closely related to the other components. The purpose is to 
determine what materials are studied, how the learning process will be like and what should be 
assessed. Similarly, the assessment may affect other components.19  

Tohari Musnamar has identified and detailed the components considered in the 
framework of curriculum development; basic and educational goals, educators, educational 
materials, gap systems, delivery systems, evaluation systems, students, the process of learning, 
follow-up, curriculum, guidance and counseling, education administration, facilities and 
infrastructure, development effort, education cost and environment. Meanwhile, Hasan 
Langgulung divided the curriculum into four elements: educational objectives, educational 
content, teaching methods and assessment methods.  

Principle components of curriculum consist of: objectives, materials, methods and 
evaluation.20  

1. Objective 
Objective is the targeted curriculum component that must be achieved from 

implementing a curriculum. This component is very important, because through the objectives, 
process and evaluation materials can be controlled in order to achieve the objectives of the 
curriculum. The objectives of the curriculum can be specified into the general learning objectives 
which is the objectives that should be achieved in one semester. While the specific learning 
objectives are targeted in each  meeting. In the context of competency-based curriculum, the 
general learning objectives are called by the term competency standards and specific learning 
objectives are called basic competence. 

2. Content/Material 
Material is a component designed to achieve the objectives. What is meant by material is 

the study materials consisting of knowledge, values, experiences and skills developed into the 
learning process to achieve the objectives. 

Students learn in the form of interaction with their environment, other people's 
environment, tools and ideas. A teacher's main job is to create such environment, to encourage 
students to engage in productive interactions and to provide them with the design in a teaching 
plan. Learning materials are arranged logically and systematically, in the form of21:  

a. Theory ; a set of interrelated constructs or concepts, definitions or prepositions, presenting 
a systematic view of the phenomena by specifying the relationships among the variables 
with the intent of explaining and predicting the phenomenon. 

b. Concepts ; an abstraction formed by the organization of specifications, a short definition of 
a group of facts or symptoms. 

c. Generalization ; general conclusions based on specific matters, derived from analysis, 
opinion or verification in research. 

d. Principle; main idea, the scheme pattern that exists in the material that develops the 
relationship of several concepts. 

 
19 Muhammad Zaini, Pengembangan Kurikulum; Konsep Implementasi, Evaluasi dan Inovasi. Yogyakarta: 

Teras. 2009, p. 79-81 
20 Lias Hasibuan, Kurukulum dan Pemikiran Pendidikan. p. 38-40 
21 Nana Syaodih Sukmadinata, Pengembangan Kurikulum Teori dan praktek, p. 105 



 

 

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e. Procedure; a series of sequential steps in the subject matter to be done by students. 
f. Fact; a number of specific information on the material which is considered important, 

consisting of terminology, persons and places and events. 
g. Terms, new vocabulary introduced in the material. 
h. Example illustration; things or actions or processes that aim to clarify a description or 

opinion. 
i. Definition; explanation of the meaning or understanding of a thing/word in general. 
j. Prepositions; the means used to deliver the subject matter in an effort to achieve the 

curriculum objectives. 
The contents of the curriculum is everything that is given to the students in teaching 

and learning activities in order to achieve the objectives. The contents of the curriculum 
include the types of subject areas taught and the content of each field of study. Fields of 
study are adjusted to the existing type of education, level of education and educational 
path. The criteria that can assist the design of curriculum in determining the contents of the 
curriculum include: 

a. The contents of the curriculum should be suitable, appropriate and meaningful for 
student development. 

b. The contents of the curriculum should reflect social reality. 
c. The contents of the curriculum must contain test-resistant scientific knowledge. 
d. The content of the curriculum should contain clear learning materials. 
e. The contents of the curriculum can support the achievement of educational goals. 

3. Method 
Strategies and methods are the third component in curriculum development. This 

component has a very important role, because it deals with the implementation of the 
curriculum. The strategy refers to the approaches and methods and teaching tools used in 
teaching. But in essence, the teaching strategy is not limited there. Teaching strategy talks are 
illustrated by the way in which the execution of the teaching, conducting assessment, 
guidance and organizing activities, both general and specific in teaching. 

