MAINSTREAMING THE KNOWLEDGE OF ISLAMIC EDUCATION WITH PROGRESS AND OF ISLAM NUSANTARA EDUCATION

The knowledge of Indonesian Islamic education is still strongly influenced by Middle Eastern Islamic education, which is currently experiencing political turmoil and bloodshed due to the transnationalism and global Salafism movement. If this condition continues, Indonesian Islamic education will suffer the same fate. In such a situation, Islamic education with progress and Islam Nusantara education must appear prominent, becoming the mainstream (mainstreaming) as a stronghold of the NKRI. Although some studies deliberately make the difference between them, they have the potential for conflict, but the principle of caring for diversity must be put forward. Library research with this qualitative approach formulates the scientific mainstreaming of Islamic education with progress and Islam Nusantara education amidst the flow of transnational Islamic education. The findings of this study indicate that the scientific advancement of Islamic education with progress is Al-Islam and Kemuhammadiyahan (AIK) while that of Islam Nusantara education is Aswaja. AIK develops knowledge that supports the local wisdom and diversity, while Aswaja maintains local wisdom and national character through science. Both represent the science of moderate Islamic education that is more enlightening than Middle Eastern Islam; thereby, it has the potential to promote Indonesia as a barometer of Islamic world education. 
Keywords: Islamic education, Kemuhamamdiyahan, and Aswaja


A. Introduction
Trans-nationalism movement, global Salafism, 1 and Arab Springs, 2 as well as ISIS (Islamic State of Iraq and Syria) have caused such political turmoil as well as bloodshed in Middle East. 3 The condition signifies that the development of Islamic education cannot be much expected from the Middle East. Conversely, Indonesian Islam or Islam in Indonesia 4 shows is shown by the emergence of pesantren or boarding school by several Muhammadiyah institutions -Islamic education with progress. On the other hand, the concepts of knowledge Islamization, 13 Islam scientification, 14 and science integration 15 indicate that NU is rich of religious scholars, but poor in scientists. Another indication of the latter is the efforts taken by NU-based pesantren and madrasah (further is called Islam Nusantara Education to establish higher education, such as Universitas Nahdlatu Ulama (UNU). The political policy of Islamic education, particularly the program of 5000 Ph.D. by the Ministry of Religious Affairs become a social and intellectual investment to respond to the crisis of scientists and religious scholars. Although it is said that religious scholars are also scientists, (such as science religious scholars), 16 but Muhammadiyah scholars in religious affairs are relatively smaller in number compared to those in NU. What happened in NU is in reverse to this.
The new thoughts imply the change of concept of Islamic education, which has always been directed to that in the Middle East. In fact, the twentieth century history recorded that the education of this areaexcluding transnationalism and global salafism -cannot hold the political turmoil. The scientists or Indonesian religious scholars, either Muhammadiyah or NU, hold indigenous concept about Islamic education with progress or Islam Nusantara, such as example Islamic education in the thougts of Ahmad Dahlan. 24,25 and that by Hasyim Asy'ari. 26 Therefore, the concept of Islamic education in the country that is oriented to transnational Islam should be revised. The old concept includes the one proposed by Ahmad Tafsir in 1990, in that he divided Islam into three: pesantren, madrasah, and Islamic schools. 27 It is found that previous researches have not discussed the topic being presented in this study. Most of them were trapped within the ideology of 21 Ahmad Tafsir, Filsafat Pendidikan Islami, Integrasi Jasmani, Rohani, Dan Kalbu, Memanusiakan Manusia (Bandung: Rosda Karya, 2006). Islam Nusantara and Islam with progress 28 without realizing the emergence of transnational Islam and the dynamics of science islamization that have changed into trensains. For example, Fata has extremely accused Muhammadiyah as the expansion of Salafi or Wahabi, 29 and then he compared it with NU. 30 Indeed, a research is found to compare between Muhammadiyah and Syi'ah. 31 However, the researches cannot be clarified in other, in that Wahabi has transformed into neosufism. 