Dayah

The oldest educational institution in the history of education in Aceh is Dayah. Educational institutions such as Dayah in Java are known as Pesantren, in Padang called Surau, while in Pdan Malaysia it is called Pondok. [6] Dayah is taken from the Arabic zawiyah, which means corner or corner, [7] it is believed that the Acehnese were first used for the corner of the Medina Mosque when the Prophet Muhammad taught his companions at the beginning of Islam. [8] The Dayah I mean is a permanent place of residence that is used to study, discuss naqliyah and aqliyah arguments relating to Islam.

Since Islam entered Aceh 225 H (840 AD) [9], Islamic education and teaching began to be born and developed very rapidly, especially after the establishment of the Islamic Pasee Kingdom, because at that time many scholars began to establish Dayah, so many students arrived to Pasee. [10] At the time of Sultan Iskandar Muda ruled the Kingdom of Aceh Darussalam in the 17th century, Aceh had become the Veranda of Mecca. When Malacca was conquered by Portugal (1511 AD), many scholars left Malacca for Aceh, when they arrived in Aceh, many of these scholars broadcast religion and some even established Dayah. In the time of Sultan Iskandar Muda, the Dayah reached its golden peak.

Dayah is the center of Islamic education for Acehnese people from the past until now. The existence of dayah as a center of past Islamic education has produced a number of ulamas and influential figures in their time. Past Aceh leaders such as Sultan Iskandar Muda are dayah alumni. The past dayah successfully integrates general education and religious education, this is all due to the dayah education which was not dichotomy, so that dayah output was not only ulama, but also politicians or statesmen. [11]

Dayah institutions in Aceh experienced very significant ups and downs, especially during the Dutch colonial period. The destruction of the dayah and all of its scientific treasures, libraries and manuscripts and the leaders of the dayah itself have influenced the decline of the dayah since the Dutch began their occupation in Aceh in 1873. The Dayah and its leaders at that time were symbols and drivers of the struggle against colonialism in Aceh.

In the life of the people of Aceh, as one of the cultural foundations there is one institution called Meunasah. As a symbol of the Acehnese people, in each village there is a Meunasah, as a center for controlling community life. Meunasah is made in four facets without being equipped with windows, aisles or seals. The difference between a house and a Meunasah is just a little for people who do not pay attention to the similarity of the differences rather than deliberately. Equality is found in its form like an Acehnese house. While the difference can be seen in its position, the house appears to be stretching towards the Qibla and the Meunasah looks towards the north south. The next difference lies on the floor of the Meunasah which looks flat, while the floor of the house looks high in the middle. [12]

The shape and condition of such Meunasah in the present time frame may have been minimal because Meunasah now follows the current progress of modern times. Meunasah has a window with a Kulah, like a wudhuk already has electric lighting and various other variations.

Some call Meunasah and meulasah or beulasah. But what is important is that the term Meunasah comes from the word madrasa in Arabic which contains the meaning of educational institutions. Meunasah is a basic learning place for children who learn the basics of religious science and how to read the Koran. Anthony Reid in his book the origins of the Aceh conflict and the seizure of the East Coast of Sumatra until the end of the 19th century Aceh empire stated that "Meunasah is a public place that is used as a means of lodging for adult men who stop in a village". [13]

Regardless of the history and background of the origins of the birth of Meunasah, what is certain between Aceh and Meunasah is the two-sided integrity of the Meunasah side and the bin side of the Acehnese, so that where there are Acehnese there is a Meunasah, on the contrary where there is a Meunasah there must be Acehnese , even though it's outside the area. Meunasah is already part of the culture, identity and characteristics of the life of the Acehnese people. Meunasah's non-functioning from the cultural aspect means also the identity and characteristics of the life of the Acehnese people. Thus Meunasah is not only a building, but rather describes the condition and situation of a community environment, especially the people of Aceh, especially at the village level. So Meunasah is not just a symbol of the region, but also a building that has a multipurpose function.

The people of Aceh are very close to customs that are religious (Islam) such as adat and hukom lagee substances ngon sifeut. "Institution of institutions