THE MOVE: SOCIAL ENGINEERING THROUGH

This article examines the institutional transformation of dayah in Post-Conflict Aceh referring to the leaders of four Islamic boarding schools’ (dayah) view points: the principal of Dayah Malikussaleh Aceh Utara, Dayah MUDI Mesra, Samalanga Bireun, Dayah Darul Munawwarah, Pidie Jaya and Dayah Darussalam Labuhan Haji, South Aceh; personnels in the Department of Dayah Education Affairs and members of the DPRA (members of Aceh House of Representative), our study found that the institutional transformation of the dayah began with changes in the government’s policies through the emergence of various regulations such as the Aceh Qanun (Aceh’ made law) and the Province of Aceh Governor's regulations. Furthermore, the transformation of funding sources, curriculum, facilities and infrastructure, human resource development, quality assurance and development of dayah, and cooperation and development of the dayah financial resource. This study concludes that the institutional transformation of the dayah has had an impact on increasing the functionality of the dayah in the midst of the times, changes in educational politics in Aceh and increasingly showing the modernization of the dayah while still maintaining a religious atmosphere in the dayah environment

It is well-known that dayah or Islamic boarding school is one of the oldest forms of Islamic educational institution 1 in Aceh that has existed since the 10 th century AD 2 3 . The a concentration of fighters, only after the war subsided, the Teungku Syik who were left out try to rebuild the neglected and the abandoned dayah. 13 The superiority of the dayah education system has proven to be the key to the progress and glory of the Aceh Darussalam kingdom. 14 In this context, the role of educational institutions in improving the quality of human resources is the key to play a national, as well as international role. The existence of the dayah has now become an academic discourse on how to adapt to the modern education system but without significantly changing the core function of the dayah education. Mastuhu 15 found the Islamic Boarding School or dayah is intercepted by modern educational system, in which it is trapped to adopt some of the modern educational system due to global changes and expectations, this can be seen from the emergence of many modern Islamic education systems-integrating national and the dayah curriculum. The steps taken are by establishing public schools in the Islamic Boarding School environment, incorporating the general curriculum into Islamic schools and vacational activities (skills training). Islamic boarding schools also play a role in equipping the younger generation of Islam in facing increasingly difficult and complicated life situations in developing social interaction skills. 16 According to Ibrahim 17 within a span of 32 years  Islamic education in Aceh, especially dayah, has undergone institutional changes and the educational system. In the institutional aspect, Islamic education has integrated traditional learning system to modern system as to accommodate various types of national curricula so that modern types of dayahs emerged, including the conversion of a number of madrasas. 18 In this sense, institutional transformation includes changes in goals, educators, students, methods, and infrastructure. All of these systems changed to adapt to the needs and demands of the times, for example in the reform era or after 1998 the government imposed Islamic law in Aceh, the position of the dayah educational institution was to become the government's partner in the enforcement of Islamic law. The institutional transformation became even stronger when the government established the Aceh Dayah Education Development Agency (BPPD) in 2008 as a form of government concern in developing dayah education to guarantee equal treatment from the government in terms of funding and services. 19 After the signing of the Memorandum of Understanding (MoU) between the Government of Indonesia and the Free Aceh Movement on August 15, 2005, it became a new era for the development of dayah education in Aceh. 20 The people of Aceh experience economic progress with special autonomy funds that are also allocated for the development of dayah education both physically and in the education system. 21 Physical development can be seen from the rehabilitation and addition of buildings. 22 The second is the development of the education system which adopts the modern dayah model and the salafiyah dayah model.
Modern dayah integrate national and the dayah curriculum, 23 while the salafiyah dayah with its characteristic focus on the education of classical fiqh books 24 . In the recent times, the modern dayah receives more popularity than its counterpart. 25 In the other parts of Indonesia, the modern dayah was also established, such as Gontor Islamic boarding school in East Java which also opened a branch in Aceh under the name Gontor 10 Modern Islamic Boarding School in Seulimum, Aceh Besar District. This development is better known as the socio-economic function movement carried out by the dayah educational institution which is based on the idea of the independence of the students after graduation and the demands for the dayah for self-support and self-financing 26 . Changes in the form of the institutional transformation of the dayah in Aceh after the Helsinki MoU will be discussed in seven dimensions, namely; policies, financing, curriculum, facilities and infrastructure, human resources (HR) quality assurance and control, cooperation and economic development. These seven dimensions are interesting to observe and analyze because of the unique of dayah education in Aceh. The uniqueness of the dayah is in its openmindedness, which allows graduates to understand Islam in accordance with the spirit of the times such as politics and modernity 30  the data from the interviews were classified, analyzed so that they can be narrated in this paper. 33