32 It was confirmed in the research by Sahlan, stating that the criticism is a form of misunderstanding about Muhamamdiyah. 33 Therefore, this type of research should be treated as "intellectual individual," for it is against Indonesian kebhinekaan (diversity the thoughts of K.H Abdurrahman Wahid. Hadi stated that good Islamic education is the one containing tolerance and based on local culture. 39 Similar research proposed Islam Jawa (Javanese Islam), 40 a variant of Islam Nusantara, 41 and Islam with Local culture. 42,43 Several researches have tried to compare Islam with progress and Islam Nusantara. For example, Ni'mah compared the thoughts of Islamic education by KH. Ahmad Dahlan and KH. Hasyim Asy'ari. 44 Similar research was conducted by Toto Suharto who synthesized the education of Muhammadiyah and NU as moderate Islamic education. 45 Rehem also compared the progressive movement of Muhammadiyah and NU in terms of maintaining the marwah (pride) of Islam Nusantara education. 46 Another was conducted by Mustofa, who tried to strengthen Islam Nusantara to support Islam with progress. 47 However, a research tried to conflict Muhammadiyah and NU, such as the one conducted by Susanto, in that Islam Nusantara was established to respond to fierce literalist-puritan scriptural-transnationalist of Islam local tradition. 48 Meanwhile, a research on transnational Islamic education manifested by Integrated Islamic Schools and integrative Islamic education manifested by trensains seems to be separated. There is no indication of conceptual and scientific discussion. Among them are by Khalikin, discussing the movement of Ikhwanul Muslimin in Banten and Batam;, 49 Yusuf on integrated Islamic Schools exclusivism; 50 and Kurnaengsih on the basic concept of Integrated Islamic school. 51 Further, two researches on trensains were carried out by Sunardi, reviewing the curriculum of SMA Trensains Tebu Ireng Jombang (Trensains Nusantara) 52 and English teaching and learning in SMA Trensains Muhammadiyah Sragen (Progressive Trensains). 53 The results have not shown conceptual struggle between the knowledge of Islamic education with progress, Islam Nusantara education, transnational Islamic education, and Integrative Islamic education (trensains). The recent study is different from the previous ones, particularly in terms of mainstreaming the concept of progressive Islamic education and Islam Nusantara education. The concept is the essence of Moderate Islamic education in Indonesia.

B. Mainstreaming Islamic Education in Indonesia
Sejak disahkannya Instruksi Presiden (Inpres) No. 9 tahun 2000 Tentang Pengarusutamaan Gender Since the issuance of Presidential instruction Number 9 of 2000 on Change for Equality (PUG-Pengarusutamaan Gender), 54 the term, or mainstreaming, is commonly used in various research from to gain the attention of the government from women's point of view. Similarly, the present study used "pengarusutamaan" or "mainstreaming" of Islamic education with progress and Islam nusantara.
Mainstreaming both concepts is worth striving because they represent Islam in Indonesia. The number of Moslems in the world reaches 1.6 million and almost 75% are in South East Asia. Therefore, the rest of the percentage is in the Middle East, including Saudi Arabia. 55 Hence, the number affirms Indonesia as having greater moderate social capital compared to other countries with Moslem population.
In Indonesia, Islam is more moderate because it entered the country peacefully through culture. Meanwhile, the one entering the Middle East was accompanied by wars, bloodshed, and territorial conquest. Therefore, before transnational and global salafism spread the turmoil in Indonesia, the progressive Islam and Islam Nusantara should come forward to enlighten and educate the people to live harmoniously among devotees of different religions.
The position of Islamic education with progress and Islam Nusantara places Indonesia as the milestone of Islamic civilization in the globe. It is in line with the statement of Abd A'la, claiming that Indonesia has the potential of becoming alternative solution in building Islamic world civilization that is peaceful and rahmatan lil 'alamin. 56 Similarly, Harisudin proposed that Indonesian Islam is the future of the world civilization. 57 . The world does not only need peace, but also advance in knowledge. However, amidst the political turmoil Islam greatly contributes to be the foundation of the world' civilization.
