THE DEVELOPMENT OF SCIENTIFIC TRADITION IN INDONESIA

AND INDIA; CRITICAL ANALYSIS OF THE PARADIGM SHIFT IN

ISLAMIC EDUCATION

MUHAMMAD MUJAB

DR.

Universitas Islam Negeri Maulana Malik Ibrahim – Malang

+628123292911

MUJAB66@GMAIL.COM

India International Islamic Academic Conference

8-9 October, 2016, India Islamic Cultural Centre

New Delhi, India

 Abstract

As a religion with more than 1,71 billion followers around the globe, Islam bequeathed a
various and different cultures. The nature of Islam, which are flexible, accommodative and
eclectic, make it spread rapidly and easily in the world, including India and Indonesia.

Islam in these two countries have been growing with similarities in many aspects, either
from the scientific tradition or the cultural traditions which flourished in their communities. Both
countries have been dominated by Hindu kingdoms in the past and have their own uniqueness
which make them different from the nature of Islam in the Middle East.

The purification movement, accommodating and Islamic moderation grow strongly equal
in these two countries. The only aspect which distinguishes them is, Islam in India is a minority,
whereas in Indonesia, is a majority. From this perspective, it leads a slight different character of
Islam in the two countries. The political economy, intrigue among communities creates the new
problems, especially in the aspect of educational tradition which developed in the recent
decades.

This paper tries to delineate the tradition of Islamic education that emerged and
developed in both countries from various aspects. The goal is to find out the ideal model of
Islamic education in accordance with the demands of the global era.

Keywords: Islamic movement, Islamic Education, Nature of Islam, Science and Knowledge
Traditions.

I. INTRODUCTION

The idea which sets the background was started from the researcher’s observation
towards a phenomenon, the establishment of Pesantren2, which is initiated by the societywith
desire to preserve the Islamic teaching. In this regard, the researcher intends to contribute some
scientific concept about Islamic social relation pattern with academic world especially Education
which is based from Pesantrenand Islamic Higher Education Institution which is initiated and

1"Christianity 2015: Religious Diversity and Personal Contact" (PDF).gordonconwell.edu. January 2015. Retrieved
2015-05-29.
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Traditional Islamic Education in Indonesia
grew by the society to explore deeply the pattern between education and religious authority
which has local specialties both in Indonesia and India.

A study of socio-education about the social relation with academic institution has been
done by ZamakhsahriDhofir, Mastuhu, RidwanNasir, etc who have discussed the relation pattern
between society and pesantren. This pattern becomes interesting when it is related with the
emergence of western institution which later being legalized by the government as National
education.

The introduction of western education system in Islamic world sometimes creates a

tension in Islamic society, but it gains different response from young Muslim scholar, religious
puritan figures, and other moderate religious figure. Western education system gives a kind of
enlightenment to Islamic world, but it threatens to reduce the religious values in that new system.
Furthermore, this clash brings about the creation of two education system in Indonesia and India.
From both education system come into the polarize relation between academic institution among
the Islamic society which later on creates two education models stronghold, that are national
education and traditional education. They were born and exist within a country, but could not
comprehend each other due to the different reference, idea and purpose.

II.THEORITICAL REVIEW

Al – Quran and Hadeeth as the main source of knowledge in Islam is inevitable from the
past till present, for the worldly affairs and hereafter. Al-Quran as revelation has become the
inspiration for the inception of either the pure religious sciences or modern sciences. However,
most Muslim only stress on the law aspect and the universality of Quranic message is less
concerned among the Muslim.

