Beginning to enter Islam to nanggroe Aceh Darussalam
Entry and Development of Islam in Aceh Almost all historians claim that the first area of Indonesia in the entry into Islam is the region of Aceh. (Taufik Abdullah, 1983: 4). Based on the conclusion of the seminar on the entry of Islam to Indonesia which took place in Medan on 17 - 20 March 1963, namely:
- Islam for the first time has entered Indonesia in the 7th century AD, and directly from Arabia.
-The area that was first visited by Islam is the coast of Sumatra, while the first Islamic kingdom is in Pasai.
In the subsequent Islamic process, Indonesian Muslims actively take part and the process of broadcasting Islam is done peacefully.
In the subsequent Islamic process, Indonesian Muslims actively take part and the process of broadcasting Islam is done peacefully.
In the subsequent Islamic process, Indonesian Muslims actively take part and the process of broadcasting Islam is done peacefully.
Description of Islam in Indonesia, participate in educating the people and bringing a high civilization in shaping the personality of the Indonesian nation (Taufik Abdullah, 1983: 5)
The entry of Islam into Indonesia there is a say from India, from Persia, or from Arabia. (Musrifah, 2005: 10-11). And the path used is:
a. Trade, which uses means of voyages.
b. Da'wah, done by preachers who come with the merchants, the preachers can be regarded as a Sufi pengembara.
c. Marriage, ie marriage between Muslim traders, preachers with noble children of Indonesia, which led to the formation of the social core of the Muslim family and Muslim society.
d. Education. These economic centers have evolved into centers of education and spreading Islam.
e. Art. The path that is widely used for the spread of Islam, especially in Java is art.
In 1345, Ibn Battuta of Morocco had stopped in the Pasai Kingdom during the reign of Malik Az-Zahir, the famous king pious in the science of religion and bernizhab Shafi, held a recitation until the time of prayer Ashar and fluent in Arabic as well as practicing a simple lifestyle . (Zuhairini, et.al, 2000: 135) Ibn Batutah's description can be drawn conclusion of education that prevailed in the era of Pasai kingdom as follows:
a. The subject of education and religious teaching in the field of shari'ah is Fiqh mazhabSyafi'i
b. Educational system informally in the form of ta'lim and halaqohc majlis.
c. Leaders of government and leaders of religion.
d. The cost of education comes from the state (Zuhairini, et.al., 2000: 136) In the time of the kingdom of Samudra Pasai to its glory in the 14th century AD, then the education also of course get its own place
According to Ibn Battuta also, Pasai in the 14th century AD, is already the center of Islamic studies in Southeast Asia, and many gathered scholars from Islamic countries. Ibn Batutah states that Sultan Malikul Zahir is a man who loves to scholars and science. On Friday, the Sultan worshiped in the mosque using the clerical clothing, after the prayers held discussions with the pious religious knowledge, among others: Amir Abdullah from Delhi, and Tajudin from Ispahan. The form of education by way of discussion is called Majlis Ta'lim or halaqoh. The halaqoh system is the students taking a circle around the teacher. Master sat in the middle of the circle of students with the position of the whole face of the student facing the teacher.
- The Perlak Kingdom The second Islamic kingdom in Indonesia is Perlak in Aceh. His first king was Sultan Alaudin (1161-1186 H / 12th century CE). Between Pasai and Perlak established a good cooperation so that a Pasai Raja married the Princess of Perlak King. Perlak is a very strategically located area on the Strait of Malacca Beach, and free of Hindu influence. (Hasbullah, 2001: 29)
Perlak Islamic Kingdom also has the Islamic education center Dayah Cot Kala. Dayah equated with Higher Education, the material taught is Arabic, monotheism, tasawuf, akhlak, geography, arts and literature Arabic, history and state structure, mantiq, science falaq and philosophy. Its area is approximately near East Aceh now. Its founder is a cleric of Prince Teungku Chik M.Amin, at the end of the 3rd century H, 10th century AD This is the first educational center.
- The kingdom of Aceh Darussalam The monarchy of Aceh Darussalam is the result of an amalgamation of the Islamic kingdom of Aceh in the Western Hemisphere and the Islamic Kingdom of Samudra Pasai in the East. The son of Sultan Abidin Syamsu Shah was appointed King with Sultan Alaudin Ali Mughayat Shah (1507-1522 AD).
The smallest form of territory of the government structure of the Kingdom of Aceh is the village (Kampung), which is headed by a Keucik and Waki (representative). The adjacent gampongs and the people who worship together on a Friday in a mosque are a territorial power called mukim, which holds the role of the mukim leader called Imeum mukim (Ms. Ibrahim, et.al., 1991: 75)
The existing education level in the Kingdom of Aceh Darussalam begins the lowest education of Meunasah (Madrasah). Which means a place to study or school, there are in every gampong and have multi functions, among others: - As a place to learn the Qur'an.
- As a place to study the Qur'an
- As an elementary school, with taught material that is writing and reading Arabic letters, religious Sciences, Malay language, morals and Islamic history.
Another Islamic education figure in the kingdom of Aceh is Hamzah Fansuri. He is a poet and teacher of the famous religion with the teachings of mystical wujudiyah walrus. Among the works of Hamzah Fansuri are Asrar Al-Aufin, Syarab Al-Ashikin, and Zuiat Al-Nuwahidin. As a poet he produces works, the poem's poem, the poem of the boat.
Another important cleric is Syamsuddin As-Samathrani or better known as Syamsuddin Pasai. He is a student of Hamzah Fansuri who develops wujudiyah understandings in Aceh. Books written, Mir'atul al-Qulub, Miratul Mukmin and others.
Other scholars and poets who have come to the kingdom of Aceh are Sheikh Nur al-Din Ar-Raniri. He opposed wujudiyah's notion and wrote many books on Islam in both Arabic and classical Malay. The book of the greatest and highest quality in classical Malay literature and contains the history of the kingdom of Aceh is the book of Bustanul Salatin.
In the heyday of the kingdom of Aceh, the time of Sultan Iskandar Muda (1607-1636) by Sultannya many established mosques as a place of worship of Muslims, one of the famous mosque Baitul Rahman Mosque, which also used as a university and has 17 daars (faculty).
By seeing the many scholars and poets who came to Aceh, and the existence of Higher Education, it can be ascertained that the kingdom of Aceh became the center
Islamic studies. Because the factor of Islam is one of the factors that greatly affect the life of the people of Aceh in the next period. According to B.J. Boland, that an Acehnese is a Muslim.
CONCLUSION
Education is an educational learning process that familiarizes people as early as possible to explore, understand and practice all agreed values as worthy and desired values, and useful for the life and development of personal, community, nation and state. Islamic education itself is the process of guidance towards learners towards the formation of a good Muslim person (kamil man)
The success and progress of education in the Islamic empire in Aceh, is inseparable from the influence of the ruling Sultan and the role of scholars and poets, both from outside and local, such as the role of Hazah Fansuri, Syamsudin As-Sumatrani, and Syaeh Nuruddin A-Raniri, which produces great works that make Aceh a center for Islamic studies.
