Hi steemian, This time I want to explore about dayah Mudi Mesjid Raya samalanga face modernization by staying true to traditionalist. an Islamic educational institution under the auspices of the foundation Islamic education Al-Aziziyah.
Dayah is the name for an educational institution in Aceh. Another term for dayah is Pesantren. About the origin of the name of dayah comes from the word zawiyah (Arabic Language). The word zawiyah which has the meaning of "angle". The term zawiyah is derived from the habits of the clerics in Mecca, where studies are conducted in the corners of the mosque. It can also be understood that the habits of Teacher of Dayah, because of the Tengku-Tengku (dayah teacher) when teaching in the halls is often sitting in corners of bale (hall). Dayah is known to be the oldest penididkan of Islam in the archipelago, from the beginning of the entry of Islam into Nusantra, Dayah has been known by the public as an educational institution. The Dayah graduates have a great contribution to the spread of Islam in Nusantara. In the struggle for the independence of Indonesia, dayah occupy important positions, both as defense barracks and independence fighters like Dayah in Seulimum Aceh Besar, in Bireuen and Pidie. In the early days of independence, many tengku-tengku and ulama (he clerics) from Aceh were sent to Malaysia and other neighboring countries to become teachers of religious knowledge. Today, Dayah still has a very important role in society. Both in giving birth to the scholars and in the effort to give birth to graduates who are able to the religious science that is dedicated in society and government institutions. The existence of dayah in an increasingly growing and developed society, became the biggest challenge during its development. Moreover, dayah must compete with school institutions that continue to improve and also make religious education part of the curriculum in public schools. In confront the flow of modernization, there are some modern educational institutions that call dayah, with modern curriculum like modern dayah. These dayah are found in almost all of the second-tier regions of Aceh. in Banda Aceh and Aceh Besar there are dayah Oemar Dyan, Dayah Darul Hijrah, Dayah Darul Ulum, Dayah Darul Ihsan, Dayah Babun Najah, and others. In Pidie there is Dayah Jeumala Amal, Al-Furqan in Bambi Dayah and others. In Aceh Utara and Lhokseumawe there are Dayah Syamsud Dhuha and dayah Ulumuddin, in Aceh Timur there is Dayah Bustanul Ulum, in Samalanga Bireuen District there is dayah Ummul Ayman samalanga, in bate iliek there is dayah jami'ah, and many more integrated and modern dayah others that have sprung up from the 1990s to now. Dayah original with traditionalist nuances still exist and still many scattered throughout Aceh. including Dayah Ruhul fata Seulimum and Dayah Ulee Titi in Aceh Besar, Serambi Mekkah and Serambi Aceh Di Meulaboh, Darussalam Labuhan Haji Selatan. Dayah Mudi Mesra Al-Aziziyah Samalanga, Dayah Darussa'adah Abu Tumin in Bireuen and others. There are more than 800 Dayah in Aceh both salafiah, integrated and Modern. It is therefore interesting to see how Dayah as an Islamic educational institution in Aceh faces the challenge of modernization, and how it should take on the challenge while maintaining an existing tradition.
Dayah and Modernization in Tradition
From the past to the present day Dayah still adopts the traditionalist style that has survived for centuries. Overall education in Dayah has not used curriculum such as education in public schools. The curriculum in Dayah is the yellow books (the book of turast) used by based the class. The books used in Dayah are generally the same, this has been there is since many centuries ago. On one side Dayah has its own identity. In this case, Dayah can called by the term "subculture", an attempt to recognize cultural identity by outsiders of the dayah world, not by the insider as it would give an exclusive isolationist impression. there are three basic elements that build a dayah, among it subculture of leadership, universal literature (yellow book), maintained centuries, and value systems.
The existence of a dayah far from the influence of modernization directly, making the dayah unique and interesting. In the historical record, there have been suggestions from the founders of the Indonesian nation that dayah who have these special features serve as an alternative national university because it is judged to have many advantages compared to Western education.
Advantages of dayah education;
- a boarding system (dormitory) that allows teachers to supervise directly to students
- the intimacy (personal relationship) between santri and teacher is very conducive to the acquisition of living knowledge;
- the ability of dayah in creating and realizing graduates who have independence
- the simplicity of the life of the dayah community
- cheapness cost of education dayah
The assessment indicates that in some aspects, the Dayah is very potential to be developed into a religious, educational and community institution that is compatible with the nation's cultural condition. Until now dayah proved able to perform and still exist in the face of social dynamics.
There are two main characters of education dayah, among others: - a cultural character that enables a complete learning comueant, not only to be limited to the transfer of knowledge, but also to aspects of personality formation as a whole
- strong community participation
Along with the changing times, the ages are constantly changing and evolving, so the dayah is required to be able to accept the changes that are the effects of modernization. As we know, Dayah education can not be separated from the support of the people who want an educational institution that can play a role in educating children and society in general.