Al – Quran is not only a revelation book that informs about the unseen affairs, but also
signifies the reality which can be sensed by human being. E.g.worshiping with stipulated time
can be known by observation in the nature, which excite all sensible man to observe the time to
begin and to end, this is the Quranic perspective. But Quran also talks about the unseen and
unreachable affair for human mind, such as the creation of the Universe, earth, mankind, and the
ongoing process which is only laying on the God’s hand (Tafsir Ilmi;2010)
 Human’s sciences grow because the Scientists work in certain methodology, experiment,
observation even reason. Those scientific achievements make the AyatulKauniyah in Quran
which was mystery can be revealed. No wonder, Einstein said “Science without religion is lame,
religion without science is blind”. The scholars accepted his view because between Science and
religion has common point, The Scholars and Muslim Scientist kept trying to reveal the divine
mystery in the AyatulKauniyah. Even Muslim Scientists in the 9th century has invented theories
including Astronomy, Physics, Chemistry, Biology, Math and Medical Sciences; therefore, they
could bring the Europe in the peak of civilization which is called The Renaissance Age.
(TafsirIlmi : 2010)

Islam has built the Scientific tradition that enable to comprehend the universal
phenomenon because it has Iqra’ tradition i.e. to read all objects including written verses and
AyatulKauniyah. Their achievements has inspired many terms which is now popular as Bayani3,
Burhani 4 and Irfani 5 Paradigm. From Bayanisprings a kind of sciences such as Tafsir,
UshulFiqh, Balaghah, HadeethRiwayah,etc. From Burhani approach springs sciences such as
Physics, Astronomy, Medical, etc. while Irfani paradigm springs Tasawuf which enable men to
understand their nature. So they shall able to hold their lust to attain a close place with Allah and
beware to live in deceitful world. (TafsirIlmi ; 2010)

Al Quran, as the source of knowledge, does not separate between the secular sciences and
religious sciences, between fardhu ‘ain and fardukifayah, between worldly science and hereafter.
Thus, had Muslim keep holding on Al Quran, there will be no demarcation between religion and
science, because both have been signified by Quran.

There are three theories to look at Muslim achievement in the past through the modern
sociology perspective, as said by PiotrSztompka. First, based on ancient thought, is according to
Supernatural power, based on this ism, all mankind’s achievements is merely the God’s will.
Second, it is possible due to the change of natural potentiality and the innate organism of the
society itself. Third, the progress occurs because of changes brought about by the collective and
individual behavior of the society, in other words if people want to get advance, there must be an

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textual comprehension
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empirical proof
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intuition that enriches humankind with internal spirituality
elite -group to struggle for the community itself. The progress must be cultivated by members of
the society itself. So, if Islamic communities aim to make significant changes, they have to try to
achieve their goals by mobilizing all capabilities and capital possessed. This thought is in line
with the view of Qur'an.

Meanwhile, theory of tradition based on Sociology is born in two ways, first; tradition
emerged from the bottom through spontaneous mechanisms which cause a kind of, reverence,
love, and admiration which then distributed many ways, which affect society to act and behave
in certain ways then become the public behaviours. Second; tradition emerged through coercion,
in which something is regarded as a tradition is selected and used as a common concern or
imposed by influential individuals, such as rulers, the military commander, or a charismatic
figure. (PiotrSztompka; 2007)
Thus Muslim scientific traditions of the past or present-day from above theory grow and
thrive because of something that excites admiration. Then comes desire to copy the attitude and
arises behavioural change. Vice versa, by the same token, a tradition will be strengthened, shrink
even disappear altogether due to strong pressure from newer tradition.

III.RESULT AND DISCUSSION

History has described the advance of early traditional Islamic scholarship. One of some
proofs is how west has tried, by individually or collectively, to transfer Islamic scholarship
Europe in three phases.

(I) First Phase; in the last 10th century, there was transliteration of Arabic books to Latin by
individuals. E.g. Books of Astrology, Science, Logic and Medical.