The curriculum implementation strategy deals with how the curriculum is 
implemented at school. Curriculum is a plan, ideas and expectations which must be realized 
in real schools, so as to be able to lead students to achieve the objectives of education. A 
good curriculum will achieve maximum results if the implementation produces something 
good for the students. The components of the curriculum implementation strategy include 
teaching, assessment, guidance and counseling and arrangement of school activities.22 

Strategy includes plans, methods and tools of activities planned to achieve certain 
objectives. Learning strategy is an action plan (sequence of activities) including the use of 
methods and the utilization of various resources/strengths in learning. Efforts to implement 
the plan that has been prepared in the real activity for the objectives that have been prepared 
to be achieved optimally is called the method. 

It has been mentioned above that seen from the philosophy and theory of education 
underlying the development of curriculum, there are differences in determining objectives 
and learning materials. This of course has consequences also on the determination of 
learning strategies that will be developed. If the goal in learning is intellectual-information 
mastery, as many developed by classical philosophers in the framework of cultural 
inheritance or perpetuity, the learning strategy developed will be more teacher-
centered. Teachers are central figures in the learning process and are seen as centers of 

 
22 Hamid Syarif. Pengembanagan Kurikulum, Pasuruan: Garoeda Buana Indah, 2009, p. 108 



 

 

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information and knowledge. While learners are only considered as objects that passively 
receive information from the teacher. Learning methods and techniques used in general are 
mass presentation (expository), such as lectures or seminars. In addition, learning tends to be 
more textual. 

The teacher-oriented learning strategy got some reaction from the progressive 
group. According to the progressivism, the one who should be active in a learning process is 
the learner itself. Learners actively determine the material and learning objectives in 
accordance with their interests and needs, as well as determine how the most appropriate 
way to obtain material and achieve learning objectives. Student-centered learning has the 
support of reconstructivists who emphasize the importance of learning through group 
dynamics. 

Learning tends to be contextual, the methods and learning techniques used are no 
longer in the form of presentation from the teacher but rather individual, direct, and utilize 
group dynamics (cooperative) processes, such as modular learning, observation, simulation 
or role playing, discussions and the like. Furthermore, with the emergence of technology-
based learning that emphasizes the importance of competency control brings its own 
implications in the determination of learning strategies. Although still a mastery of material 
or competence as in the classical approach, but in technological learning is still possible for 
learners to learn individually. 

In technological learning, it is possible for learners to learn without meeting face-to-
face with the teacher, such as through the internet or other electronic media. The role of 
teachers in technological learning is more likely to be the director of a learning process, 
which seeks to direct and organize students to perform learning actions in accordance with 
what has been previously designed. Based on the above description, there are many 
possibilities for determining learning strategies and each learning strategy has its own 
weaknesses and advantages. 

4. Evaluation 
The evaluation component is a comparable component of the curriculum like a 

goalie in a soccer game, the functioning of the evaluation means selecting who is eligible to 
graduate and who is not. Therefore, the students who can reach the target are eligible to 
graduate, while the students who cannot reach the target (the expected behavior) are not 
eligible for graduation. Judging from the function and urgency of evaluation, from the 
evaluation component, for example, how many teachers who teach a subject that is in 
accordance with the teacher's educational background and also supported by the available 
media and learning tools and normal students.23  

The evaluation component is very important for the implementation of the 
curriculum. The results of an evaluation can give clues as to whether the target that you 
wanted to reach has been achieved or not. In addition, evaluation is also useful for 
assessing whether the curriculum process is running optimally or not. Thus, directions  on 
the implementation of the curriculum can be obtained. Based on those directions, 
improvements can be done. Curriculum evaluation should be done continuously. It is 
necessary to clearly establish what will be evaluated using clear benchmarks. In connection 
with the design of this curriculum, evaluation is done to achieve two main objectives, 
namely; first, evaluation of curriculum products or outcomes; second, evaluation of the 
curriculum process.24 

 
23 Oemar amalik, Kurikulum Pembelajaran, Jakarta: Bumi Aksara, 2008, p. 28 
24 Muhammad Ali, Pengembangan Kurikulum di Sekolah, Bandung: Sinar Baru Algensindo, 2008, p. 60 



 

 

