Nazhruna: Jurnal Pendidikan Islam Vol.
7 Issue 2, 2024.
E-ISSN: 2614-8013
DOI: https://doi.
org/10.
31538/nzh.
Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education .
Khairuddin Lubis2.
Baihaqi3 Musriaparto4.
Marhaban5.
Muhammad Nur6 Institut Agama Islam Negeri Langsa.
Aceh.
Indonesia1, 5, 6 Universitas Alwashliyah Medan.
Indonesia2 Sekolah Tinggi Ilmu Tarbiyah Kota Binjai.
Indonesia3 Sekolah Tinggi Ilmu Tarbiyah Hamzah Fansuri Subulussalam Aceh.
Indonesia4 Email correspondence: sulaiman@iainlangsa.
Sulaiman W Received: 06-10-2023 Revised: 08-03-2024 Accepted: 02-05-2024 Abstract This research aims to describe the Aceh government's policy in preventing radicalism through the existence of Dayah Islamic education.
The pluralism of the Indonesian nation, including Aceh, the westernmost province of Indonesia, is one of the factors causing radicalism to quickly enter through global progress and the massive spread of Wahhabism, which can penetrate the gaps in Islamic education.
Therefore, for prevention, the Aceh government implemented three essential policies.
The results of field data from several key informants consisting of Aceh border Dayah leaders and the Aceh Dayah Education Service, which is strengthened by the results of field observations, lead to the conclusion that the success of the three Aceh government policies cannot be separated from the results of the peace negotiations between GAM (Free Aceh Movemen.
and Indonesia in 2005, which led to the issuance of the "Aceh Government Law" (UUPA), serving as the basis for the implementation of formal Dayah education in Aceh.
Keywords: Policy.
Aceh Government.
Preventing Radicalism.
Existence.
Dayah Islamic Education.
Abstrak Penelitian ini bertujuan untuk mendeskripsikan tentang kebijakan pemerintahan Aceh dalam mencegah radikalisme melalui eksistensi pendidikan Islam Dayah.
Kemajemukan bangsa Indonesia, termasuk Aceh, sebagai provinsi paling ujung barat Indonesia, menjadikan salah satu faktor penyebab paham radikal mudah masuk melalui kemajuan global dan penyebaran Wahhabisme secara masif yang dapat masuk melalui celah-celah pendidikan Islam.
Oleh karena itu, untuk pencegahan, pemerintahan Aceh melakukan tiga kebijakan penting.
Hasil data lapangan dari beberapa informan kunci yang terdiri dari para pimpinan Dayah perbatasan Aceh dan Dinas Pendidikan Dayah Aceh yang diperkuat dengan hasil observasi lapangan dapat disimpulkan bahwa keberhasilan ke tiga kebijakan pemerintahan Aceh tersebut tidak terlepas dari hasil dari buah perundingan perdamaian antara GAM (Gerakan Aceh Merdek.
dengan Indonesia tahun 2005 yang melahirkan AuUndangUndang Pemerintahan AcehAy (UUPA), sebagai dasar dari penyelenggaraan pendidikan dayah secara formal di Aceh.
Kata Kunci: Kebijakan.
Pemerintahan Aceh.
Mencegah Radikalisme.
Eksistensi.
Pendidikan Islam Dayah.
https://e-journal.
id/index.
php/NAZHRUNA/ Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education INTRODUCTION Dayah, as the oldest Islamic educational institution in Aceh, known as an Islamic boarding school outside Aceh, has a unique appeal for researchers, so countless researchers have discussed this Islamic educational institution, from local researchers to researchers from Karel A.
Steenbrink, a Dutchman, has started writing about "Pesantren Madrasah Schools: Islamic Education in the Modern Period" which he began in 1970.
This article stems from his interest in the development of Islamic boarding school life in Indonesia.
1 The interest in research about Dayah or Islamic boarding schools is because these educational institutions have an essential role in strengthening good values for the nation.
On the other hand, radical ideology that has entered through the cracks of Islamic education is increasingly deteriorating the image of the face of Islamic education in Indonesia.
3 Head of the "National Counterterrorism Agency" (BNPT) Komjen (Po.
Boy Rafli Amar said that "there are 198 Islamic boarding schools affiliated with terrorism with several terrorist organizations both at home and abroad, including ISIS.
"4 Likewise, the results of the 2018 National Survey of the Center for Islamic and Community Studies (PPIM) at the Syarif Hidayatullah State Islamic University.
Jakarta, showed that 59.
38 percent of the opinions of teachers at various levels from kindergarten to high school, including in tertiary institutions, believed of intolerance and radicalism.
This figure is the figure reported nationally, which touched 57.
5 These figures indicate high concern about the spread of radicalism in Indonesia due to deviant ideological understanding.
Therefore, the existence of Dayah as an Islamic educational institution known to the broader community, especially in Aceh, plays a significant role in building religious moderation to reject radical ideas in the name of politics and religion.
This argument is at least recognized by many researchers, including Sutrisno's statement that "schools as educational institutions are strategic places in cultivating moderate attitudes in students.
Aceh, the westernmost province of Indonesia, is a plural region with unique characteristics that must be addressed by every citizen in the right way to become a color that can enrich the treasures of the nation's civilization.
Aceh Province alone has at least thirteen tribes, namely.
"Tamiang.
Pak-Pak.
Gayo.
Alas.
Aneuk Jamee.
Kluet.
Lekon.
Sigulai.
Jalu.
Steenbrink.
Pesantren.
Madrasah.
Sekolah: Pendidikan Islam Dalam Kurun Modern.
(Jakarta: LP3ES, 1.
, h.
Vii-Ix.
, n.
2 Muhammad Anas Maarif et al.
AuImplementation of PAI Learning Design in Developing Religious Tolerance in Public High Schools,Ay Tafkir: Interdisciplinary Journal of Islamic Education 4, no.