Indonesian scientists and religious scholars are optimistic that Indonesian Islam will be the barometer of the world's Islamic civilization. models are indicated by the exclusivism 59 and anarchy, 60 by spreading terror and fear 61 that creates conflict within the community.
Therefore, Islam with progress and Islam Nusantara can be called moderate Islam. It can also be understood as rahmatan lil'alamin, thereby making it relevant to the Indonesian democracy. It significantly contributes to unifying the nation in maintaining the wholeness of the Unitary State of the Republic of Indonesia (NKRI). 62 To this, moderate Islam in Indonesia can be the main stream.
The characters of moderate Muhammadiyah can be clearly seen in the formulation of Muhammadiyah Tanwir in Bandung in 2012, declaring that the Crystallization of Ideology and Khittah (guidelines) of Muhammadiyah see Islam as Dîn al-Hadârah. The progressive ideology is signified by several characters; those are tajdid (reform) and ijtihad (interpretation) with reformist-modernist pattern and wasathîyah characteristics (moderate). What is more, Muhammadiyah avoids other extreme ideologies; emphasizing the progress upon awkwardness, peace against discrimination, as well as authentic values according to Islamic teachings. 63 Meanwhile, moderate NU attitude can be seen from Ahlusunnah waljama'ah (Aswaja). In their articles of association, NU holds Jam'iyah DIniyah Islamiyah according to Aswaja, considering four mazhab (schools), those are Hanafi, Maliki, Syafi'I, and Hambali. Detailed explanation in terms of aqidah (faith) shows that Nu holds the concept of Ahlusunnah waljamaah proposed by Imam Abu Hasan Al-Asy'ari and Imam Abu Mansyur Al-Maturidi. In fiqh, NU holds the Mazhab by Abu Hanifah Al Nu'man, Imam Malik ibn Anas, Imam Muhammad ibn Idris Al-Syafii, and Ahmad ibn Hanbali. In Islamic mysticism (tasawuf), NU follows Imam al-Junaid al Bagdadi and Imam al-Ghazali, as well as other religious scholars. 64 Muhammadiyah supports the moderation of progressive Islam with Dîn al-Hadârah, while NU with Ahlusunnah waljama'ah. Both cannot be easily broken by other Islamic movements, including transnational and global salafism. There is only one cause of their downfall, that is the conflict within the organization. Therefore, both should not be unified or equated. Instead, the differences are the social and intellectual capitals that complement each other.
The challenges that may appear between both are liberalism and conservatism. Liberalism exists within Muhammadiyah and NU 65,66 . In fact, it has developed into neo-liberalism that leads to the emergence of new term of conservatism. Indeed, in Malaysia it entered political areas and changed into neo-conservatism. 67 Liberalism does not only appear in Indonesia (Muhammadiyah and NU), but also in other religions, such as Christian, Catholics, and Protestant. 68 Indeed, an analysis explained the members of Muhammadiyah and NU that are out of the mainstreaming path form such separate religious organization that is indicated as neopuritanism.
Liberalism and or neo-liberalism triggering the conservatism or neoconservatism are a pure challenge to Islam with progress and Islam Nusantara. Besides, it is not directly related to transnational and global salafism movements. However, the image in general, particularly in the international level, fundamental, radical, and extremism are seen as similar to liberal and conservative.
The success of Islam with progress and Islam Nusantara in repressing transnational or global salafism movements, as well as liberalism and conservatism, encourages these concepts to mainstream as well as enlighten the Islamic world civilization.

C. Knowledge of Islamic Education in Indonesia
After mainstreaming the Islamic education, further strategies need to be arranged. To avoid comparing both, in particular context, the term "Indonesian Islamic Education" is used. The term refers to the research by 65  The term used in this study is different from the one used in history review or history of Islamic education in Indonesia. While Islamic education in Indonesia studies or explores the process of Islamic education entrance from Saudi Arabia, Islamic education in Indonesia studies the concepts, ideas, and thoughts developed in the country. Even so, they are emphasized on Islam with progress and Islam Nusantara, that were not included in the history of Islamic education in Indonesia.