B. DISCUSSION
The Dayah revival in post-conflict Aceh was seen through various dynamics of changes related to policies, financing, curriculum and teaching, facilities and infrastructure, human resource development, quality assurance and control, remote and border Dayah management, cooperation, and empowerment of the Dayah economy. 34 To make this article more readable and comprehensible, we coded the findings into several themes.

a. The Ma'had Aly
Policies can be called one of the political products of the students who have been included in policymaking institutions such as parliament. 35 Based on the regulation of dayah education as mandated in the LoGA as stated in Article 32, it is explained that the dayah can provide general education, religious education and even higher education. This is one of the most significant forms of institutional transformation of dayah in post-conflict, which was previously unknown. Al-Aziziyah has established the Islamic High School (STAI) Al-Aziziyah 36 . Likewise in the transformation of the type of education, dayah Mudi Mesra has established ma'had Aly and has now become the Institute of Islamic Religion (IAI)  In the Acehnese terms, the university is known as Dayah Manyang or Dirasatul 'Ulya and this has existed since the Iskandar Muda sultanate known as Jami' Baiturrahman. 38 Dayah manyang or Ma'had 'Aly is a higher education institution that focuses on pure Islamic study programs organized by Islamic boarding schools (dayah). One Ma'had 'Aly campus organizes one study program, such as History and Islamic Civilization, Fiqh and Ushul Fiqh, Madrasah Ulumul Qur'an; cooperation; and the field of empowerment of the dayah economy is part of the responsibility of the Aceh government.

b. Improved Facilities
By these formal policies and regulations, institutionally, the dayah has various modern facilities, such as a magnificent building, digital educational tools, and adequate cleaning facilities. As the head of the Aceh Dayah Education Office said that "with this, the dayah can no longer be associated as an institution with minimal facilities" The establishment of the Dayah Education Office has provided great benefits for the development of dayah institutions in Aceh, among others: a) There is an allocation of funds for the development of dayah infrastructure and facilities. b) The existence of funds for Incentives for the leadership of the dayah and the teacher council. With this fund, the dayah is helped to create welfare for teachers who are working hard for the progress of the dayah. c) Organizing events that are human resource development for students and dayah teachers such as seminar activities, such as a seminar on synchronization of the dayah curriculum with the public schools. d) There is life skill training for students and dayah teachers. The dayah education office has made several kinds of training for the development of dayah human resources such as training in developing the dayah curriculum, writing scientific papers, fostering Islamic Boarding School cooperatives, computer training, and sewing. e) To improve the competence of the dayah students, the Dayah Education office has held several musabaqah or Quranic recitation competitions for students throughout Aceh. This activity is very useful to increase the enthusiasm of students in learning and understanding the yellow book as a reference in establishing Islamic law. Another convenience after the Helsinky MoU was the administration field in managing the Dayah administration, feeling relieved because there was already a special institution that handled dayah education. After the MoU, the teaching and learning process in the dayah was getting better which increased the interest of the community to become students from various regions both from Aceh and outside Aceh. In his word, Abu Reza, the teacher at the dayah, states "After the existence of mu'adalah education, the students' interest in studying at the dayah increased. Many students graduated from elementary school that entered the dayah to recite the Qur'an. In terms of improving the quality of the dayah, the role of the dayah education office has not been fully improved.

a. Self-Financing
In addition, the Dayah MUDI is sourced from development contributions at the time of initial entry and monthly student fees; assistance from the provincial Islamic boarding school service, in the form of physical development, development of dayah human resources and incentives for teachers; income from the dayah cooperative business; income from its business unit, in the form of rental of shops, agricultural land and plantations; assistance from donors both from entrepreneurs, private institutions. The influence of Government policy on the dayah is an increasingly dominant source of financing from the Aceh government. The dayah receives physical development almost every year from the Aceh Government's grants either through the district/city and provincial Islamic boarding school education offices. In addition to the physical development of the dayah, it also received additional funds for incentives for the leadership and the board of dayah teachers. This assistance is tailored to the type of dayah.
Regarding the financing of dayah from the Aceh government, according to Tgk.
Anwar, it still needs to strengthen coordination between the government and the dayah, so that the legality of the dayah and its operational costs provided by the government are even better in the future, there must be such coordination between the provincial and national district offices. So far, the dayahs have been running alone, others have only been in the form of physical financial assistance, hopefully with the assistance of the government, the dayahs in Aceh are even better, not only physical buildings that are the object of assistance but also non-physical ones in the form of empowering human resources and the economy of the dayah as our hope.