4 (September 23, 2.
547Ae58, https://doi.
org/10.
31538/tijie.
Moch.
SyaAoroni Hasan.
MarAoatul Azizah, and Abd Rozaq.
AuService Learning in Building an Attitude of Religious Moderation in Pesantren,Ay Tafkir: Interdisciplinary Journal of Islamic Education 4, no.
4 (October 12, 2.
: 559Ae76, https://doi.
org/10.
31538/tijie.
3 S.
Ismail.
, & Sulaiman W.
AuPesantren Aceh Anti Radikalisme,Ay Jurnal Pendidikan Dan Konseling (JPDK) 4, no.
: 13336Ae44, https://doi.
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4 Komjen (Po.
Boy Rafli Amar.
AuPolemik Pesantren Terafiliasi Terorisme.
Boy Rafli Amar Minta Maaf,Ay n.
5 Sugeng Bayu Wahyono et al.
AuMulticultural Education and Religious Tolerance: Elementary School TeachersAo Understanding of Multicultural Education in Yogyakarta,Ay Al-JamiAoah: Journal of Islamic Studies 60, no.
(December 2.
: 467Ae508, https://doi.
org/10.
14421/ajis.
6 Edy Sutrisno.
AuAktualisasi Moderasi Beragama Di Lembaga Pendidikan,Ay Jurnal Bimas Islam 12, no.
(December 2.
: 323Ae48, https://doi.
org/10.
37302/jbi.
190 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al Devayan.
Haloban and Nias tribes.
"7 The Acehnese are usually called Urueng Aceh (Acehnese peopl.
who live along the East coast of Aceh from Langsa Municipality on the north coast to Trumon on the coast of West and South Aceh while the other ethnic group is the Gayo ethnic group consisting of Gayo Lut and Gayo Luwes.
"There are also Gayo Serbajadi and Gayo Kalul, the majority of whom live in highland areas in Central Aceh, especially Gayo Lues who live in areas along the hills and mountains at the foot of Mount Leuser.
" 8 Apart from that, there are also "ethnic Malays in Aceh Tamiang, namely on the border of North Sumatra, there are the Alas ethnic group in Southeast Aceh and the Aneuk Jamee ethnic group on the South coast as well as the Singkil ethnic group in some areas of South Aceh and coastal areas as well as the Devayan ethnic group on Simeulue Island, the Kluet ethnic group in Aceh.
South of the Haloban ethnic group on the island of Singkil Regency and the Devayan ethnic group which has quite a significant population.
"9 Therefore, the diversity of the Indonesian nation,10 which is diverse, does not rule out the possibility of the emergence of radical ideas which must be watched out for from an early age.
This can be seen from several research results that show that radical ideology can enter Indonesia due to several factors, including.
"Because of global development factors and the incessant spread of Wahhabism as well as poverty "11 Thus.
Islamic educational institutions in the form of Islamic boarding schools or Dayah, which are seen as the oldest places of Islamic study in Aceh, must play a role in realizing religious moderation in eradicating radicalism to promote a peaceful and tolerant society that is Rahmatan li Al-'alamin.
As Raihani in previous research entitled The "Report on multicultural education in Islamic boarding schools" conveys, despite the many limitations regarding the diversity taught in Islamic boarding schools, they have attempted to transform to be more open in fostering tolerance, teaching democratic values to become modern education in Islam.
13 This shows that "religious moderation is the main pattern of religion in Indonesian society because moderate religiosity has become a characteristic of religious communities in Indonesia14, and this has been 7 Muhaini.
AuInternalisasi Pendidikan Moderasi Beragama Dalam Sistem Pendidikan Dayah Tradisional Di Kota Langsa (Studi Kasus Di Dayah Tradisonal Raudhatun Najah Kota Langs.
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8 Muhaini.
9 Muhaini.
10 Anzar Abdullah et al.
AuApplication of Multicultural Education in Strengthening Community Solidarity in Indonesia,Ay Jurnal Ilmiah Peuradeun 11, no.
3 (September 2.
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11 Ilyya Muhsin.
Nikmah Rochmawati, and Muhammad Chairul Huda.
AuRevolution of Islamic Proselytizing Organization: From Islamism to Moderate,Ay QIJIS (Qudus International Journal of Islamic Studie.
7, no.
1 (June 2.
: 45, https://doi.
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21043/qijis.
12 Saddam and Andi EKi.
AuModerasi Beragama Berbasis Tradisi Pesantren Pada MaAohad Aly AsAoadiyah Sengkang Wajo Sulawesi Selatan,Ay Harmoni (June 48Ae66, https://doi.
org/10.
32488/harmoni.
Agus Salim Tanjung.
AuInternalisasi Nilai-Nilai Moderasi Beragama Dalam Pembelajaran Fikih Di Madrasah Aliyah,Ay Takuana: Jurnal Pendidikan.
Sains.
Dan Humaniora 1, no.
1 (April 2.
: 1Ae12, https://doi.
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13 Raihani.
AuReport on Multicultural Education in Pesantren,Ay Compare: A Journal of Comparative and International Education 42, no.
4 (July 2.
: 585Ae605, https://doi.
org/10.
1080/03057925.
14 Ali Imran Sinaga.
Rasyid Anwar Dalimunthe, and Saripuddin Daulay.
AuCollaboration of Islamic and Christian Teachers in Implementing Religious Moderation Education,Ay Tafkir: Interdisciplinary Journal of Islamic Education 4, no.
3 (September 15, 2.
: 486Ae501, https://doi.
org/10.
31538/tijie.
191 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education practiced for a long time by the Indonesian people.
" 15 Likewise.
Aji Sofanudin et al.
researched how Dayah in Aceh understands Islam.
