Revolutionizing Teungku Dayah learning model: exploring the transformative impact of technological advancements on Islamic education in Aceh

Abstract

This present article aims to discover the factors driving the transformation of the Teungku Dayahs’ learning model in Aceh. This article argues that Teungku Dayahs in Islamic educational institutions have renewed their teaching perspective. A qualitative approach was taken. Interviews, observation, and online sources were used for data collection. We utilized a snowball sampling method to select our participants. Thematic analysis was employed to identify, categorize, and analyze the key patterns and themes. To conduct our study with the utmost ethical standards, we began by obtaining consent from all participants and ensuring that their confidentiality was safeguarded. To ensure the reliability of our results, we utilized various data sources and cross-verified our findings with the participants to confirm the appropriateness of our collected data. The findings showed three main factors leading to the learning model transformation by the Teungku Dayahs: A paradigm shift, a shifting perception of media use, and a changing view of the learning environment. The study reveals the importance of technological integration into the learning model. The study suggests the need for a firm government policy to support, provide, and enhance technological skills and competencies among educators to help them integrate technology into their teaching.

Keywords:

• Teungku Dayah learning model
• transformative learning
• digital tools
• paradigm shifts
• Islamic education

REVIEWING EDITOR:

• Muesser Nat, Management Information Systems, Cyprus International University, Turkey

SUBJECTS:

• Technology in education
• Teachers & teacher education
• School leadership, management & administration

1. Introduction

The digital era has ushered in a wave of technological advancements that have profoundly impacted many aspects of society, including education. This transformative period has led to new learning models that harness and leverage the power of technology (Nisa, 2018; Pabbajah et al., 2021; Rintaningrum, 2023; Wu et al., 2016). The widespread adoption of digital tools and the internet has not only shaped a new culture but also revolutionized the way people learn and acquire knowledge (Latif & Hafid, 2021; Oliver, 2019; Solahudin & Fakhruroji, 2019; Warren, 2016). In this context, the integration of technology in educational settings has become crucial as it offers new opportunities to enhance teaching and learning processes. This article explores the factors driving the transformation of learning models in response to technological advancements, with a particular focus on the preferences and interests of the Teungku Dayah. This article challenges the common misconception of dayahs, traditional Islamic educational institutions in Aceh, Indonesia, which argues that this institution is firmly anti-modern. By highlighting the innovative efforts of Teungku Dayah, a progressive religious teacher, the purpose of this study is to examine how technology is integrated into traditional education. The research questions explored herein are twofold: What factors have influenced Tengku Dayah’s inclination towards adopting technology to enhance religious education? How is the process of implementing these changes being undertaken at the dayah institution? By understanding and adapting to the changing landscape of Islamic education in the digital era, scholars can effectively meet the needs of modern learners and unlock the full potential of technology in the learning process.

Previous literature reviews on the transformation of learning models have predominantly focused on three aspects. First, there have been conceptual studies that explore learning models from a theoretical perspective (Wu et al., 2016) Second, the transformation of learning models has been driven by the need to fulfill students’ competencies (Caldwell & Spinks, 1988; Leal Filho 2015). Third, the significant impact of digitalization has been recognized in altering learning patterns (Hardika et al., 2018). Additionally, it highlights Indonesia’s notable position as the fourth-largest country in terms of internet users worldwide, underscoring the significant role technology plays in shaping Islamic educational practices in the country (Maemonah et al., 2023; Pabbajah et al., 2020). However, these studies have largely overlooked the dynamic objective conditions that give rise to various creative actions and innovations in learning models by Teungku Dayah. Teungku Dayah, as a prominent figure in the field, has implemented transformative learning approaches that respond to the unique needs and challenges within their educational context. Their innovative methods have led to notable improvements in student engagement and outcomes.

