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Modernisation of Dayah in Aceh

Authors:
Zulfikar Ali Buto at Institut Agama Islam Negeri Lhokseumawe
Zulfikar Ali Buto
  • Institut Agama Islam Negeri Lhokseumawe
Zamzami Zainuddin at Flinders University
Zamzami Zainuddin
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Abstract

Dayah is the oldest Islamic education institution in Aceh. It has contributed not only to teaching Islamic studies but also struggling against the Dutch in the colonial era. This paper describes and summarises the development and modernisation of dayah in Aceh from the 10 th to 21 st centuries. The study employed a qualitative method through field observation and personal interviews. A historical approach to document analysis was also used to describe the history of modernisation in such aspects as vision and mission, curriculum, learning methods, teachers, students, infrastructure, and evaluation system of dayah. It concluded that the vision of modern dayah is not only to teach students fiqh (jurisprudence) but also 'ulūmul Qur'an (knowledge of the Qur'an), 'ulūmul hadīth (knowledge of hadith), politics, state administration, foreign languages and technological literacy. Dayah also produces Islamic character in graduates such as honesty, leadership, brotherhood, modesty, generosity and tolerance. The teaching process in dayah has also been transformed from being conventional into contemporary problem-based learning, exploration, hands-on practices, cooperative learning, presentations, discussions and seminars.
Buto & Zainuddin (2016), Modernisation of Dayah in Ac
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Modernisation of dayah in ac
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All content in this area was uploaded by Zamzami Zainuddin on May 17, 2017
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... As Islamic boarding school (dayah) education has evolved, its model has always been consistent with the predominantly Muslim Indonesian people's soul, spirit, and personality. (Buto & Zainuddin, 2016). ...
Traditional Dayah Education in Aceh in the Perspective of Perennialist Philosophy
Article
Full-text available
  • Nov 2022
This study aims to analyze the existence of education in dayah in terms of perennialist philosophy. The problem that will be studied is the existence of the dayah education system and its relationship with the concept of perennialist philosophy. The research methodology is library research with a descriptive analysis approach. The findings of this study are: First: the curriculum in Aceh's dayahs has led to the refinement of a more modernist curriculum; many Islamic boarding schools in Aceh have integrated the general curriculum into the Islamic boarding school (dayah) curriculum so that there is a balance between public and religious education, even though religious education dominates the implementation curriculum. Second: learning methods, dayahs, have modernized learning methods, such as attending skills and art classes, entrepreneurial learning, financial management, etc. Third, dayahs have prepared students to face the world of industrialization and the needs of the world of work. Fourth, traditional dayahs still preserve the old culture and continue to present new things that are modernist to answer the challenges of the globalization era.
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DAYAH AND MEUNASAH IN ACEH: REFORM IN LOCAL CONTEXT
Article
Full-text available
  • Aug 2021
The history of Islamic education in the early 20th century led to various changes, especially the emergence of madrasas as an Islamic schooling system. Traditional Islamic educational institutions inevitably have to harmonise and open themselves to transformation, even though they initially experienced opposition. Using a qualitative approach with a narrative documentation method based on historical texts and observations in several Islamic educational institutions in Aceh, this article focuses on revealing the history of the dayah and meunasah as a traditional Acehnese Islamic educational institution that underwent some fundamental changes. The results found: First, the existence of the dayah is more long-term than the meunasah even though both forms of this institution are rooted in the same ideological principles with different patterns, seen from the early 20th century until implementing sharia law in Aceh after the Helsinki peace agreement, the dayah was still existed by maintaining its institutional form. Second, the emergence of madrasas as a formation of the government’s political policy on the social conditions of the people that occurred has provided space for traditional Islamic educational institutions (such as the dayah) to open themselves to including general subjects, although this second result has led to struggles; Third, there is a contestation between dayah, Islamic schools, and madrasas, with public schools driven by traditionalist and modernist groups in maintaining their existence. The contest has opened the history of the dayah and meunasah into the form of public schools and madrasas in the future, both of which apply Islamic religious material, where public schools are superior to madrasas in terms of curriculum, educational programs, and human resources.
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