The research presented aims to explain "variants of Islamism in integrated Dayah in Aceh" by taking a total of 6 Dayah.
The findings describe that there are three variants in understanding Islam in integrated Dayah education, namely, "The Shafiyah style and Hanbaliyah style were also followed by popular Islamic "16 Meanwhile, the latest research presented by Basri et al.
was entitled "Dayah on the Move: Social Engineering Through Islamic Education Reformation in Post-Conflict Aceh.
Indonesia.
" This study looks at "the institutional transformation of Dayah in Post-Conflict Aceh based on the views of the leaders of four Islamic boarding schools as Dayah education in Aceh.
" The findings describe that the modernization demonstrated by Dayah has had a good impact in improving Dayah's function as an Islamic educational institution in following the progress of the times so that Dayah's transformation can change the religious views of the community without eliminating the original local Dayah culture.
17 Fitriana and Mohd.
Nasir also conveyed the same tone.
Nasir concluded that Dayah's existence would survive if modernization awareness could be realized by maintaining Dayah's resilience for the future.
The absence of previous research that discusses the Aceh government's policy in preventing radicalism through the existence of Dayah Islamic education encourages researchers to dig more deeply into the birth of the Dayah education service in Aceh so that it is strongly related to the existence of Dayah which must be maintained in Islamic education in Aceh.
Therefore, this research will descriptively discuss the Aceh government's policy in preventing radicalism through the existence of Dayah Islamic education.
RESEARCH METHODS
This research method is descriptive qualitative field research with research locations in Aceh, focusing on four Dayah educational institutions on the Aceh border, which the Aceh government manages.
Triangulation in strengthening the data for this research was also aimed at the Dayah Aceh Education Service, an essential informant tool to study the Aceh government's policies in rejecting radicalism.
The data collected through literature studies from the discovery of accredited journals sourced from Google Scholar will be analyzed descriptively so that it is clearly illustrated how the existence of the Dayah has long formed a democratic Acehnese society in religion as a theoretical basis for revealing how the existence of the Dayah is in building moderation religion in Aceh.
15 Sinaga.
Dalimunthe, and Daulay.
16 Aji Sofanudin et al.
AuISLAMISM IN DAYAH: SHAFIAoIYAH.
HANBALIYAH.
AND POPULAR ISLAM,Ay Jurnal Ilmiah Islam Futura 23, no.
2 (August 2.
, https://doi.
org/10.
22373/jiif.
17 Basri Basri et al.
AuDayah On The Move: Social Engineering Through Islamic Education Reformation In Post-Conflict Aceh.
Indonesia,Ay Jurnal Ilmiah Islam Futura 23, no.
1 (February 2.
: 60, https://doi.
org/10.
22373/jiif.
18 Fitriana & Mohd.
Nasir.
AuAbu Mudi: Reseliensi Dan Eksistensi Dayah Salafi Di Aceh (MaAoHad AlAoUlm Dniyyah Al-IslAmiyyah Mesjid Raya (MUDI MESRA) Samalanga,Ay Al-Ikhtibar : Jurnal Ilmu Pendidikan 10, 1 .
: 36Ae47, https://doi.
org/10.
32505/al-ikhtibar.
192 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al Field data will be reviewed through data analysis from data collection results through data sources in the form of interviews and field observations obtained from the Aceh government and border leaders in Aceh, which are then analyzed using Miles and Huberman's 19 "Data reduction, data presentation, and conclusions or verification.
" As seen in the following image.
The focus of the research is on the Aceh government's policy of rejecting radicalism through the existence of Islamic Dayah
literature studies, theories through accredited journals sourced from goggle schools which relate to the Aceh government's policy in rejecting Conclusion, research findings Field data collection techniques, through interviews and observations using Data processing, data
reduction, data presentation and conclusions/verification with content analysis Figure 1 Research Flow
RESULTS AND DISCUSSION
Dayah's position as the oldest Islamic educational institution in Aceh The Dayah Islamic educational institution has been known and existed in Aceh since the 1st and 2nd centuries AH.
21 Therefore, as the first educational institution in Aceh22, it certainly has a big influence on the mindset of its students today.
Based on this view.
James T.
Siegel, as quoted by Hamdiah, stated that.
"The existence of Dayah, especially in Aceh, which has existed since the Sultanate, has colored the life of society as a whole and plays a social function, especially in religious disciplines.
"23 Thus.
Dayah education, known as Islamic boarding schools, has been active since Islam entered Indonesia.
19 Miles.
Huberman.
, & Saldana.
Qualitative Data Analysis: A Methods Sourcebook .
th Editio.
SAGE Publications.
Inc.
, n.
20 Sulaiman W.
AuPenerapan Pendidikan Islam Bagi Anak Di Usia Emas Menurut Zakiah Dradjat,Ay Jurnal Obsesi :
Jurnal Pendidikan Anak Usia Dini (March 3953Ae66, https://doi.
org/10.
31004/obsesi.
21 Hamdan Hamdan.
AuD A Y A H DALAM PERSPEKTIF PERUBAHAN SOSIAL,Ay Al-Hikmah Media Dakwah.
Komunikasi.
Sosial Dan Kebudayaan 8, no.
1 (April 2.
, https://doi.
org/10.
32505/hikmah.
Safriadi M.
Nurdin.
AuDayah &amp.
Moderasi Dakwah Di Aceh (Suatu Kajian Terhadap Dakwah Di Era Digita.
,Ay Jurnal Bimas Islam 13, no.
1 (July 2.
: 141Ae60, https://doi.
org/10.
37302/jbi.
Ishak.
, &
AuEksistensi Pendidikan Islam Nahdlatul Ulama,Ay Jurnal Pendidikan Dan Konseling (JPDK) 4, no.
: 800Ae 807, https://doi.
org/10.
31004/jpdk.