The knowledge of both concepts is significant in the religious life of the people. It should not stop in the rhetorical domain. Indeed, the essence of Islamic education in Indonesia is the knowledge itself. Without clear knowledge, mainstreaming Islamic education in Indonesia will only be a name.
Suyadi and Sutrisno show that Islamic education in Indonesia is under the strong influence of Islamic education in the Middle East -if we cannot call it transnational. 70 Hence, the concept Islamic education without "Indonesia" or "with progress and Nusantara" is inadequate. The concept of at-tarbiyah, at-ta'lim, and at-ta'dib 71 from the Middle East and other countries are not sufficient to respond to the dynamics of Islamic education knowledge in Indonesia. Arief Subhan explained that institutes in Indonesia are not to be found in other countries, both formal and informal. 72,73 In formal education sector, one of the new variants in Indonesia is the emergence of integrated Islamic Schools, which is the manifestation of Ikhwanul Muslimin movement in Indonesia, 74,75 79 and the models of Indonesian cultural dakwah, 80 such as lectures held in mosques or musholla. These lectures can be routine or tentative, such as Morning Sunday lecture, Friday night lecture, Lapanan (Javanese), Islamic forum, and others. 81 Madrasah Diniyah, lectures, or religious forums in Indonesia can be further categorized based on the organization who hold them, including Muhammadiyah and NU. 82,83 In other words, these forums are different but they frequently exchange the "ustad or Kiai".
The phenomena of Islamic Education in Indonesia, both formal and informal, including cultural dakwah mentioned above, cannot be sufficiently explained with the concepts of Islamic education from outside Indonesia. For example, Abbas Mahjub explained that Islamic education is the practice of philosophy of Islamic education, while it is derived from Islamic philosophy. 84 The definition is true, yet it has not accommodated the practice of Islamic education in Indonesia that is not a mere practice of Islamic philosophy. Islamic education in Indonesia, both formal and informal, is the actualization of self-awareness as the manifestation of spiritual needs as a religious nation. Farhan stated that the term Mahjud in the context of Islamic education in Indonesia is more accurate with the name of structural and cultural Islamic education. 85 Other condition was revealed by Omar Mumahhad At-Toumi Asy-Syaibany as cited in Syamsul Nizar, defining that Islamic education is the process of changing an individual's behavior that is reflected in his personal life, society, and the environment through learning as the core activities. 86 Similarly, Ahmad D. Marimba, cited in Abudin Nata, defined Islamic education as mental and physical guidance based on Islamic laws directed to the establishment of excellent personality. 87 The concepts offered by the two experts are relatively close to the phenomena of the Islamic education in Indonesia. However, it has not mentioned the changes in behavior as expected. It should be confirmed since strange phenomena has appeared in Indonesia, that is the more Islamic a person, the harder the person to the devotee of other religions. Indeed, if they hold different perceptions within the same religion, conflicts are inevitable. 88 Thus, the close relation is not adequate that is should be sharpened indigenously with a more Indonesian characteristics. 89 , 90 The concept of Islamic education by Athiyah Al Abrasy as cited in Assegaf stating that it is an effort to prepare human to live happily, love the nation, maintain their health, inhabit good behavior, develop the thoughts, soften the feelings, improve good speech, and improve professionalism in working. 91 Similarly, Hasan Langgulung formulated a concept of Islamic education as a process to prepare the young generation to fulfill the roles, develop the knowledge, and internalize Islamic values harmonized with the functions of human to do good deed in the world and get the rewards in the hereafter. 92 Both concepts above are closely related to Islamic education in Indonesia, for it contains the concept of "patriotism" as the manifestation of 85  Pancasila (Ketuhanan yang Maha Esa-Belief in One Supreme God). 93 However, the concept has not accommodated the elements of progressive and locality (kenusantaraan). Thus, the concepts of al-Abrasy and Langgulung need to be revised. On the other hand, the efforts to formulate the Islamic education in Indonesia in explicit and detailed manners showing the characteristics of Indonesia has conflicting risk with the values of Islam universality 94 or the substance of Islam (substantive Islam). 95 In other words, Islamic education in Indonesia seems to localize the universality values of Islam. Therefore, local culture in it should become the one universality element in the world. Conversely, the values should be accommodated in the domain of Indonesian culture in order to prevent the generalization of the local values (arabization or Arabism). 96 Based on the criticism of Islamic education and referring to the moderate Islamic formulation, the concept of progressive Islam and Islam Nusantara is moderate knowledge of Islamic education. Below are the details of the two concepts.