During observation, we saw Teungku Dayah’s learning models embraced the dynamic nature of their environment, leveraging local resources and cultural contexts and creating meaningful and relevant learning experiences. These models have fostered active participation and critical thinking among students, enabling them to develop not only academic knowledge but also essential life skills (Kim et al., 2019). Scholars have discussed the modernization of the Dayah institution and the role of Teungku Dayah in the process. Anshari et al. (2023) conducted research, which found that Teungku Dayah had introduced service learning into the institution to improve the learning experience. While the study did not examine the factors that led to this initiative, it demonstrated how Teungku Dayah has adapted the Dayah learning system to modern education models (Anshari et al., 2023). Similarly, Nu’s (2019) research illustrated Teungku Dayah’s efforts to modernize learning at Dayah to meet present-day needs. According to Nu (2019), Teungku Dayah’s modernization process is visible in its efforts to overhaul the curriculum to align with contemporary standards. Despite the rich potential and impact of Teungku Dayah’s transformative learning models, they have received limited attention in the existing literature. This gap highlights the need for further research and exploration of these innovative approaches, which can inspire and inform educational practices in diverse settings.

This article aims to highlight the limitations of previous normative studies that have overlooked the objective changes experienced by Teungku Dayah amidst ongoing transformations. Teungku Dayah has emerged as an agent of change in the educational landscape, leading to a paradigm shift in learning models (Usman et al., 2021). By conducting this study, we can gain a comprehensive understanding of the profound influence of the digital era on the realm of education. Moreover, a deeper comprehension of this study enables us to formulate an action plan to address the challenges educators face in enhancing their digital competencies.

The main argument of this article states that Teungku has already transformed its mindset in interpreting Islamic knowledge to embrace the digital era. It highlights the inseparable link between the era’s changes and the corresponding evolution of learning media. As custodians of moral values and religious knowledge in Aceh, Teungku Dayah has actively responded to these changes. Based on our observation, they have developed diverse learning approaches that leverage various media forms to cater to the needs of the youth. Furthermore, the changes in learning practices have also extended to the physical spaces where teaching occurs. For instance, Teungku imparts religious knowledge in cafes, city parks, and public squares. So, this signifies the alignment of Teungku Dayah’s actualization of change with the demands of the digital era, thereby transforming traditional practices into digital traditions.

2. Literature reviews

Literature on technology and education has highlighted the positive impact on the field of education. The process of digitalization encompasses a wide spectrum, encompassing the implementation of digital learning materials, innovative instructional techniques, and the integration of religious curricula (Hidayat et al., 2022). Furthermore, digitalization empowers academia with unhindered access to a wealth of contemporary literature across diverse platforms (Paltridge, 2020). Significantly, digitalization in education offers flexible avenues for individuals who face logistical challenges to engage in remote learning, thereby fostering their continued participation in educational pursuits (Hao et al., 2022). Hew and Cheung (2014) noted that the development of the face-to-face learning model was aided by technology. Furthermore, Rahmi and Azrul (2019) found that the face-to-face learning model resulted in positive interactions between teachers and students. As per Firmansyah et al. (2021), this learning model was then adapted for online learning during the Covid-19 pandemic.

Discussion about technology in education is not limited to its impact on learning models. Dutta (2020) believes that advancements in communication technology have enabled teachers to create learning methods that prioritize students’ needs. This is important because, in learning theory, learners should be prioritized as the central focus of the learning process to achieve educational goals (Bower, 2019). This emphasis on the essence of education highlights the importance of placing learners at the core of their educational experiences (Sinnema et al., 2017). According to Hardika et al. (2018), a crucial aspect of fostering motivation among learners is to ensure their active participation in the course and encourage them to establish clear goals for themselves. By actively engaging in the learning process, students can enhance their intrinsic motivation and derive a sense of purpose and direction from their educational pursuits. To achieve this situation, facilitators have to guide and assist the process by connecting students’ knowledge to real-world situations and presenting it critically and reflectively (Dovros & Makrakis, 2020). Hence, the goals of learning transformation are aligned with the purpose of learning, which is the holistic development of individuals. Students’ critical skills are cultivated across cognitive, emotional, and spiritual dimensions, as well as their connection with the social and environmental contexts that shape their self-perception (Kasworm & Bowles, 2012).