22 Motoki Yamaguchi.
AuIslamic School and Arab Association: Aumad SrkatAos Reformist Thought and Its Influence on the Educational Activities of al-IrshAd,Ay Studia Islamika 23, no.
3 (December 2.
, https://doi.
org/10.
15408/sdi.
23 Syamsuar Syamsuar et al.
AuSettlement of Islamic Sharia Violations in the Perspective of Teungku Dayah and Local Wisdom Values on the West Coast of Aceh,Ay Jurnal Ilmiah Peuradeun 11, no.
3 (September 30, 2.
: 985Ae1004, https://doi.
org/10.
26811/peuradeun.
Zainal Abidin.
AuTradisi Pendidikan Pesantren Dalam Mengembangkan Jiwa Kepemimpinan Profetik,Ay Munaddhomah: Jurnal Manajemen Pendidikan Islam 5, no.
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31538/munaddhomah.
193 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education As the main gateway for the development of Islamic education in the archipelago24.
Aceh, located at the westernmost tip of Indonesia, has been known to other nations since the 7th century as the Islamic kingdom of Aceh Darussalam.
Aceh, with its Dayah education, is recorded as a country that has the same strength as other developed kingdoms such as.
"The Muqhal kingdom in India and the Safavid kingdom in Isfahan then the Islamic kingdom of Morocco in Morocco and the Ottoman kingdom in Turkey.
"25 Aceh, which is already on par with several developed countries, "if we examine the history of its educational development, it can be concluded that Dayah has been quite instrumental in educating the nation's children, so Hasbi Amiruddin explained that if the Dutch had not come to Aceh to colonize, including destroying some institutions and burning books, books in the library, perhaps the Acehnese nation is one of the developed nations in the world.
"26
The explanation above indicates that the Acehnese people's development journey must be connected to Dayah's education.
Before the colonialists came to disrupt the lives of the Indonesian people, "Dayah was a center for community guidance and development which was carried out through religious propagation activities and had a certain role, but after the Dutch succeeded in controlling the kingdoms in the archipelago.
Dayah became the center of resistance to Dutch rule.
"27 Therefore, when the Dutch came to colonize Indonesia.
Dayah's existence was not only as an Islamic educational institution, which was said to be "a center for the spread of Islam among the people but also as a center of resistance against the invaders.
"28
Thus.
Dayah education in Aceh has provided invaluable services throughout history.
The great role manifested in Dayah education is very real.
quite a few great figures of the Indonesian nation were born from Dayah education29, who later became martyrs, dying in the battle against the Dutch colonialists, such as.
"Teungku Chik Di Tiro, then Teungku Chik Kuta Karang and Teungku Fakinah and others, these are the chosen people who are the result of Dayah's upbringing.
"30
Dayah's existence is so great in educating the nation's children to love their homeland and country so that the Indonesian people can be free from colonialism and can create a religious society due to the realization of Dayah education among the people of Aceh.
Based on this view, the Aceh government, driven by the community's strong desire, is trying to create a Dayah education service in Aceh to ensure that Dayah Islamic education institutions have the same legal force as schools and madrasah education in Indonesia.
What we mean by legal force is that Dayah alums have the same opportunities as schools or madrasas in Nurdin.
AuDayah &amp.
Moderasi Dakwah Di Aceh (Suatu Kajian Terhadap Dakwah Di Era Digita.
Ay 25 Hasbi Amiruddin.
Menatap Masa Depan Dayah Di Aceh.
Banda Aceh: Yayasan Pena, 2008.
26 Amiruddin.
27 T.
Wildan.
AuTraditional Dayah Education in Aceh in the Perspective of Perennialist Philosophy,Ay AtTafkir 15, no.
2 (November 2.
: 238Ae51, https://doi.
org/10.
32505/at.
28 Wildan.
29 Fakhrurrazi Fakhrurrazi.
Hasan Asari, and Erawadi Erawadi.
AuThe Role of Dayah Salafiyah in the Development of Religious Culture in Langsa,Ay AL-ISHLAH: Jurnal Pendidikan 13, no.
3 (December 2.
: 2435Ae 44, https://doi.
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35445/alishlah.
30 Marzuki Marzuki.
AuSejarah Dan Perubahan Pesantren Di Aceh,Ay Millah 11, no.
1 (August 2.
: 221Ae 33, https://doi.
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194 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al competing to get decent jobs in government institutions according to their respective Determination of Dayah as a Formal Islamic Education Institution in Aceh The Aceh government's policy in realizing Dayah as a formal Islamic education institution in Aceh cannot be separated from the long struggle of the Acehnese people who spent a lot of tireless sweat, wise thoughts, and even shed blood.
Peace negotiations between GAM (Free Aceh and Movemen.
and Indonesia in 2005, followed by the devastating tsunami incident in Aceh that occurred in 2006, devastated the people of Aceh, apparently bringing huge benefits behind the difficulties of the Acehnese people.
"Behind hardship, there is ease.
The establishment of Dayah as a formal Islamic education institution in Aceh, which was born and grew as a sweet fruit gifted to the people of Aceh, came from the "Aceh Government Law" (UUPA), then as a derivative of it, the Aceh "Dayah Education Development Agency" (BPPD) was born.
Then, it was called the "Dayah Agency" and finally changed the nomenclature to the "Dayah Aceh Education Service" (DPDA).
"BPPD was founded in 2008 based on UUPA No.
11 of 2006.
Qanun No.
5 of 2007 concerning the organizational structure and work procedures of regional technical agencies and institutions, followed by regional institutions of Nanggroe Aceh Darussalam Province and Qanun No.
of 2008 concerning the implementation of Dayah education in Aceh".
The presence of Dayah, recognized as formal Islamic education in Aceh, shows the government's seriousness in building religious moderation to reject radicalism.
It is understood that radical ideology arises from a shallow understanding of religion 33.
