Islamic education has significantly transformed from the time of Prophet Muhammad (PBUH) to the present. In the early days of Islam, religious teachings and knowledge were imparted informally through halaqah (small study circles held in mosques). The companions would gather around the Prophet to listen to divine revelations, receive guidance, and deepen their understanding of Islam. This halaqah model enabled them to learn directly from the primary source, the Prophet Muhammad (PBUH), who conveyed knowledge with wisdom, gentleness, and clarity, making it easily comprehensible for those who are new to Islam.
The Prophet honoured companions (old and young) who excelled in knowledge and rhetorical skills. Figures such as Ibn Abbas, Ibn Umar, and Ibn Amr were renowned for their deep understanding of Qur’anic exegesis (tafsir), Islamic jurisprudence (fiqh), and Hadith sciences. Ibn Abbas, for instance, was known as Tarjumanul Qur’an (Interpreter of the Qur’an) due to his eloquence in explaining its meanings. He was frequently consulted for insights into sacred texts, receiving direct mentorship from the Prophet. This underscores how, from the outset, Islam placed great emphasis on the pursuit and dissemination of knowledge.
Similarly, Ibn Umar and Ibn Amr were not only scholars but also effective communicators and preachers. Their ability to convey Islamic teachings in an accessible manner attracted many to the faith. These companions represented the first generation of Islamic intellectuals, combining profound knowledge with the skill to communicate religious teachings effectively. Their legacy continued to inspire generations that followed.
The Transformation of Halaqah into Structured Learning
After the era of the companions and tabi‘in (successors), Islamic study circles evolved further. During the time of the four great imams (Imam Malik, Imam Shafi‘i, Imam Ahmad, and Imam Abu Hanifah), halaqahs became more structured with formalized teaching methodologies. Many schools or madrasahs appeared, with dedicated teachers and imams. This period marked the beginning of organized religious education, where students gathered in specific halaqahs to study fiqh, Hadith, and tafsir, each aligned with the methods and approaches of these scholars. This system laid the foundation for more formal Islamic educational institutions in the future.
During the Abbasid era, Islamic education flourished, reaching its zenith with the establishment of Bayt al-Hikmah (House of Wisdom) in Baghdad, a hub for translation, scholarship, and scientific research. Knowledge expanded rapidly, integrating scholars from various backgrounds. Bayt al-Hikmah symbolized the peak of Islamic education, encompassing not only religious sciences but also mathematics, astronomy, and medicine. Notable scholars emerging from this institution included Imam Hanbal, Al-Khwarizmi, the Banu Musa brothers, and Al-Kindi. The diversity of scholars and disciplines fostered intellectual dialogues, the results of which are still evident in modern knowledge.
The Rise of Formal Islamic Institutions
The educational model pioneered at Bayt al-Hikmah inspired the establishment of madrasahs across the Islamic world. One prominent example was the Nizamiyah Madrasah in Baghdad, founded by Nizam al-Mulk during the Seljuk period. This institution not only taught religious sciences but also incorporated general knowledge. Great scholars such as Al-Ghazali were part of this system, which later served as a model for Islamic education worldwide, producing scholars, judges (qadis), and intellectuals.
During the Ottoman era, Islamic education further expanded with the establishment of state-sponsored madrasahs aimed at developing scholars capable of supporting the administrative and legal framework of the empire. One of the Ottomans’ major educational achievements was the founding of Darülfünun Osmani under Sultan Abdul Majid, which integrated religious studies, law, and modern sciences. This institution laid the groundwork for modern universities within the Islamic world.
The Development of Islamic Education in the Nusantara
In the Malay Archipelago, Islamic education evolved through Surau and pesantren (al-Funduk) as centers for religious learning. One of the earliest institutions to introduce formal Islamic education in Indonesia was Sumatera Thawalib, established in the early 20th century. Led by scholars such as Sheikh Abbas Abdullah, Sumatera Thawalib incorporated secular subjects like mathematics, world history, and geography in the 1920s, marking the early integration of religious and general education in Indonesia.
By the 1950s, Islamic educational institutions began systematically adopting general education curricula, as pioneered by Sumatera Thawalib. Prominent modernist scholars such as Muhammad Kasim Al-Kalili (Al-Imam, Singapore), Muhammad Abduh, Jamaluddin Al-Afghani, Rashid Rida (Al-Manar, Egypt), Abbas Abdullah, Abdul Karim Amrullah, Abdullah Ahmad, Zainuddin Labai (Sumatera Thawalib), Ahmad Dahlan (Muhammadiyah), Hasyim Asya’ari (NU), Ahmad Sukarti (Al-Irsyad) and A. Hasan (Persis) played a crucial role in this transformation. Through magazines and publications, these intellectuals disseminated both religious and general knowledge, broadening access to education for the wider society.
The Shift from Halaqah to Classroom-Based Education
The transition from the halaqah system to structured classrooms also brought changes in learning methods. In the traditional halaqah, students learned collectively in an open system without fixed class divisions. In contrast, formal education categorized students into graded levels based on their abilities, allowing systematic academic progression through examinations and assessments. This structure provided clear educational pathways and better monitoring of students’ intellectual development.
The structured education system also contributed to the moderation of Islam in Indonesia. Following independence, formal Islamic education played a vital role in fostering a balanced understanding of Islam, preventing extremism while encouraging adaptability to modern advancements. This system produced intellectual Muslim leaders with open-minded perspectives capable of contributing to national development.
Moreover, the integration of Islamic and general sciences prepared Indonesian Muslims for global interactions. Graduates of Islamic educational institutions that embraced the classroom-based system were able to navigate global challenges, maintaining strong religious foundations while possessing broad knowledge. This transformation demonstrates that the shift from halaqah to classroom learning not only changed teaching methods but also positively impacted the intellectual and social progress of Muslim communities.
The Future of Islamic Education
As time progressed, the classroom-based system continued evolving, incorporating modern knowledge and technology. Many Islamic institutions in Indonesia have begun integrating religious curricula with science and technology, aligning with global developments. This approach ensures that Islamic education produces not only religious scholars but also scientists, doctors, engineers, and professionals, all grounded in Islamic values.
The transition from halaqah in Surau to structured classroom curricula proves that Islamic education is highly adaptive while remaining rooted in fundamental religious principles. As a result, Islamic education in Indonesia has developed with a strong foundation, enabling it to continually shape high-quality Muslim generations. From this transformation, future leaders emerge—individuals of integrity who uphold Islamic values while positively engaging with society.
This evolution in Islamic education has not only enhanced educational standards but also reinforced Islamic moderation in Indonesia. A diverse and structured curriculum ensures a balanced understanding between religious and secular knowledge, making Islam a dynamic force capable of addressing contemporary challenges.