Sung et al. (2021) and Krismadinata et al. (2020) conducted a study that illustrates educators’ attempts to continually participate in learning transformation. One notable model is the online lab model, which facilitates students’ access to laboratories and essential facilities even in virtual learning environments. This innovative approach enables learners to participate in hands-on activities and acquire valuable practical knowledge. An additional effective model, known as self-blend, empowers students to customize their learning experience by integrating supplementary courses beyond their standard curriculum or schedule. This model offers flexibility and autonomy, fostering a sense of ownership among learners as they align their education with their interests and goals (Krismadinata et al., 2020). Furthermore, the online driver model combines online resources with social media interactions, effectively bridging the gap between digital learning materials and personal engagement. By leveraging social media platforms as educational tools, this model promotes collaboration, discussion, and active participation among students, thereby enriching their learning experiences (Dutta, 2020). These diverse models exemplify the versatile approaches to transforming the learning landscape and catering to various educational contexts. By embracing these models, educators can adapt their teaching methods to meet the unique needs and preferences of learners, ultimately enhancing the effectiveness and engagement of the educational journey.

The role of technology in driving changes in pesantren learning models has been widely discussed by scholars. Maemonah et.al (2023) investigated how digitalization is affecting Islamic education in Indonesia. Hidayat et.al (2022) explored the integration of technology in the pesantren curriculum and the challenges of implementing it. Although these studies demonstrate the adoption of technology in pesantren, they do not address the crucial role of kyiai or teachers in driving this change. Therefore, it is vital to recognize the importance of teachers’ position and involvement during this transition period, as their influence on the learning model in Islamic schooling has been established in previous research.

This paper examines the impact of technology on the learning process in Dayah, an Islamic educational institution similar to pesantren in Java and surau in Minangkabau. It holds a crucial position in the development and diffusion of Islamic culture in Indonesia (Azra, 2015). Since the era of the Aceh Sultanate, where the monarch played a pivotal role in supporting the educational needs of the population, the term ‘teungku’ has been used to refer to the esteemed figure within a dayah (Feener, 2013). Prominent examples of such sultanate include Kerajaan Peureulak, Tamiang (East Aceh), and Samudra Pasei (North Aceh), among others (Mengenal Makna Dayah Dan Teungku Di Aceh, 2018). The role of a teungku extends beyond that of a mere dayah leader, as they often assume advisory positions for monarchs, queens, or sultans (Reid, 2014). Within Acehnese society, the figure of Teungku Dayah holds significant influence as a mentor, guiding in social, political, and religious matters (Syamsuar et al., 2019). Therefore, the profound respect and reverence accorded to Teungku Dayah by the Acehnese people permeate every aspect of their speech and behaviour.

Although the term ‘teungku’ is not exclusively limited to dayah leaders, Teungku Dayah holds the highest structural position compared to other tengkus, both in terms of authority and charisma (Armia, 2014). Based on this, it is understood that the pronouncements made by Teungku Dayah carry significant weight and are perceived by the Acehnese community as ultimate decisions (Firdaus, 2019). The profound faith of the Acehnese society in Teungku Dayah as a ‘holy individual’, a ‘successor to the prophet’, imbued with ‘spiritual powers’ (karamah), deemed ‘incapable of wrongdoing’, and revered as a nurturing ‘mother’ actively engaged in the political agency to safeguard community interests, underscores their magnetic allure (Nadlifah et al., 2020). Such perspectives position Teungku Dayah in Aceh as a formidable and influential figure, exerting substantial control over multiple domains, including religious, social, and political spheres (Kloos, 2021).

The literature clearly shows that Teuku Dayah still holds a strong position as an actor who can bring about changes in Islamic educational institutions in Aceh, especially Dayah. Although technology has influenced Dayah’s transition from traditional to modern, Teuku Dayah still holds authority and has an impact on the learning process. However, it is unfortunate that Teuku Dayah is given very little attention when it comes to discussing changes in learning models that are currently taking place in Dayah. Therefore, this article aims to shed light on the changes in the learning models that are taking place due to the push for modernization, as the use of technology is closely tied to the dayah teachers’ efforts to adapt to modern technology.

3. Method

By using qualitative methods, this study explores the relationship between Islamic education in Aceh’s dayahs (traditional Islamic boarding schools) and the changing teaching methods of teungku dayahs (Islamic scholars) due to digital transformation. This article highlights teungku dayah as the subject, given its significant role in providing religious education in the community. It is worth noting that most Acehnese individuals obtain their education through teungku dayah institutions. The data collection process encompasses interviews with Teungku Dayah, direct observations, and the analysis of video documentaries and online news articles. To uphold research ethics, we had agreement from the respondents to share their stories and backgrounds in this article. We previously disclosed to them about the research’s aims. This transparent communication was fundamental to respecting the autonomy and rights of individuals who volunteered to be part of our study. Furthermore, our ethical concerns extended to the dissemination of findings. We made certain that our data was presented accurately and honestly, even when the results did not match our initial hypotheses. We prioritized integrity and transparency in our research.