(II) Second Phase ; in the 11 – 14th century, Islamic books have been translated to Latin, the
translation books have been used for teaching directly in schools. They gave name of the
schools and the science teacher by following Muslim tradition. Almost all the branches of
knowledge which was written in Arabic has been translated and studied seriously. E.g. (1)
logic, (2) Geometry, Optic, Civil engineer (3) Astronomy and Astrology (4) Philosophy (5)
Medicine (6) Alchemy (7) Geometry. Each branch of science has three until seventeen
translation books.
(III) Third Phase; between 16 – 17th century. This phase is the golden age of Arabic studies in
Europe because the uncountable book which have been translated. Since the Arabic books
have been brought to Universities in Europe, it eases the translator to do the job. An
important note, in the second phase, was on the same time with the fall of Spain as the
center of Islamic civilization in the west, as the result of the crusade. The effort of
transliteration did not stop here. After they mastered on Science book, they continue to
translate Quran and Hadeeth, and other branches of religious book, there Christian came to
know that Muslims is not barbaric, savage and dangerous like they have labeled
(MuzaffarIqbal, 2007:114-1170)

Then how dichotomy between religion and science happen? According to Ian G Barbour,
in his book When Science meets Religion (2000), there are four types relationship between
religion and science; 1. Conflict 2.Independent 3.Dialogue and 4.Integration. Ian concludes that
religion and science is a field that stands alone because of different methods and their existence
is difficult to reconcile. Religion expresses through the forms of ritual and religious practice in
religious community. Religion regulates to live a life based on faith. On the contrary, science
develops from specific questions to interpret phenomena and processes which then analyzed by
new approach and theories. (ZainalAbidin, 2006:93)

From the Western tradition, secular sciences grow and become a tradition that affects the
modern education system dichotomously. Furthermore, this tradition developed in the schools
founded by the colonial, either in Middle East, South Asia or Southeast Asian countries,
including Indonesia. whereas previous Islamic tradition never disputed between theology and
non-religious science and prohibiting to study the sciences, unlike the Christian tradition in the
past, because the Church has the authority to control things from outside, as revealed by
Muzaffar;

"Furthermore, the particular history of the relationship between modern science and
Christianity is especially inapplicable to Islam, since there is no church in Islam, no
ecclesiastic authority that could have entered into interaction with scientists and
institutions in any formalized scientific concentrate form. There is no Pope who could
have established the "Holy Office of the inquisition," as Pope Paul II did in 1542, or who
could have issued an Index Prohibited or encircle Books on Islam and science"(Muzaffar;
2007; XVII)
In further developments based on the recommendation of the Second World Conference of
Islamic education, Islamic education material is divided into; (1) perennial knowledge, i.e.
science in the classical period is known as an-naqliyyahulum, (2) the acquired knowledge,
referred to uluumaqliyah (al-muktasab) the details are as follows;

Group I. Perennial science (immortal sciences)

a. Al-Qur'an, reading, memorization, interpretation (tafsir)

b. As-Sunnah
c. SirahNabawi, Sahabah (Companion) , and the early Muslim period,
d. Tauhid
e. Uhsulfiqh and fiqh,
f. Arabic language (phonology, syntax and semantics)

Group II. Acquired science (Muktasab; Sciences resulted from man's research);
Imaginative (art); Islamic art, architecture, Language and Literature

a. Social Sciences, Philosophy, Education, Economics, Political Science, History, The

History Of Islamic Civilization, Geography, Psychology, and Anthropology,
b. Natural Sciences, (theoretical) Philosophy of Science, Mathematics, Statistics, Physics,
Chemistry Etc.
c. Applied sciences; Medical, Technology, Engineering, Agriculture, And Forestry.
d. Practice; Trade, administrative sciences, library science, and communication.
(MunzirHaitami 2004:103)
In ‘Dialogue’ approach between science and religion, where science reveal Specific
questions, here it allows a parallel relationship pattern between theoretical specific knowledge
and specific theological beliefs, resulting creative interaction between the two disciplines. While
in 'integrated' approach is done by asking how the belief is formulated in the context of modern
science. Although science and religion are seen as something stand alone because of the
differences in sources and methodology, but the holy book of religion lead people to discover the
natural phenomena which concerned in science, because this natural phenomenon is a major
concern to scientists, it gives birth to the areas of scientific disciplines such as Physics,
Chemistry, Biology, Anthropology, Mathematics, Astronomy and so on, because of the diversity
of attention for scientists to the studied objects.