b. The Government's Budget
In addition to self-finance, dayah has received attention from the Aceh government, which is budgeted in the allocation of regional expenditures for education and Aceh There are ± 1000 male students and ± 1000 female students. There are 80 male teachers (ustadz) teaching male students. While female student's teachers are 70 teachers (ustadz) consisting of men and women. This shows that there is an effort to make the Islamic boarding school independent from expecting donors from the government. 42

a. Professional Development
The times are changing and technology is getting more sophisticated with the discovery of new inventions so that life in society is easier and more practical 43 . However, along with the development of the times and technology, new problems also arise or are known as hadith problems, so that new thoughts are needed to find solutions to this problem 44 . Our scholars have done this by holding muzakarah which is held in every Islamic boarding school or known with dayah. As the successor to the Muslim scholars, the students must be able to do it too. Therefore, we are from Lajnah Bahsul Masail Ma'had 'Aly Malikussaleh team had an idea to hold a Bahsul Masaiil event which was attended by Dayah Malikussaleh students. The Bahsul Masail event is held once a month in turns between the Tsanawiyah and Aliyah levels, the Tsanawiyah level is focused on discussing nahwu and neuroscience issues and the Aliyah level is focused on discussing issues of fiqh science. The Bahtsul Masail event begins after the congregational Isya prayer. This event is guided by a moderator who acts as an intermediary between participants, each student who is a participant is given the opportunity to answer every question and respond to answers from other students. Then, after each student explained their respective answers and responded to each other's answers, the musahih who was the great teacher of Dayah Malikussaleh served as a mediator and took the solution of each of the problems discussed.

b. Quality Assurance
We can see the institutional transformation of the dayah after the Helsinki MoU is that the mandate of the dayah must be accredited. As stated in Qanun no. 5 of 2008 in Article 32 Paragraph (7) that dayah educational institutions must be accredited which is carried out by The substance of the governor's regulation emphasizes that there are three objectives for the implementation of dayah education in Aceh, namely: first, improving governance of dayah education in Aceh that is better, complete and uniform; second, improving the quality of dayah educational institutions in Aceh, so that they receive legal recognition by the central government and other private institutions; and third, increasing the ability, efficiency and reliability of graduates of dayah educational institutions, so that they become human beings who have noble character, are devoted to Allah and have skills that are useful for themselves, society, country, nation and religion. To achieve this goal, a number of dayahs, such as the Dayah Malikussaleh, collaborated with various parties, including with campuses in Aceh such as UIN Ar-Raniry Banda Aceh and IAIN Malikussaleh, the Aceh Government in this case the Provincial and Regency Dayah Education Offices, the Ministry of Religion Regional Office, the Ministry of Religion of Aceh Province and North Aceh Regency.
In order to respond to the demands of the times for the need for education that is equivalent to higher education in the salafi dynasty. 47 Through Aceh Qanun Number 9 of 2018 concerning Dayah Education, it is stated that the government will foster and finance the establishment of Ma'had 'Aly in Aceh. The existence of the Qanun related to ma'had Aly illustrates that the institutional transformation of the dayah is increasingly showing progress, namely the existence of this ma'had Aly. Some of the dayahs have opened the Ma'had Aly institution which shows that the dayah educational institutions are increasingly concerned and want to be directly involved in responding to the times so that they do not get off the rails of sharia. However, not all established Ma'had 'Aly took the same takhasus (major). Dayah