1. Knowledge of Islamic education with progress The essences of Islamic education with progress are Al-Islam and Kemuhammadiyahan (AIK). It is studied in the educational institutions, either schools or madrasah, including Muhammadiyah and Aisyiyah Higher Education. AIK consists of four types: AIK I, II, III, and IV. 97 However, since the Permenristekdikti was issued in 2015, the essences were revised following the effective regulation. 98 It shows that Muhammadiyah follows the regulation and laws effective in Indonesia.
AIK I is Humanity and faith, or ideology of Muhammadiyah. Among the materials of AIK are Darul Ahdi wa Shayadah, that is a system in Muhammadiyah that goes along Pancasila. 99 The Khitthah of Muhammadiyah, Matan of Beliefs and Goals of Muhammadiyah (MKCH-Matan Keyakinan dan Cita-cita HIdup Muhammadiyah), Islamic Guidance of Muhammadiyah members (PHIWM-Pedoman Hidup Islami Warga Muhammadiyah) 100 and A Set of Tarjih (HPT-Himpunan Putusan Tarjih). 101 Observed more carefully, all materials or legal sources that become the ideology of progressive Islamic education are in line with moderate Islamic concepts. 102 Darul ahdi wa syahadah, for example, clearly explains that Muhammadiyah ideology is the ideology of the Unitary State of the Republic of Indonesia. Conversely, the sources and regulations are automatically against extremisms, such as radicalism, fundamentalism, scriptualism, and others. PHIWM also shows harmonious relation with the mainstreaming of peace education 103 in Indonesia or currently called rahmatan lil 'alamin. Hence, AIK I is the ideological fundamental for the knowledge of Islamic education with progress.
AIK II is aqidah, akhlak, and muammalah. The materials included Quran and Hadith, Aqidah and Akhlak, Fiqh, Tasawuf, and history of Islam. Amin Abdullah called this aqidah, akhlak, and as dirosah Islamiyah. 104 However, dirasah Islamiyah developed into tajdid 105 with the use of irfani, burhani, and bayani approaches 106 as has been set by the Putusan Majelis Tarjih Muhammadiyah. Hence, AIK ii is the philosophical foundation for Islamic education with progress.
AIK III includes fiqh (Islamic Jurisprudence). The materials are dominated by the decisions of tarjih (law) collected in one musyaf called Himpunan putusan Muhammadiyah (HPT). 107 HPT contains fiqh in general, for example ritual practices, such as sholat (prayer), puasa (fasting), zakat (alm), waqaf, and hajj. Besides, it also includes political ethics, business, pornography and porno-action, hisab ru'yat, as well as contextual fiqh that cover anti-corruption, disaster management, social media, disability, and many others (HPT). 108 It is not uncommon that fiqh by Muhammadiyah is broader than the one of the previous period, such as transformation of maqosid syariah in Indonesia, schools of fiqh in Indonesia 109 , as well as social fiqh.
The anti-corruption fiqh, in particular, are discussed in Muhammadiyah and NU, although the form is not fiqh in the latter, but more on thoughts. 110 It encourages Maghfur Ahmad to propose anticorruption fiqh for the state. 111 However, other fiqh are initiated by Muhammadiyah, allowing Islamic education with progress to widen the scope of knowledge.