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Curriculum evaluation is intended to assess a curriculum as an educational 
program for determining the efficiency, effectiveness, relevance and productivity of the 
program in achieving educational goals. Efficiency accounts for the use of time, energy, 
infrastructure and other resources optimally. Effectiveness is related to the selection or use 
of the main or the most appropriate way  in achieving a goal. Relevance is regarded with 
the suitability of a program and its implementation with the demands, needs and interests 
of  the community and students. Optimal productivity is related to the results achieved 
from the program.25 

  
 
The Profile of Ban Budhee School  

Ban Budhee School is geographically located at the tip of Datuk Island. Budhee village is 
a famous coastal communities. Ban Budhee School is the largest school in the district Laem Pho 
of Pattani province South Thailand from two other schools such as Datuk school and Teluk 
Sembilan school. Islamic-based school empire has expanded rapidly way faster than other royal 
schools and non-Islamic-based. The school consists of kindergarten, elementary school and 
middle school. The release of middle school operating license in Budhee school is because this 
school has met the requirements as a large school whose students have reached a thousand 
people. 

The vision of Ban Budhee School is to become an institution that can build a modest 
Islamic life with science and technology as their assets. Their missions are: (1) to establish an 
atmosphere of Muslim life, (2) to teach simple life, (3) to emphasize work ethics, (4) to 
collaborate with the community, and (5) to provide knowledge, science and technology. 

The entry of the curriculum and Islamic religious education in Ban Budhee is still 
relatively new. The approval of the submission of Budhee into an Islamic school is the result of 
the efforts of the people in the neighborhood who desperately need Islamic education in their 
area. Because the Budhee area has been inhabited by Malay Islamic community, back then, the 
children at the village had to go to school which had Islamic material located far outside of the 
village. Because at that time, the closest school in the district of Laem Pho was not Islamic-
based. Therefore, to meet the needs of the local community and the development of education in 
the area of this end of the island, the kingdom and the government approved the implementation 
of Islamic education curriculum in Ban Budhee school. 
  
Islamic Education Curriculum in Ban Budhee School 

As a Muslim minority country, the kingdom has made the renewal of Islamic education. 
Although initially the subjects of Islamic education in did not exist in public schools, the 
kingdom has launched Islamic education in schools in the last ten years. The subject previously 
only included one meeting a week of religious education, now 8 Islamic educational materials and 
8 matter of general knowledge are applied. The Islamic educational material consists of: Arabic, 
Malay, creed, morality, Quran, hadith (the sayings of the Prophet PBUH), and Islamic 
jurisprudence and history. General knowledge materials include: English, Thai, science, social 
science, mathematics, physical education, soft-skills and art. The schools run for 5 days and 7 
hours per day, so students study for 35 hours a week. Islamic education subjects are integrated 
with each other. For example, the Arabic material is related with the material of jurisprudence, 

 
25 Nana Sudjana, Pembinaan dan Pengembangan Kurikulum di Sekolah, Bandung: Sinar Baru Algensindo, 

2005, p. 49 



 

 

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theology, morality, Quran and hadith because the materials are written in Arabic since many 
references are from the Quran and hadith.. 

The curriculum in the country of Thailand used bottom up approach, starting with 
gathering Islamic education teachers from the best schools in South Thailand to develop the 
curriculum. The results of a curriculum that has been prepared and then given to the kingdom to 
be approved and enforced in the entire country of Thailand. In fact, the curriculum that has been 
already established by the kingdom can not meet the need of the students. So, every teacher also 
provides additional materials to support the existing curriculum. 

Although the royal government gives legitimacy to the implementation of the curriculum, 
it is still problematic. The people think that the royals merely fulfill the right to the enforcement 
of Islamic education curriculum without updating the curriculum for seven years. According to 
Islamic education teachers, this absence of updates makes the learning curriculum flat or boring 
and has less value. Then, the teachers are trying to give a spirit to the curriculum with passion, 
hard work, and tolerance. (Interview) 

Additional curriculum materials from the school policy is 30 minutes before the end of 
the learning activities. The teachers of Islamic education add extracurricular activities that include 
tarbiyah ruhiyah (spiritual education), morals, hadith, muhadatsah (conversations) and khitobah 
(speech). Materials presented at that session are under the authority of teachers in each 
classroom. In addition, in shaping up the morals of the students, the school holds drug 
prevention assembly.  