Nowadays, the purpose of dayah education has been slightly shifted from the previous goal which wants the students (students) to be scholars who devote themselves to msyarakat as leader of dayah or Tengku imum in munasah or mosque, but dayah expected to produce skilled graduates both in field religion and in the world of work. To reach this modernization, Dayah Ma'hadal Ulum Diniyah Islamiyah (MUDI) Samalanga Great Mosque, Bireuen district, under the leadership better known as Abu Mudi (Tengku H. Hasanul Bashry HG) greetings, has made significant changes.
Dayah MUDI Mesjid Raya Samalanga In the face of Modernization
Currently Dayah Mudi Mesra Samalanga has opened the College by name: Institute of Islamic Religion Al-Aziziyah was a continuation alternative for teachers in Dayah to continue their education to Higher Education, originally where teachers have continued their education to STAIM Malikussaleh (now, IAIN Lhokseumawe). Now the Al-Aziziyah Institute of Islamic Religion has opened the class for the public, that is, those who have the diploma of Aliyah or High School may continue their studies at Al-Aziziyah Islamic Institute while studying in Dayah. There is also a class that opens outside the Dayah compound for students who are just attending lectures. This change has received many protests and negative comments from some other Dayah clerics, but the Dayahs see this as an important change and must be done for the existence and progress of the dayah in the future.
In addition to the establishment of Institute of Islamic Religion Al-Aziziya, there are several other changes found in Dayah MUDI Mesra. In general, this dayah has tried to give birth to alumni who can compete in the outside world. In this dayah has applied extracurricular curriculum, such as computer courses and sewing courses. In addition to the santri also provided a special place to learn Arabic and English, there is a dormitory that is used for language-specific areas for santri (student)
Currently in dayah mudi has been opened school level Kindergarten and Elementary School, and will become going for next school. In responding to modernization, the dayah has also upgraded itself by completing the means of communication and information managed by Al-Aziziyah Institute of Islamic Religion, in the form of web and magazine called UMDAH.
Dayah Mudi Mejid Raya Samalanga, the largest dayah in Aceh, still continues to apply and practice the halaqah learning tradition in learning in Dayah, using halls like other dayah-dayah traditions in Aceh. Dayah activity is still like other dayah-dayah, every night Friday held Dalail Khairat and muhadharah (learning speech) is usually implemented by each Qabilah (county by district). Dayah activities are still preserved as usual, not abandoned or reduced. So modernization Dayah, both in the field of education and in the fulfillment of facilities and infrastructure goes along with tradition. So that dayah education that memikili traditionalist nature that still become the desires of society can continue to run along with modernization in the world pendiidkan Islam. The people of Aceh really want their children to have the depth of religious knowledge and insight and have skills that can be used after graduating from dayah (minimum tuju tahun). Among the things that have been done by Dayah MUDI Mesjid Raya Samalanga is providing sewing courses for santriwati, and computer courses for santri. For further developments, it seems necessary to emphasize the dayah to the skills that will be sought by the santri, not separated or as it santri. So it is very interesting if Dayah Mudi and also other Dayah-Dayah who want to make santrinya have the skills to plunge into the community Dayahperlumendirikan Vocational School, which later given to santri to choose according to his interests and expertise, besides he must study in Dayah, pursue the religious sciences. Majors can be opened on an interest basis, such as Mechanical Engineering, Electrical Engineering, KIM and more. This seems to be an alternative to the number of alumni of general education who fail to reveal the values in every activity and work. Dayah is expected to replace the positions of general education models that tend to be secular, leaving behind the importance of value in investigation. Therefore, the tradition of Islamic education combined with modern education model can be an alternative for national education such as public schools in the contemporary era currently.
Conclusion
Education of Dayah MUDI Mesjid Raya Samalanga has a distinctive characteristic that maintains the traditions of traditional Islamic education. But in the course of This Dayah is required to be able to compete in the outside world. Produce graduates who are ready to devote themselves to religion and nation. Dayah education seems to be difficult to produce graduates who can compete in the world of work, government and politics. Therefore it is necessary to take a big step in the face of this modernization. Dayah must remain faithful to traditionalist patterns of learning but also carry out public education, the general education required as a capital to serve and plunge into real-world communities. As Dayah Mudi Mesjid Raya Samalanga has done, Dayah has been combining Dayah education with modern nuances. Dayah is not only aimed at printing religious scholars, but aims to create an independent intellectual intellectual and able to compete in all areas, both leaders, Lecturers, Teachers, Lawyers, Penghulu, and Politicians who are religious. So it is very appropriate that the modernization is complemented by the establishment of vocational schools in dayah, this will potentially produce graduates who are ready to plunge into society with the skill and depth of religious knowledge. This is an alternative to the number of public school that fails to produce graduates who have value in every activity and work. Dayah is expected to replace the position of a general education model, which leaves the importance of value in education.