a. Curriculum Integration
The curriculum includes the number of subjects taught, an outline of the basic teaching, and the number of hours for each subject taught in a week, during the academic year and by education level. 48  people's social livelihoods. 50 The Dayah as an Islamic educational institution is characterized by jurisprudence, but its education is required to have broad, cross-sectoral, contextual insight, so that those who study Islamic education will have broad insight, understanding across science, ideology, tradition to facilitate acceptance of differences that occur in In addition, English and Arabic are taught. In addition to lessons related to education, the students are also taught carpentry, agriculture, and the students are also given additional lessons such as group study Package B equivalent to junior high school and learning culture in Dayah. According to Silahuddin, however, Dayah in Aceh still needs the development of academic culture in the aspect of giving opinions, culture of scientific development, and culture of educational organizations, by determining learning materials, curriculum, books used. Islamic education system needs to include general subjects in its curriculum. 53 As explained by that Islamic education in Aceh needs to teach sciences based on reality and empirical experience such as sociology, anthropology, psychology and critical philosophy which are grounded in nature and must be used as a basis of scientific principles which is also developed in the dayah as an Islamic educational institution, so that the knowledge really  important is the willingness to learn. 55 The system shows a harmonious relationship between the dayah and the community.

b. Extra-Curricular activities
There are many extra-curricular activities in the dayah, these activities however, are not required for all students, but students who are interested can choose one program according to their wishes. In fact, it is not only limited to students, some of them are also allowed to be followed by teachers. The education includes: (1) Mabna Lughah, namely foreign language learning activities (Arabic and English). The students who took part in these activities were housed in a special building unit. Students who are allowed to participate in this program are students at the Aliyah level (Senior high school). The students studied at Mabna Lughah for three years. The students who are successful will be reorganized to become mudabbir (instructors) for the next generation; (2)  is strictly controlled. If every classroom's teacher does not teach for 3 times, then the teacher is replaced with another teacher. The results of the recitation are evaluated every six months by conducting a dayah recitation. Likewise for the students of Ma'had 'Aly, the evaluation system is carried out based on the lecture system. With this level of education, it is hoped that Islamic boarding school education can be a main foundation in people's lives. The graduates of Ma'had 'Aly are expected to be able to read and understand al-Mahally or its equivalent and be able to solve various problems of the times through muzakharan and masail fiqhiyyah (muraja'ahof yellow book). Education at Ma'had 'Aly adopts the University education system. The teaching staffs are people who are qualified in their respective fields, besides; the teaching staffs are invited by people from outside the dayah to teach this Ma'had 'Aly class. In addition to opening a formal education level, Darul Munawwarah has also opened a non-formal education level.
There are three types of non-formal education opened, namely: (1)  The transformation of the dayah institution is the opening of educational institutions that get mu'adalah from the 'Ula, Wustha, 'Ulya levels and the establishment of an institution equivalent to higher education, namely ma'had 'Aly. This is to respond to the demands of the times that continue to develop to prepare Muslim intellectuals who can solve all the problems that occur in a solution.
The transformation of the dayah institution after the Helsinky MoU has experienced the strengthening of legality from the Government under the umbrella of the Law, Qanun and Pergub(Governor's Regulations). By this legality, it shows that government policies are getting stronger to advance dayah education in Aceh. The implementation of this policy is that dayah education is part of the authority of the Aceh Government. Institutional transformation has occurred with the opening of mu'adalah education levels starting at 'Ulā, Wusṭa,'Ulya levels and a higher education level, namely Ma'had 'Aly. The transformation of the dayah institutions in Aceh is not solely influenced by government policies, but is also influenced by the awareness of the dayah educational institutions to be able to participate and contribute in responding to the times that continue to move by transforming their educational institutions. Dayah in Aceh is manual, and government involvement in developing dayah is lacking. After the MoU, there was a change in governance from a manual system to an ITbased management system. This is due to the government's demands that the existing dayah 56  education of Ma'had Aly and mu'adalah education be integrated in one system to facilitate data collection, coaching and improving the quality of their education.
The sustainability and existence of the dayah institution is not only influenced by momentary political policies. However, the existence of policies in the form of Qanun compiled by the legislative body and the Pergub (Governor's Regulation) issued by the executive institution has shown that the guidance and development of the dayah educational institution is on par with other general education. The occurrence of the institutional transformation of Dayah after the Helsinky MoU was caused by the prolonged conflict that was accompanied by the 2004 Tsunami, so that the stakeholders of dayah education and policy makers are increasingly aware of the need to increase the functionality of the dayah in the midst of the times. The institutional transformation of the dayah has had an influence on the political education policy in Aceh. Therefore, institutionally, the dayah has undergone a transformation towards a more modern one and is still able to maintain a religious atmosphere in the dayah environment.