Specific policies in state schools in Thailand are divided into three, namely; large schools 
have 1000 students or more, medium schools have 500 students or more and tsmall schools have 
200 students or more. Ban Budhee School is located in Budhee  village of Laem Pho sub-district, 
Pattani Province, South Thailand, and this school belongs to the large school. The school has 
1020 students with 60 teachers that includes kindergarten, elementary and junior high students. 
The permit of the establishment of junior high school level is also due to the category of the 
school that has reached large school with a number of students over 1000. 

In terms educators or teachers, teacher of Islamic education is an appointed teacher of 
the kingdom and they must at least hold a bachelor degree. If the teacher has had religious 
studies background but did not obtain education course, s/he is required to take a diploma for 3 
semesters of education courses. Only then, s/he can become a teacher after graduating from the 
diploma course and has obtained a teaching license. Most of the Islamic education teachers are 
graduates from universities abroad, especially from Middle Eastern countries (Jordan, Saudi 
Arabia, Egypt, Yemen, etc.) and neighboring countries such as Malaysia and Indonesia. 

In terms of process, the learning is carried out by various methods, such as lectures, 
drill, and private recitation with integrated LCD. At the beginning of language learning in the 
field of study, students must come forward one by one for memorizing the material assigned by 
the teacher. Education in Islamic religious education is also supported by a special room of 
Islamic education or commonly called religious laboratory. This lab is enabled to support the 
effectiveness of learning Islamic teachings. 

This study does not look at the curriculum narrowly and does not define curriculum only 
limited to the collection of subjects or teaching materials but it is interpreted broadly, that the 
curriculum covers all the experience that the students gain for direction, guidance and 
responsibility of the school. The curriculum is also defined as a written document of a plan or 
program of education, as well as the implementation of the teaching plan. The curriculum can 
include a very broad scope, i.e. as a teaching program at any level of education, and may also 
involve narrow scope, such as a teaching program of a subject. Great quotes hanging on the walls 



 

 

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are also evidence that the school is trying to plant moral values to the students. There are also 
images of children saluting in each classroom door. It becomes part of the curriculum as a form 
of education and moral ethics that is applied to students in order to have a respectful attitude, 
politeness, and courtesy to others. 
In terms of evaluation, the evaluation of Islamic religious education program conducted 
through the stages of  daily, weekly, mid-term and end of the semester evaluations. As for the 
national evaluation, it is conducted through a national test to material which is called ONET for 
general knowledge, and INET for Islamic education materials. The preparation of the national 
test is organized by the royal government by inviting experts in education. Since the evaluation 
process is centrally focused, the assessment of student learning outcomes have applied the same 
standards nationally. 
  
Conclusion 
From the explanation of the paper, it can be concluded that the application of Islamic education 
curriculum in the Ban Budhee School  have met the following components: (1) objective, (2) 
material, (3) method, and (4) evaluation. Objectives can be adjusted between the education 
objectives set forth by the Law and the vision and missions formulated by Ban Budhee School. 
On the material component, Islamic religious education subjects cover 8 materials, such as 
Arabic, Malay, creed, morality, Quran, hadith, Islamic jurisprudence and the history of Islam that 
have been prepared well because all materials are compiled in a handbook. Only the renewal of 
teaching materials that has not been performed continuously. Curriculum development is still 
considered slow so that teachers are required to be creative in developing content to be studied. 
For the methods used by teachers are still on the extent of lectures, drill and memorization. 
Planting moral values can be done by hanging quotes on the walls and images of students giving 
salutation on each classroom door. The last component, program evaluation, is carried out in 
stages starting from daily, weekly, mid-term to end of the semester evaluations. Although, as a 
Muslim minority country, the national evaluation in Islamic religious education is also organized 
nationally through INET. On the other hand, the application of Islamic education curriculum is 
also supported by the Islamic education curriculum in Tadika Islamic educational materials which 
teaches 8 Islamic subjects that are the same as mentioned before. With that, the needs of the 
Muslim community as a minority towards Islamic religious education for the younger generation 
can already be met. 
 
 
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