Jurnal Pendidikan Islam TYPOLOGY OF ISLAMIC EDUCATION NEO-SALAFI VERSUS OF PROGRESSIVE ISLAM

This article discusses the principles of two traditions of contemporary religious understanding in Islam today. Neo-Salafi and Progressive Islam, where these two groups are in contradiction with ideological principles, religious practice, and orientation. This article analyzes how these two groups develop a typology of Islamic religious education at the system level and the learning process. Some of the indicators studied to explain typology are tarbiyya and ta’dīb which are in the critical and non-critical ta’līm continuum positions in Islamic religious education. By using the descriptive reflective method, the identifier’s purpose of this typology is to provide theoretical contributions to academics and practitioners as material for reflecting on the pedagogical method of Islamic education in the contemporary era.


A. Introduction
The agenda for changing the paradigm of Islamic education has been of particular concern to conservative Islamic thinkers 1 and modernists 2 .
Conservatives consider traditional Islamic education to be protected from the onslaught of modernization 3 , whereas modernists consider that Islamic education must be in the context of the changing times and require renewal 4 .
This article proposes a typology of Islamic religious education that takes into account two competing interpretive traditions within the Islamic community, Salafi Islamic education which is more conservative and the typology of progressive Islamic education which is more modernist. This article also reveals the "grass roots" of the Salafi movement as described in several studies such as Din Wahid (2014) in his dissertation specifically discussing Salafi Islamic boarding schools 7 , Noorhaidi Hasan (2008) also discusses Salafi madrasas that thrive in Indonesia 8 , and Toto Suharto (2018) which examines the transnational Islamic education ideology of the Salafi movement with several forms of Islamic education institutions such as the Integrated Islamic School and the Institute of Islamic Sciences 9 ; as well as "grass roots" of the Progressive Islamic movement as described in several studies such as Robert W. Hefner (2008) 10 who examines the politics of Islamic education in Southeast Asia, which has made a number of changes including the modernity of the Islamic education system; and Azyumardi Azra (2019) which specifically examines the transformation from traditional to modernity of Islamic education in Indonesia. 11 This article fills the void in terms of the typology of Islamic education which is not explained by the experts above so that it is unique about the neo-Salafi and Progressive Islam models in implementing Islamic education.

B. Method
This article uses the concept of descriptive reflective method. This method uses written sources such as books, books, and the latest journal articles. The researcher combines various important information according to the desired topic and analyzes these writings so that it becomes a work that explores typology of

Neo-Salafis versus Progressive Islam
In the development of Islamic education, there are two groups of religious understanding currently developing, Neo-Salafism by maintaining traditionalism style and Progressive Islam with its modernity concept 12 . These two groups each have their understanding of traditional, modernity, civilization, sharia, and Islamic learning 13 . As a consequence, these two groups have legitimacy for religious understanding that is embedded in Islamic education material.
Neo-Salafis are more likely to be traditional, which encourages their adherents to return to the pure Islamic teachings practised by the Prophet Muhammad and al-Salaf al-Ṣalih (four caliphs 14 and four madzhāb 15 ). The traditional tendency is to bring this group of ideas to a more conservative way which fully supports the literal understanding of the al-Qur'ān and Ḥadīth texts 16 .
Even so, Neo-Salafis still accept scientific and technological elements from the results of modernism, but reject epistemological elements such as rationality, humanism, novelty, and equality 17 .
Duderija's conclusion (2007) 18 , Neo-Salafis are built on the romanticism and utopia of the past to extract Islamic law and thought, and rejecting the fluctuating expressions of the times. There is a striking sign from adherents of this group that gender segregation is an obligation in social interaction, including in learning 19 .
As happened in Saudi Arabia, the debate about the separation of men and women in the learning process 20 , the interaction of regression and Muslim resistance in Iran over restrictions on women's access to higher education 21 , dan segregasi gender atas hak perempuan berpolitik di Tunisia 22 . This has caused controversy and debate in the Western 23 , which produces a synthesis that Islamic civilization is completely opposed to the West and the cross-pollination of syncretism and modernity is a utopia 24 .
Neo-Salafists believe that textual sources are the main grip and reality follows the narrative in the text 25

Typology of Neo-Salafi Islamic Education and Progressive Islam
The 'ulamā' have agreed that they divide the objectives of Islamic education into two, namely tarbiyya and ta'dīb 37 . The initiator and collector of these two terms is Syed Naquib al-Attas which reflects the difference between general education and Islamic education 38 . The term tarbiyya emphasizes the internalization of spiritual values into students' lives, while ta'dīb emphasizes cultivating moral behavior in students' lives. To achieve tarbiyya and ta'dīb, what we call ta'līm or which means a specific teaching method so that tarbiyya and ta'dīb are carried out well. Khan (1987) 39  to always be accustomed to conforming to good behaviour with al-Qur'ān and Ḥadīth and Islamic jurisprudence called fiqḥ. Modesty in practising religion is an important point in the concept of ta'dīb which ends in the terminology of akhlāq 43 . So that ta'dīb gives a large portion of Islam to focus on muamalah, social interactions, and relating to society, and this implies that morals are more important than spirituality. 44 .
If tarbiyya and ta'dīb reflect the material content of Islamic education, then ta'līm is more in the aspect of the pedagogical method as an effort to convey Islamic religious content 45 . Although the method of memorizing has developed in the Islamic world 46 , however, the Islamic philosopher Ibn Khaldun criticized this method and suggested turning to critical reasoning. Educators and Islamic education institutions today must also pay attention to the schedule and time of students in learning, lest programs such as memorizing the al-Qur'ān ignore the student's tight time so that it results in psychological pressure 47 .
When viewed in recent decades, this criticism has emerged from Progressive Islam groups who want several changes and adjustments to the education system, especially the learning methods as outlined in national policies.
The reason is that the traditional learning tradition can no longer stem the demands of society who want the competitive value of Islamic education graduates, so according to Waghid and Smeyers (2014)   This typology illustrates that tarbiyya and ta'dīb lie on the continuum of two ta'līm (critical and non-critical). We can see it that Neo-Salafis are more inclined towards non-critical learning (ta'līm) as described in the previous explanation.
Meanwhile, Progressive Islam is critical of learning (ta'līm) because it requires renewal and openness in education.
As mentioned Waghid (2011)  understanding the contextualisation of the phenomena that occur, so that the ability to memorise, study classical sources, and teacher-centred is more concentrated. Meanwhile, critical learning has implications for modern learning methods and models that focus on aspects of inquiry, analysis of religious texts on phenomena that occur so that learning in this aspect puts forward critical analysis of phenomena rather than textual deepening.

D. Conclusion
The discussion in this article on the typology of Islamic education of two religious groups (Neo-Salafi and Progressive Islam) does not intend to justify Islamic education as right or wrong, but provides a theoretical framework for educators to reflect on their teaching practice. In the end, each educator is free to choose what is best for him based on his background and theological training and the needs of the students and the school community.