Therefore.
Dayah, which already has a charm for the people of Aceh, is highly expected to have its existence in guiding the people so that they do not fall into the trap of radical deviant religious Based on this hope.
Haliah, as "Head of the Aceh Tamiang Regency Dayah Education Service" on behalf of the Aceh Tamiang government, has made efforts to realize better Dayah education through the "Dayah Accreditation" activity, as he said in the following interview.
"A total of 54 Dayah Islamic education in Aceh Tamiang, of which 25 Dayah have been accredited, while 29 other Dayah education are in process.
Our accreditation of Dayah education is a necessity that must be done to guarantee the quality of Dayah Islamic education in Aceh.
Of course, in implementing this accreditation, we are still collaborating with the educational institutions of the Ministry of Religion and the local Education Service.
"34
AuWawancara Dengan Zahrol Fajri.
Ag.
MH.
Kepala Dinas Pendidikan Dayah Aceh, 29 Juli 2023,Ay 32 Qomar Mujamil.
Qomar Mujamil.
Pesantren Dari Transformasi Metodologi Menuju Demokratisasi Institusi, (Jakarta: Erlangga.
Hlm.
132, n.
33 Ahmad Nurcholis et al.
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34 S.
Ag Haliah.
AuWawancara Dengan Haliah.
Ag.
Kepala Dinas Pendidikan Dayah Aceh Tamiang 29 Agustus 2023.
Ay 195 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education As Huges said, accreditation of an educational institution is necessary to guarantee the quality and appropriateness in assessing the performance of an educational institution35.
Therefore.
Dayah, as an Islamic educational institution, must be accredited to maintain quality assurance at the Islamic educational institution.
With Dayah's accreditation.
Dayah's existence in building religious moderation as a force to reject radical ideology can be stronger, so the perspective of the Aceh government is that it is urgent to facilitate better Dayah education in the future.
Thus, the Aceh government is very serious about building Dayah's existence as a formal Islamic education institution to maintain Dayah's charm in the eyes of the public so that Dayah's existence remains resilience that can keep Dayah's educational culture while being able to adapt to face the challenges of increasingly advanced times.
Building the Aceh Border Dayah by the Government Quality education is necessary because it is a weapon and spearhead of strength for each person to live a very influential life37 in terms of physical, mental, social, and moral development in each individual.
38 In "Law Number 20 of 2003 concerning the National Education System Article 1 states that education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality and intelligence, noble character and skills needed by himself, society, nation and state.
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38 Nur Adela and Asnil Aidah Ritonga.
AuThe Effectiveness of The TaAolim Program in Strengthening Islamic Religious Education for Students,Ay Nazhruna: Jurnal Pendidikan Islam 6, no.
3 (July 2.
: 336Ae55, https://doi.
org/10.
31538/nzh.
39 Muhammad Rizqi Kader.
Muhammad Husnur Rofiq, and Muhammad Anas Ma`arif.
AuReligious Moderation Education Strategy at the Mualaf Assembly,Ay At-Tadzkir: Islamic Education Journal 3, no.
1 (March 1, 2.
: 35Ae46, https://doi.
org/10.
59373/attadzkir.
196 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al 40 On that basis, in history, "Indonesian education has undergone several improvements by revising the education curriculum.
"41
The Aceh government's policy in building the Aceh border is one of the concrete aims of the Aceh government in developing the country through a religious moderation curriculum as an effort to reject radical ideas that are spreading through Islamic educational institutions.
Therefore, we ensure that the Dayah, as a fortress to prevent these heretical sects, must stand firm at every border in Aceh to prevent incorrect understanding of Islamic beliefs42 Based on this perspective, the Aceh government built Islamic boarding schools at every border of Aceh The view above is not an exaggeration because Dayah or Islamic boarding schools are, by default, neutral educational entities.
"Historical evidence shows that this education has a significant existence in religious and secular education which is in line with the pace of reIslamization and rebirth of Indonesian Muslims through Islamic boarding schools which are developing rapidly as alternative institutions for moderate Islamic education.
" 43 As the results of an interview with Azhari.
Ag.
Si, secretary of the "Dayah Aceh Education Service" explained that.
"Dayah as an Islamic boarding school is present in Aceh, apart from maintaining the faith of the Islamic generation, it is also to counter radical ideas that have entered through Islamic education.
Based on this view, the Aceh government built Dayah at every Aceh border which was directly managed by the Aceh government.
"44
The names of the Aceh border forces can be seen in the following table.
Table 1.
Names of Aceh Border Dayah No.
Name of Dayah Leader/Rais 'Am Address & Area Dayah Perbatasan Drs.
Muchlisin Desky.
MM Southeast Aceh Darul Amin covering an area of 10 ha Dayah Perbatasan Dr.
Abi Hasan.
Sos.
MA Aceh Singkil Safinatussalamah covering an area of 20 ha Dayah Perbatasan Tgk.
Syafruddin Alyusuf Subulussalam Minhajussalam covering an area of 10 ha Dayah Perbatasan Dr.
Tgk.
Mustafa Aceh Tamiang Manarul Islam Abdussalam Syah.
Kom.
covering an area of 5 ha Source: Dayah Aceh Education Service 2021-2023 40 Muhammad Anas Ma`arif.
Muhammad Husnur Rofiq, and Akhmad Sirojuddin.
AuImplementing Learning Strategies for Moderate Islamic Religious Education in Islamic Higher Education,Ay Jurnal Pendidikan Islam 8, no.
1 (June 6, 2.
: 75Ae86, https://doi.
org/10.
15575/jpi.
41 Neliwati Neliwati et al.
AuCurriculum Management in Improving The Quality of Student Learning and Academic Achievement,Ay Munaddhomah: Jurnal Manajemen Pendidikan Islam 4, no.