Next comes the alternative bids, namely the idea of Islamization of science pioneered by
Syed Naquib al-Attas which seeks to formulate new tradition called “indigenization of science
and technology”, to build science and technology adjusted with religion, tradition and culture of
Islam. (Mohd.Zaidi Ismail and Wan Suhaimi Wan Abdullah. 2012: P.367). The Islamization of
science is not merely juxtaposing between science and the texts of the Qur'an and Hadeeth but to
offer alternatives based on the paradigm of Islamic science, a science which was developed not
only based on moral values and the Islamic science values but how science is built, on the order
of the Islamic values, were able to develop a new awareness of the importance of the divine
values.

A. MODERNIZATION OF ISLAMIC EDUCATION IN INDONESIA

Islamic education in Indonesia begins in Pesantren, established by the scholars before the
independence of Indonesia. As the oldest institutions, Pesantren has undergone tremendous
changes due to the demands of the situation and conditions which require it to modernize the
education system. Nonetheless Pesantren as institutions have certain characteristics. E.g.
Pesantren teaches ‘KitabKuning6’ which is placed in a privileged position in its curriculum. in
learning methods, it is done by the system bandongan7 and sorogan8 with unique pattern. Began
with mukhtasarat books 9 , then continued mutawassithat books 10 , and continued with more
advanced books. (Abdurrahman Wahid, 2007)

The term of Pesantren is generally a cluster consisting of several buildings, the house of
master, mosque, teaching place or madrasah, and student’s dormitory. From here, the terms of
madrasah and pesantren sometimes overlap, because generally, in Pesantren there is madrasah
whereas madrasah is an independent educational institution that stands alone outside Pesantren.

To trace the scientific tradition in pesantren, we need to see the development of the
Islamic sciences since the first generation, where Islam emphasis on the educational aspect,

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yellowed manufactured paper book written in Arabic letters
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Informal education
8
Private education
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Simple text
10
Medium text
According to Wahid, Islam developed its scientific device early, where it can be proved by the
existence of specialties groups such as Abdullah ibn Abbas the interpreter, Abdullah IbnMas'ud
who is experts in the law, and Zaid bin Thabit who memorizes Quran, and so on.

The tradition was further developed in the field of jurisprudence, like

AbdurrahmaQadiIbnAbiLaila, reading Qur'an like Imam ‘Asim, those scholars treated Qur'an and
Hadith as object of science not mere a medium to get divine reward. By its flexibility, Islam
receives the traditions of Hellenism, Greek philosophy, and mysticism until there was a great
clash of civilizations between the Islamic culture and other cultures. Then it felt the need of
scientific development which not only relies on the Quran and Hadith alone, but also the study of
grammar and linguistic, it gave rise to such a well-known figures like Kholil bin Imam Ahmad,
Imam Sibawayhand so on.

According to Wahid, Islam in the early time has strong tradition and ability to absorb
knowledge massively, develop the common welfare and expand their insight and outlook on life,
but at the same time they stick to the original norms which they believe is the real pillars of great
Islamic civilization. Muslim scholars have good reputation in science, but at the same time,
remain the slaves of Allah, their faith do not fade when absorbing the secular sciences from
outside. But gradually it changed when the normative constraints become stronger, defeated by
the absorption from external without supervision from the inside, what left is now normative
sciences which do not leave the place and attention to the needs of natural creation of scientific
rationality. scientific rationality is, indeed, the origin of the scientific tradition of Islam.
(Abdrurrahman Wahid; 2007; P.127)

In Indonesia, at least there are three influx of Pesantren scientific tradition; First, the
inclusion of the Islamic sciences in the 13th century. Second, the departure of Indonesian scholars
to Arabian Peninsula in 17th century.Third, in the 19th century - the generation of Sheikh Nawai
of Banten, KH.Mahudzof Termas, KH.Arsyad of Banjar, KH.Khalil of Bangkalan,
KH.HasyimAshariofTebuireng, KH. AbdusSamadof Palembang, and continue till now.