AIK IV consists of Islam and Knowledge. Several Muhammadiyah Higher Educations called this as Islam interdisciplinary. The term comes from the dynamics of contemporary scientific approaches, such as multidisciplinary, trans-disciplinary, and inter-disciplinary. 112 Researches with interdisciplinary approaches were developed in the last decades, for example, trans-disciplinary, such as interdisciplinary 113 and transdisciplinary Islamic education. 114 It shows that AIK IV follows the movement and dynamics of knowledge.
Substantially, AIK IV discusses the relation between Islam and knowledge, such as Science islamization, Islam scientification, and integration inter-connection. Since AIK IV is studied in all study programs of Muhammadiyah, the composition of knowledge is specified according to each study program. For example, interdisciplinary Islam of medical department is dominated by medical review or health from Islamic point of view. The most recent study in the field is the one related to Islamic education and neuroscience proposed by Suyadi. 115 Based on the explanation, it can be concluded that the core of Islamic education with progress is the internalization of Muhammadiyah ideology with Pancasila characteristics and Quran and hadith as the fundamentals. It is also regulated through Putusan Tarjih for the development of knowledge with local wisdom. Explicitly, AIK IV is the manifestation of Islam with progress because it is oriented to the development of science and technology. Even so, it does not mean that progressiveness is not close to local culture. Instead, science and technology functions as "glocalization" 116 of the local wisdom, thereby allowing Indonesian culture to widen the scope around the globe.
The core concept is in line with the concept of Islamic moderation in Indonesia, 117, 118 either by that of Amin Abdullah or Toto Suharto. 119 Indeed, it is not against the concept of indigenous by K.H. Abdurrahman Wahid. 120 Besides, it is automatically prevent the thought of radicalism, fundamentalism, textualism, and the likes, thereby allowing them to contribute to the development of the state and the nation. 121 2. Aswaja as the core of Islam Nusantara Education Knowledge While the core of progressive education is AIK, the core of Islam Nusantara is Ahlusunnah wal Jama'ah (Aswaja). Both are equal, for they are studied in each educational institution. In other words, Aswaja is the characteristic knowledge of educational institutions in NU.
The paradigm of Aswaja is based on Islamic teachings: Quran, al-Sunnah, al-ijma', and Qiyas. Besides, three main pillars become the characteristics of Aswaja. First is the theology that follows al Asy-ari and al-115 Taufiq Pasiak, Tuhan Dalam Otak Manusia: Mewujudkan Kesehatan Spiritual Berdasarkan Neurosains (Bandung: Mizan, 2012 Maturidi. Second is the school that follows one of the four scholars (Hanafi, Maliki, Syafi'I, and Hanbali). Third is in fiqh and tasawuf, following Imam Junaid al-Bagdadi and Imam al-Ghazali. 122 At the beginning, Aswaja is a theological school that is claimed by many religious organizations. However, the concept is still debatable. 123 In the development, Aswaja was constructed by al-Asy'ari and al-Maturidi. 124 Considering that NU follows both, Aswaja is attributive to NU. To uphold the principles of Aswaja, KH Hasyim Asy'ari formulates Qanun Asasi (basic principles) and I'tiqad Ahlus Sunnah Wal Jama'ah. 125 Both books become the Khittah of NU in thought and behavior in social, religious, and political fields. Further, KH Hasyim Asy'ari also wrote Ahlus Sunnah Wal Jama'ah that particularly explains bid'ah (prohibition) and sunnah.
Said Aqil Siradj stated that Aswaja should not only be understood textually, but also willingly, that is the method covering the values of Aswaja, those are tawassuth (moderate), tawazun (balance), I(fair), and tasamuh (tolerance). 126 Aswaja is not a school, but also a Manhaj al-Fikr, because it is an effort to find the intermediary between several schools. 127 In the development, Aswaja experienced a kind of dynamics, particularly in National Meeting in Lampung year 1992. Before the forum, Aswaja is a system of values, religious doctrine, taklid concept, and textual madzhab (madzhab qouli). However, after the forum, Aswaja changed into method of thinking (manhajul fikri), methodologically (madzhab manhajj). Further, Aswaja is interpreted by the youth activists (AMNU-Aktivis Muda NU), stating that it is a system of knowledge; a religious discourse that is open to criticism. 128 In the context of Islamic education of NU, Aswaja is studied in one subject, called "Aswaja." The subject is included as local content. Yet, it is different from Javanese "local Islam" brought by Wali songo. One of which is "bid'ah" by modernist (non-local). Therefore, Wali Songo and bid'ah 122 becomes important element in the subject of Aswaja. 129 Thus, Aswaja is not only viewed as a concept of local content, but it is culturalized.