1 (February 25, 2.
: 115Ae21, https://doi.
org/10.
31538/munaddhomah.
42AuWawancara Dengan Zahrol Fajri.
Ag.
MH.
Kepala Dinas Pendidikan Dayah Aceh, 29 Juli 2023.
,Ay 43 Muhammad Wildan and Ahmad Muttaqin.
AuMainstreaming Moderation in Preventing/Countering Violent Extremism (P/CVE) in Pesantrens in Central Java,Ay QIJIS (Qudus International Journal of Islamic Studie.
10, 1 (August 2.
: 37, https://doi.
org/10.
21043/qijis.
44AuWawancara Dengan Zahrol Fajri.
Ag.
MH.
Kepala Dinas Pendidikan Dayah Aceh, 29 Juli 2023.
Ay 197 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education The table above shows that the Aceh government manages four Aceh border forces directly, as explained below.
First, on the border of Southeast Aceh with North Sumatra, the Aceh government has built a border called "Darul Amin Border Dayah.
" This Islamic educational institution.
Dayah, was built in "Tanah Alas Village.
Babul Makmur District.
Southeast Aceh Regency.
Aceh Province, which was founded in 1998 as a counter to negative influences coming from outside Aceh, usually via the North Sumatra-Aceh border".
Second, on the Aceh Singkil border with North Sumatra, the Aceh government has built a border called "Safinatussalamah Border Dayah.
" This Islamic educational institution.
Dayah, was built in Biskang Village.
Danau Paris District.
Aceh Singkil Regency.
Aceh Province.
The establishment of the Dayah Education Foundation was dated May 18, 2010.
"Initially, this Dayah education was a grant from one of the charismatic Acehnese Singkil Ulama and also the caretaker of the Dayah Babussalam Abuya Sheikh Haji Baihaqi, then handed over to the local Aceh government with the aim of its establishment being to fortify the faith in the region.
Borders and assist in enforcing Islamic law in Aceh, an Islamic Sharia
"46
Third, on the border between Subulussalam City.
Aceh, and North Sumatra, the Aceh government has built a border called "Minhajussalam Border Dayah.
" Dayah Islamic education is located in Kampung Baru.
Penanggalan District.
Subulussalam City.
Aceh Province.
The establishment of this Dayah coincided with May 2010 based on the Decree of the Governor of Aceh Number 451-44/205/2010 concerning the Establishment of Border Dayah Organizations in the Aceh Region.
"Dayah Border Minhajussalam uses two separate educational concepts using two types of education, namely Salafiyah and General, with a combination of traditional concepts and modern methodology so that Dayah Border Minhajussalam has its characteristics as an educational institution for the future of the nation's children with good character and high culture in the context of improving quality of education, especially in border areas and the archipelago in General.
"47
Looking at the uniqueness of the Dayah Minhajussalam border, it appears that the Islamic educational institution Dayah has been transformed by using two educational curricula, the Dayah curriculum on one side and the general education curriculum on the other so that within the Dayah education, there is general education in the form of Junior High School (SMP).
Furthermore.
Senior High School (SMA), as seen in the following 45 Haliah.
AuWawancara Dengan Haliah.
Ag.
Kepala Dinas Pendidikan Dayah Aceh Tamiang 29 Agustus Ay 46 Haliah.
47 Haliah.
198 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al Figure 2 & 3.
Dayah Border Gate.
Minhajussalam City.
Subulussalam City.
Aceh Province Jalan T.
Umar.
No 17 Kampong Baru.
Penanggalan District.
Subulussalam City and There is a Junior High School (SMP) in the Dayah education.
The picture above shows that Dayah Border Minhajussalam education has the nomenclature "Junior High School" Dayah Border Minhajussalam Middle School.
This shows that apart from the Dayah curriculum as an Islamic boarding school curriculum, the Dayah also provides a general education curriculum.
Fourth, on the Aceh Tamiang border with North Sumatra, the Aceh government has built a Dayah called "Manarul Islam Border Dayah.
" Dayah Islamic Education is located at Jalan Medan-Banda Aceh.
Seumadam Village.
Vocational Youth District.
Aceh Tamiang Regency.
Aceh Province.
Dayah led by Dr.
Mr.
Mustafa Abdussalam Syah.
Kom.
I have also carried out transformations in the field of the educational curriculum.
He did this to maintain Dayah's existence as an Islamic educational institution that is strong in maintaining its beliefs so that they do not deviate, as explained below.
"Dayah's resilience must be maintained, because Dayah is a bulwark of faith in Islamic education to fight radical ideas that have entered Islamic education, and the Dayah curriculum must be transformed to keep pace with developments over time.
Religious moderation must be well understood by students as students because Islam is a cool, peaceful religion.
Islam never teaches to force people to believe in Allah.
We are only told to preach, and convey what is true even if it is just one verse.
If there are people who cannot accept the da'wah that we convey, it means that they have not received God's guidance.
We cannot give guidance to anyone, even if it is our younger siblings, or our parents, who can only give guidance by Allah SWT's absolute right to whom He wills.
Therefore, we can only try as hard as we can, that is Allah's command, and pray that we will always be given goodness in the form of guidance, and also to the people we preach to.
"48
The explanation above indicates that Dayah's existence in building religious moderation, as an effort to reject radical ideology in Aceh, is by using a da'wah strategy which is delivered frequently at every opportunity, such as on Friday sermons, and also at other official Islamic events, such as at the Prophet's birthday and so on.
This is as emphasized by 48 Haliah.
199 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education Tgk.
Mustafa said that da'wah was one of the best strategies used by the Prophet Muhammad to convey Islam to the community.
"In connection with the Dayah education curriculum at the Manarul Islam border, which currently educates a total of 675 Santri and female students, we use two educational curricula, the first is the Dayah curriculum, as an Islamic educational institution, and the second is the general education curriculum in the form of Junior High School (SMP) and Middle School.