The books which are studied in Pesantren in Indonesia are generally Fiqh or
jurisprudence and Tasawuf or Sufism, it is, according to Martin Bruinessen, caused a renewal or
purification process that emerged in the 17th century. Initially, Tasawuf were more prominent
than Fiqh, but due to the movement of Islamic revival, followed by the emergence of modernist
movements such as Al-Irsyad, Muhammadiyah, TareeqatNaqshabandiyah, Fiqh or Jurisprudence
became the prominent more than all subjects (Martin; 1994: P.112). Moreover, the traditional
Pesantren generally has BahtsulMasail, solving the problems that require answers from the
literature of KitabKuning, and fiqh is more appropriate to be used as the main reference.(KH.
Mitahul Ahyar:2013)

The noble values of tradition in Pesantren are developed in the whole order of life and
preserved well, the educational system in Pesantren is a typical and varied in the level, as
follows; First, transcendental orientation, the scholars of Pesantrenis one who has strong
commitment to religion. Second, transmitting the teachings of Islam is obligation for Muslim.
Third, the simplicity is the implementation of devotion to Allah SWT. Fourth, the firmness in
upholding the principle of moderation.Fifth, highly human solidarity. The values which underlie
the Islamic tradition above successfully formed tawasuth value or moderate, tawazun or to
maintain balance and harmony, as well as tasamuh or high tolerance attitude is “has a firm
principle of justice”. (Suryadharma Ali, 2013: P.86)

The significant of modernization of Madrasah or pesantrenwas marked by the

publication of the three ministerial decree of Indonesia in 1975. (Minister of Religious Affairs,
the Minister of National Education and Culture, Minister of Home Affairs) outlined that
Madrasah at all levels are equals to the public school by requiring its 70% of curriculum is
general subjects and 30% is religious subjects. But if the meaning of modernization of Pesantren
is the formation of classical tradition, in fact this model was first introduced by the Dutch
government in the half of the 19th century i.e. People School Education, volkshoolen, began in
1870s. in 1892 the number of school reached 515 and has 52, 685 students approximately . The
emergence of Dutch was responded by Muslims to establish similar schools with religious
curriculum, pesantren in Java also did similar action, an awareness to make a change. In this
regard KarelSteenbrink as quoted by Azra called it "Refuse while following” (Azra; 2012:
P.121)

By the entry of madrasah into National Education subsystems, many consequences

following, e.g. the standards required madrasah equal to public schools which is under the
auspices of Ministry of Education and Culture, either in the standard of educator, process
standards, and other standards set in accordance with laws and regulations. Although there has
been a change of government policy, but Pesantren with madrasah are not easily accept the
policy, the Kyai11 worries that it will lead crisis of identity, the loss of purpose, substance and
character in Pesantren. The identity struggle led to the growth of various models of Pesantren in
Indonesia. If the first Pesantren was typified on the characteristics and its prominence in the
fields of takhassus, now is shifted, Pesantren is categorized based on the curriculum and the
schools under it. In recent time, Pesantren manage educational institutions from Kindergarten
level to Higher Education.

The struggle of Pesantren is in the ‘academic expectation’ to improve the quality of

Islamic education and ‘social expectation’, Muslim expect that Islamic school is the foundation
to spread Islam. Beside these, the demands of globalization requires Pesantren to actively
participate in preparing students in the constellation of global society (global state) but the other
side the national education demands for education which preserve the national character as
nation state that oriented toward social reconstruction so that education meant to empower,
create self-sufficiency, prominence and tolerance in pluralistic ethnic, language and diverse local
culture. (Azra; 2012)

Pesantren is required to:

1. Preserve tradition as place of transferring knowledge in the religious science, as the

center of tafaqquh fi al-din

2. Follow the curriculum of Ministry of Education and Culture, or

3. Follow the curriculum of Ministry of Religious Affairs

4. Conduct vocational education or (vocational training)

Thus Pesantren is more than the centre of religious education. Students are taught
religious knowledge and life skills to get ready to enter the realm of globalization.