Based on the explanation, it can be concluded that Islam Nusantara is the internalization of Aswaja values based on Quran, Sunnah, ijma' and Qiyas. Aswaja emphasizes on the local wisdom as taught by Wali songo who never declared the local Islam as bid'ah in the archipelago.
Islam Nusantara focuses on moderate attitude as proposed by Toto Suharto 130 and other researchers. 131 The moderation of Aswaja can be observed clearly through the actions in defending the nation as proposed by several researchers. 132 Sunnah and bid'ah as the focus of Aswaja do not attack the claim of the modernist. Instead, they affirm the moderate attitude of the members of NU. 133 Therefore, the researches attacking those opposed to NU are not the characteristics of Aswaja.

Complementation of AIK and Aswaja
Based on AIK and Aswaja, the mainstreaming can be treated as complementary. Both should not be compared and analyzed based on the strengths and weaknesses. Instead, both are seen with each excellence, thereby allowing both to contribute to the meaningful development of the nation and the state.
The pattern is different from the previous studies, particularly those in the New Order, where the study of religious organization is observed in terms of similarities to actualize the unity Indonesia. 134 However, the reformation era changed the patterns where differences are emphasized in order to maintain kebhinekaan. 135 AIK and Aswaja put their foundation on Quran and Sunnah. If both are different, it implies other aspect in Islamic education, particularly the transnational.
On the other hand, other legal sources than Quran and Sunnah in AIK and Aswaja are different. AIK lies the legal sources on tajdid (after Quran and Sunnah), while Aswaja Ijma' and Qiyas. The condition explains the different characteristics of both, in that AIK is holding the "manhaj," 136 while Aswaja is holding the "mazhab" 137 In developing the knowledge, AIK offers its own sub-study, that is Islam and Knowledge. Meanwhile, Aswaja develops national characters through local wisdom with Indonesian characteristics. However, AIK also accommodates the domain of Indonesian Islam, and vice versa. In this case, Trensains becomes new model in Islamic education with progress and Islam Nusantara because both develop it.
Apart from the similarities and differences, both AIK and Aswaja Apart from the similarities and differences, AIK and Aswaja under Muhammadiyah and NU should be the mainstreaming of moderate Islamic education in Indonesia. Neither Muhammadiyah nor NU are anti-moderate or hold exclusive religious concepts. Therefore, the mainstreaming of both with Islamic education in Indonesia is a certainty.

D. Conclusion
Islamic education with progress (AIK) and Islam Nusantara education (Aswaja) are more moderate compared to those in any place, particularly in the Middle East. Amidst the transnational Islam and global salafism movements, the new forms have proven to contribute to secure the safety and stability of the Unitary State of the Republic of Indonesia (NKRI). Therefore, mainstreaming the knowledge of Islamic education with progress and of Islam Nusantara education is inevitable, not only for Indonesia, but also for Islam in general.
Even so, the concept of AIK and Aswaja in this research is in the very basic level. It resulted from the incapability of Muhammadiyah and NU to provide academic script for both concepts. These two concepts are studied partially in the institutions of Islamic education by Muhammadiyah and NU. In other words, they are not arranged in complete and systematic forms.
The limitation of this research will be followed by another study on the drafting of academic script for Islamic education with progress and Islam Nusantara education involving intellectual figures of both concepts. Besides, the research recommends other researchers and academics to explore further the practice of AIK and Aswaja in the institutions of Islamic education in Indonesia. It is necessary because both are highly contributive to the development of the nation's characters. [.]