Upper .
igh schoo.
We do this, because we want our students to not only be skilled in Islamic knowledge, but also skilled in the fields of science and technology as our main mission in managing the Manarul Islam border Dayah in Aceh Tamiang Regency with the mission of forming an Islamic generation that has IMTAQ (Faith and Piet.
and IPTEK (Science and Technolog.
"50 as seen in the following image.
Figure 4 & 5.
Gate and Dayah Vision-Mission Manarul Islam Border as seen from the side of the main road.
Jln.
Medan-Banda Aceh.
Seumadam Village.
Youth Vocational District Aceh Tamiang Regency.
Aceh Province.
From the picture above, the Manarul Islam border not only aspires to "form an Islamic generation that has IMTAQ Faith and Piety and Science and Technology.
Science and Technology" but also as a motor for Islamic da'wah.
On this basis, we always hold beneficial charity activities, such as blood donation.
This activity is a charity that can save human lives with the permission of Allah SWT, of course.
We hand over this donation to anyone who needs it, including non-Muslims.
This is one of our efforts to build religious moderation in the Dayah education curriculum, which we teach to Santri as students at Dayah.
49 Haliah.
50 Haliah.
51 Haliah.
200 | Nazhruna: Vol.
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et al The results of the interview above show that Dayah's education in realizing religious moderation for students is not only theoretical, as conveyed in the classroom learning process through religious teachings but is practiced directly through extracurricular activities.
52 In this way, the Aceh Border Dayah has transformed the Dayah curriculum by juxtaposing general education at other times in the learning process.
Efforts like this are what Abdin Chande said:
"as part of the state's long-term efforts to integrate these schools into the national development process to end the separation of Islamic religious sciences from secular "53 Therefore, it is hoped that Dayah graduates can become modern scholars who understand matters of the afterlife and world affairs.
This is the policy of the Aceh government in guarding against the prevention of radical ideology through the existence of Islamic Dayah education so that Dayah education in this modern era has an accommodative color which not only contains Shafi'iyah ideology, but some also uses Hambaliyah thought, of course depending on the idealism of the Teungku.
Dayah leader (Kia.
The differences in "Mazhab" indicate that Dayah is an open education, not narrow in thinking about Islam.
This is reflected in "Qanun Aceh Number 9 of 2018 Article 25 Paragraph 2, which states that the dayah must be following the Manhaj Ahlussunnah Waljamaah of the Syafi'i school of thought by respecting the Manhaj Ahlussunnah Waljamaah of other people.
" On this basis, "dayah can be accepted by every cultural group so that religious rituals can run harmoniously.
"55
Discussion This research has three basic findings regarding how the Aceh government's policy is to fortify the prevention of radicalism through Dayah Islamic education.
This basic finding is based on the existence of Dayah, who has a strong position or charm in the eyes of Indonesian society, especially in Aceh, so the Aceh government must collaborate in fighting radical ideas in Indonesia that have entered through Islamic education.
This means that the government must pay more attention to Dayah or Islamic boarding schools.
the curriculum taught at Dayah or Islamic boarding schools can be discussed with the government in strengthening religious moderation for students so that radical beliefs that enter through Islamic education can be minimized.
Therefore, these three basic findings are important to describe as an initial basis for future researchers and for the government to develop efforts to prevent radicalism through Dayah Islamic education.
As in Figure 5 below:
Hali & Rohmah Anas.
Fadhil.
AuThe Role of Islamic Religious Education Teacher In PreventingRadicalism in State Junior High Schools,Ay JurnalPendidikan Islam Indonesia 7, no.
: 40Ae55, https://doi.
org/10.
35316/jpii.
53 Abdin Chande.
AuGlobal Politics of Knowledge Production: The Challenges of Islamization of Knowledge in The Light of Tradition Vs Secular Modernity Debate,Ay Nazhruna: Jurnal Pendidikan Islam 6, no.
(June 2.
: 271Ae89, https://doi.
org/10.
31538/nzh.
54 sofanudin Et Al.
AuIslamism In Dayah: ShafiAoiyah.
Hanbaliyah.
And Popular ISLAM.
Ay 55 Muh.
Idris Samsul Bahri.
Masdin.
Pairin.
AuAkomodasi Pendidikan Pesantren Terhadap Local Wisdom (Budaya Loka.
Dalam Perspektif Sosial (Studi Kasus Di Kabupaten Konawe Kendari- Sultr.
,Ay Edukasi Islami:
Jurnal Pendidikan Islam 12, no.
: 2627Ae40, https://doi.
org/10.
30868/ei.
201 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education Figure 6.
Aceh Government policy in preventing radicalism through the existence of Dayah.
Islamic education The sweet fruit of GAM's peace with RI in 2005 gave birth to UUPA No.
11 of Strengthening Religious Moderation in Dayah through classroom learning processes and Policies in Radicalism the formation of the Dayah Agency in 2008 Realizing Dayah education from non-formal to formal Dayah Islamic Education Building Dayah Islamic Education on the Aceh border First.
The Aceh government's policy in realizing Dayah education into a formal Islamic education institution cannot be separated from the "Aceh Government Law" (UUPA), which then gave birth to the Aceh "Dayah Education Development Agency" (BPPD), which is known as "Badan Dayah" and finally took the form of "Dayah Education Development Agency" (BPPD).
Dayah Aceh Education ServiceAy.
56 Dayah's position as a formal Islamic education institution in Aceh, which is equivalent to schools and madrasas, makes it easier for the government to develop this education through monitoring the learning curriculum, as applies to schools and madrasas so that it is easier for the government to supervise the realization of the Islamic education curriculum taught there.
Dayah without reducing the freedom and power of Dayah, which has existed since before the independence of the Republic of Indonesia.