The shift orientation in Pesantren education experiences a never ending process in

accordance with Sunnatullah, the laws, from the ‘deductive-dogmatic’ towards ‘inductive-
rational’ because Pesantren is required to pay attention to public desire. Therefore, Pesantren
should be able to read and translate the tendency of society which constantly changing due to the
development of science, technology and culture (MujamilQomar: 2002). In Indonesia modern

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Head Master of Pesantren
Pesantren has successfully absorbed new elements and keep preserving the old tradition. Like a
principle applied in Pesantren;

‫المحافظة علي القديم الصالح واالحذ بالجديد االصلح‬

"Keeping the good old traditions, and take a new one better"

Presumably from this principle the leaders of pesantren are flexible and accommodating
to absorb the changes that occur in society, because pesantren has religious function (diniyah),
social function (ijtima'iyah), and education function (tarbawiyah) these three functions are
maintained consistently till now. By this model pesantren back to the first function, that is a
place to learn the pure religious knowledge outside school /college.

The development of Islamic Higher education in Indonesia in the last decade has
experienced a rapid progress, either institutionally or scholarship. If the first orientation
prominently on pure science development (fiqh, tafsir, hadith, and so on), now the tradition of
scientific development at Islamic universities is based on ‘wider mandate’ integrated pattern. So
the students who continue to college do not face a psychological barrier after leaving Islamic
tradition. In the case of Universitas Islam NegriMaulana Malik Ibrahim – Malang (UIN Maliki
Malang), the development of the university is based on the model of ‘integrated curriculum’, by
combining the Islamic tradition and modern university. Therefore, the idea of modernization in
Islamic higher education should not deprive from its Islamic roots, so UIN Malang is known by
its ‘four pillars’ as the basis for the development of its institution and its scientific tradition. The
four pillars according to Imam Suprayogo as the initiator was; (1) The spiritual deepness (2) The
majesty ethical conduct (3) Science broadness, and (4) Professional maturity. (Suprayogo;
2011).To realize ‘four pillars’ idea, UIN Malang developed "al-Jami'ahMa'had", boarding
university. The existence of al-Jami'ahMa'had is expected to accommodate the need of wider
community which combines the tradition of Pesantren and the university. Meanwhile, in science,
the development of university follows the pattern of integrative-holistic, non-dichotomous model
of scientific development, by putting the revelation not merely to teach the rituals of worship, but
also to call on people to pay attention and to investigate natural phenomena deeply as a form of
AyatulKauniyah which should be studied seriously. Thus, there will be no dichotomy of science;
knowledge is believed to come from Allah, Either from AyatulQawliyah (Quranic) or
AyatulKauniyah (observation, experiment, and logical thinking).

To strengthen the basis of integrative knowledge, UIN Malang also performs strategic
steps by using Arabic and English as the instructive language in classes. Because in mastery the
both languages, students will be able to open up new horizons in science and classical Islamic
civilization as well as medium of world communication. now UIN Malang became ‘inspiring
ideas’ as well be one of the pilot models of development for other Islamic universities in
Indonesia, both in the scientific tradition development and institution.

B. MODERNIZATION OF (MADRASAH) ISLAMIC EDUCATION IN INDIA

Since Islam arrived earlier in India, the tradition of Islamic education in India is not same
with Indonesia, the colour of its tradition of Islamic education there formed and experienced for
long time. Thus, Islamic education underwent several changes as well. The Popular terms of
Islamic education in India is called madrasah or maktab. According to the official sources, the
numbers of madrasah in India are about 30.000, from small to madrasah which have thousands
of students.

Most of the madrasah in India taught religious sciences as the heritage of the past, but
not few of them enter the government curriculum in their education system. Madrasah was
established since the beginnings of Islam in southern India, Malabar region, in the end of 7 th
century, when Arab Muslim traders resided there. in the 9th - 10th century, madrasah experienced
a significant improvement when Sindi, (now Pakistan) under the rule of Arab (Amawiyah
dynasty), later developed widely since the Delhi sultanate stood at the beginning of the 13 th
century. In the reign of the Mughal empire (1576-1857) the establishment of madrasah was on
its peak. In almost every region of the whole India was built madrasah complete with mosques
where the Ulama taught religious sciences.

Far Before the Mughal empire stood, Tughlq dynasty (1351-1388) concerned about
education, madrasah was the center of religious sciences and place of training for appropriate
technologies such as craft-making and civil engineering (Zafarul Islam, the Milli Gazette:2010)

As in Indonesia, the background of the establishment of madrasah in India is a political

fight against the colonial. British government did not set up education to the Muslims and
Education aimed for filling to the government post and the interests of colonial government. The
education and economy of Muslims in colonial times were suffering, thus they took initiative to
set up educational institutions for Muslim children as it has become a tradition established during
the reign of Indian Islamic dynasties earlier.
According to ArshadAlam, in his book “inside a Madrasa 2011”, the birth of the
Madrasah in India during the colonial was because the government has removed the system and
did not recognize it as an education system.Whereas, before the colonial, Islamic education
institution was the only model of education system for Muslims.according to Arshad, this initiate
Muslim to establish an education by raising funds from the public. E.g. the establishment of
DarulUloomDeoband, established in 1867, became one of the centres of Islamic education in
India. The operational funds depend from donors and not rely on government assistance at all
(Arshad; 2011:P.14)

As representative of Islamic Traditional Education in India, the reputation of

DarulUloomDeoband as the center of religious study has been dubbed as ‘The Al-Azhar of
India’ in the context of Islamic scholarship development. it has spawned world-class figures and
has the total number of alumni could be more than 106 thousand. Because in average, it has
around 2,000 graduates each year12

The unique about this institution is not the inclusion of general subjects at all; the alumni
will acquire the general knowledge outside. The highest level of graduates of this institution
aligned with Bachelor Degree, either inside or outside India after studying for five years, so they
may continue to university at the master level.

In contrast to DarulUloomDeoband which focuses on the religious subject,

DarulUlumNadwatulUlamais more modern in accommodating the development of education in
India. It was founded in 1892 in Lucknow, capital of Uttar Pradesh. One of the underlying ideas
of its establishment is aimed to "reforming the methodology of education". No wonder, that there
are subjects in its curriculum like English, Economics, and other sciences which are considered
as secular. Nevertheless, In terms of modernization NadwatulUlama declares itself a moderate
institution and balance between religious education traditions and the changes that occur outside.

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http: www.inter-Islam.Org/Pastevent/Deoband.html
So, for NadwatulUlama, Education must be tailored to the needs of society13. For that reason,
Arabic became the language of instruction in the classroom, a written language in
correspondence and scientific papers. The goal of the graduates of this institution is to spread
Islam and communicate with Muslim communities from other countries by Arabic and English.

Indian Madrasah today, has undergone significant changes either in administrative or in

the syllabus, especially in the last two decades. The critic presented by Arshad said, now many
Madrasah grown and developed in India, but each Madrasah as if stand-alone, no organization
which act as forum for them. Moreover, for further studies that conducted by the alumni of
Madrasah with private learning system, the questions that disturbing for Arshad is, if the
students are being asked; 'To whom do you learn, not where do you learn', according to Arshad,
is awkward question, because it shows lack of uniformity system and curriculum in
madrasah.Different with the system developed by Darul Uloom Deoband, this institution
conducts a strict control and supervision at the madrasah affiliated to it. By this system, the
quality control of madrasah can be maintained both in the curriculum and the learning system.

On the other side, many madrasah implemented dual curriculum system, i.e. NCRT
(National Council for Educational Research and Training) in which the standard curriculum
used, is equal to the standards used in the curriculum in government schools with additional
material in Arabic, English, Urdu, and Qur'an – Hadith subject, Fiqh and SirahNabawi. Even in
madrasahJamiatusSalihah -Maharastra,established in 1950, has been equipped with computers
learning to follow the national curriculum standards at the high school (Grade 8th)and various
facilities such as smart class, hospitals and banks. The latest model of madrasah has inspired
many others to modernize the education similarly in many areas of India. E.g.
MadrasahJamiatussalihatRanpur (1970) and many others. (JuleMareike Winkelmann:2005)

The modernization of high Islamic education in India started with the emergence of
Aligarh Movement (1857), a movement that realizes the importance of shifting the orientation of
Islamic education from traditional to modern. Sir Syed Ahmad Khan and his friends are the most
meritorious figure behind the reformation of Islamic education in India. He create a ‘scientific
society’, the movement of translation from English into Urdu for Muslims in order to make
them interested in learning English. This movement managed to translate the books of

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http: Www.waag-Azhar.org/en/Makalat
Agriculture, Politics, and Education. Khan who had just returned from England aspires for
Muslims to learn about the progress of the West in various branches of science.