Second.
The Aceh government's policy in building the Aceh border border by the government is unique and is not found in other provinces in Indonesia.
Because the Aceh government directly manages the Aceh border border.
These Dayah leaders were elected and appointed by the Dayah Aceh education service on behalf of the Aceh government.
This government policy creates a new nuance for education in Aceh, which has special autonomy 56 Jarjani Usman.
Syabuddin Syabuddin, and Faishal Zakaria.
AuTeungku Identity Development: The Role of Dayah Community of Practice,Ay SAGE Open 11, no.
3 (July 1, 2.
: 21582440211031532, https://doi.
org/10.
1177/21582440211031532.
202 | Nazhruna: Vol.
7 Issue 2, 2024 Sulaiman W.
et al in the field of education.
57 Therefore, because Islamic education in the form of Dayah has a Dayah service under the Aceh government.
Dayah education has been transformed by using two educational curricula, the Dayah curriculum on the one hand and the general education curriculum on the other hand, so that Dayah education contains general education in the form of Junior High School (SMP) and Senior High School (SMA).
Of course, this policy is to make monitoring radical ideology that enters through Dayah Islamic education easier because every teacher placed in Dayah education must pass selection by the Dayah education service on behalf of the government.
In this way, the Aceh government's policy of preventing radical ideology through dayah education will be implemented well.
Third.
The Aceh government's policy of building Dayah on the Aceh border is indicated to realize religious moderation education in Dayah.
Even though the form of Dayah education from the start has realized religious moderation, because religious moderation is the foundation of goodness, eliminating violence,58 and always prioritizing the benefit of humans living in this world, the Aceh government seems to have taken a good opportunity with the existence of special autonomy in this field of education so that The transformation of the Dayah education curriculum to meet current developments can run well.
Based on this thought.
Aceh border Dayah education is described as having a balanced vision and mission, namely, "forming an Islamic generation that has IMTAQ (Faith and Piet.
and IPTEK (Science and Technolog.
" Apart from that, it was also explained that the government's policy in realizing religious moderation at the Dayah Islamic educational institution had been discovered in Dayah border education, not only in theory as conveyed through the learning process in class through spiritual teachings but also directly into practice through extracurricular activities and familiarization.
, because practicing good habits will have a good impact on students in doing good things.
59 Therefore, religious moderation in Islam is complete and is a certainty that must be realized in life because an impartial balance in life is the spirit of Islamic teachings.
CONCLUSION
As an effort to prevent radical ideology through the existence of Dayah Islamic education, the Aceh government implemented three essential policies.
First.
Dayah education should be made a formal Islamic education institution so that Dayah education is equivalent to schools and madrasas.
In this way, it will be easier for the government to guide and 57 Danial Danial.
Nur Sari Dewi, and Kafrawi Kafrawi.
AuThe Development Model of Human Resources at Islamic Universities in Aceh,Ay Jurnal Ilmiah Peuradeun 9, no.
1 (January 30, 2.
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26811/peuradeun.
58 Sulaiman W.
AuKonsep Moderasi Beragama Dalam Pandangan Pendidikan Hamka,Ay EDUKATIF :
JURNAL ILMU PENDIDIKAN 4, no.
2 (March 2.
: 2704Ae14, https://doi.
org/10.
31004/edukatif.
59 Ainur Rofiq Muhammad Anas MaAoarif.
Firman Miftakhul Muqorrobin.
Ari Kartiko.
Akmad Sirojuddin.
AuDeveloping Islamic Character Values Through Student Habituation,Ay Al-Hayat: Journal of Islamic Education 8, no.
: 337Ae49, https://doi.
org/10.
35723/ajie.
60 Ani Aryati and A.
Suradi.
AuThe Implementation of Religious Tolerance: Study on Pesantren Bali Bina Insani with Bali Hindus Communities,Ay Jurnal Ilmiah Peuradeun 10, no.
2 (May 30, 2.
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Muhammad Umair Khan Usman et al.
AuFostering Islamic Personality Students through The Role of Islamic Religious Education Teachers,Ay At-Tadzkir: Islamic Education Journal 3, no.
1 (February 11, 2.
: 15Ae25, https://doi.
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59373/attadzkir.
203 | Nazhruna: Vol.
7 Issue 2, 2024 Aceh Government Policy in Preventing Radicalism Through the Existence of Dayah Islamic Education supervise the learning curriculum as it applies to schools and madrasas.
It was second, building the Aceh border Dayah, which was managed directly by the Aceh government.
This policy creates a new nuance for education in Aceh as a particular area of education.
Therefore.
Dayah education is transformed by using two educational curricula, the Dayah curriculum on the one hand and the general education curriculum on the other hand, so that in Dayah education, there is public education in the form of Junior High School (SMP) and Senior High School (SMA).
Hopefully, this policy can narrow down the radicalism that enters through Dayah Islamic education because every teacher placed in Dayah education must pass selection by the Dayah education service on behalf of the governmentAithird, realizing religious moderation education in Dayah.
Religious moderation is the spirit of Islamic education.
Based on this idea.
Dayah Islamic education seeks to discover a balanced vision and mission, namely, "forming an Islamic generation that has IMTAQ (Faith and Piet.
and IPTEK (Science and Technolog.
" Therefore, the Dayah Islamic educational institution realizes religious moderation education, not only in theory as conveyed through the learning process in class through spiritual teachings but also in practice directly through extracurricular activities.
Thus, this research can strengthen the existing theory, which states that local culture, especially local educational institutions in the region, such as Dayah Islamic education in Aceh, plays a vital role in overcoming radical ideology to strengthen national unity.
However, this research is still limited to the four existing Aceh border Dayah samples.
Therefore, further research is still needed on Dayah Islamic education in Aceh.
Indonesia.
ACKNOWLEDGMENT