Khan also publishes a journal Tahzib-ul-Akhlaq, aimed to awake the Muslims from the
slump of the past and be aware of the challenges. he collected donations from Muslims and
British assistanceto build a college, The Muhammadan Anglo Oriental College and changed to
Aligarh Muslim University, which later became the forerunner of modern Islamic education in
India.The aim of establishing the University was"to bridge between the old and new, the East
and the West" (K. A. Nizami 2002:P.69). But the main dream of Khan was Muslim could have a
magnificent university like Oxford University which he has visited for two months. To build the
university, Khan did not hesitate to request from his Hindu friends, like Vizyanagram, Patiala,
Raja DevNarain Sing, etc. No wonder, in 1898 there were 285 Muslims and 64 Hindus registered
as students. (K.A.Nizami: 2002: 70). There are some important notes of Khan’s to reforms
education in India;

1. To develop freedom of thought and get out of the rut of custom and tradition. "So long as
freedom of thought is not developed, there can be no civilized life"

2. To get rid of religious beliefs Reviews those which had no real religious sanction Stood
behind them but as an obstacle to the growth of culture;

3. To get rid of all religious and other superstitions;

4. To educate women and to teach them handcrafts, etc

5. To make collective Efforts for providing educational facilities and;

6. To develop various arts and industries. (K.A. Nizami; 76)

For Khan, religion never stagnates but dynamic, serving the social needs of man in
accordance with the passage of time. Studying the comparative religion is important to avoid a
narrow minded and open the intellectual horizons.Finally, from Aligarh Muslim University
comesJamiaMilliaIslamia University in New Delhi, a modern Islamic university established by
the alumni of Aligarh as a symbol of Nationalism of Muslim in India.

III. CONCLUSION
 It can be concluded that the modernization of Islamic education both in India and
Indonesia face many obstacles. Barriers were generally located on the unpreparedness of
Muslims to accept the change because the spirit of seeking knowledge in Muslim do not recover
as in the heyday of Muslims the golden age of Islam in medieval times.

Both countries have experienced the colonization, and they have possessed the scientific
tradition for long time,but stagnation of thought in Muslim is the result of the colonial policy that
limits them in education. Either intentionally or unintentionally, West has made dichotomy
between science and theology. Though the history of Islam proves, during the triumph of
Muslims it was when Ayatul Qawliyah and Ayatul Kauniyah gain the equal attention by Islamic
scholars. Then Islam succeeded laying the foundations of pure sciences that are beneficial to the
development of science and technology. The development of scientific tradition among Muslims
in Indonesia and India are basically not much different, where the influence of local culture and
civilization are strongly interacting with Muslims.

To develop Islamic educational institutions is not easy, especially in India where Muslim
is minority, while in Indonesia; the quantity is favorable for Islamic scientific development.
Educational paradigm shift began to occur in both countries since the independence. The urge for
integration of sciences became stronger and provides hope for Muslim revival.

India was strong in developing Islamic scientific tradition, but Muslim as minority may
become an obstacle. Meanwhile, scientific traditions have lasted long in Indonesian Pesantren as
well as the awareness of Muslim scholar not to segregate the general science and religion. It is
expected that Indonesia can be ahope for Muslim. In this context can be concluded that India has
more established scientific tradition and intellectual. It has strong influence in South Asia and
beyond. While the scientific tradition of Islam in Indonesia appears to be flexible and
accommodating to the changewhich is good for future mode of Islamic education.

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