These data sources are meticulously presented through elaborate descriptive narratives, offering comprehensive behaviors and phenomena (Goldberg & Allen, 2015). This method serves as an illuminating lens, delving into the intricate details of the transformation of instructional media employed by Teungku Dayah while also exploring the fundamental factors that drive this transformative process. The teungku dayah are categorized into two groups: those teaching in traditional dayahs and those who have expanded their educational horizons by pursuing academic endeavours. This categorization ensures a balanced representation of both traditionalist teungku dayah and those who have integrated higher education into their teaching practices. The media platforms examined in this study encompass TikTok, YouTube, Facebook, Instagram, Maktabah Syamilah, and MUDI TV YouTube. The diverse range of media platforms utilized by Teungku Dayah effectively reflects the prevailing digital media (Pabbajah et al., 2020).

The observational component involved closely examining the digital media platforms employed by Teungku Dayah through various websites including TikTok, YouTube, Facebook, Instagram, Maktabah Syamilah, and MUDI TV YouTube. We ensure that this article is aware of the Proper attribution to sources. Ethical research in video documentaries and online news held the accuracy and considered the potential impact on individuals in society. Furthermore, researchers are aware ethical communication should avoid sensationalism and contribute positively to public discourse without perpetuating harm or misinformation.

The snowball method (Naderifar et al., 2017) was employed for conducting unstructured interviews, allowing for the exploration of simple yet targeted questions to obtain desired and relevant answers. The snowball approach was chosen because of its efficacy in identifying future responses. Interviews were conducted to elicit the viewpoints and comments of the informants regarding their utilization of digital media platforms. As this study employed the snowball method, the authors established contact with respondents based on recommendations from previous respondents. The first respondent we encountered was Tengku Sulaiman Muda, and through his network, we subsequently met other respondents. We met Tengku Sulaiman Muda three times in Kota Langsa and made six visits to other dayahs that were recommended by him. Furthermore, Teungku Dayah was interviewed to gain insights into their transformation from employing traditional teaching methods, characterized by face-to-face religious lectures, to utilizing digital media for instructional purposes without direct physical interaction.

Data analysis followed a systematic process, beginning with data collection through observations, interviews, and documentation (Naderifar et al., 2017). Subsequently, data reduction techniques were applied to categorize and classify the data, aligning it with the relevant variables. Conclusions were drawn based on the verified data, and the findings were presented coherently. Ultimately, these findings served as the basis for deriving meaningful conclusions.

4. Results

Our focus during fieldwork is to gain a thorough understanding of the transformative impact of technological advancements on Islamic education in Aceh. To achieve this, we are gathering information from key individuals we have met in Aceh. As a crucial part of our research, we are exploring the perspectives of Tengku Dayah to gain valuable insights into the changes happening within dayah education due to digital transformation. Our engagements with various sources aim to shed light on how these facets have transformed the current situation. This holistic approach contributes to a comprehensive understanding of the multifaceted shifts occurring in dayah education.

This article has focused on three key areas to present the findings on the transformative impact of technological advancements on Islamic education in Aceh. First, we analyzed the historical involvement of dayah and its graduates in various professions and compared it to their current roles. Second, we investigated changes that have taken place in dayah education over time, including modifications in the curriculum and teaching methods. Last, we examined how individuals within and outside the dayah community perceive the abilities and contributions of present-day dayah graduates.

4.1. Technology and paradigm shift of Tengku Dayah

In recent years, the field of Islamic education in Aceh has witnessed a profound transformation driven by rapid advancements in teaching technology (Wati et al., 2022). This study focuses on the dynamic landscape in which teungku dayah (Islamic scholars) operate as they navigate the changing needs and aspirations of modern-day santri (students) by integrating digital tools and actively engaging with social media platforms. By embracing these technological transformations, Teungku Dayah is paving the way for a more expansive and contemporary approach to religious education while simultaneously acknowledging the limitations and challenges encountered by Dayah alumni in their professional trajectories.

The rapid advancement of technology has triggered a notable shift in the mindset of teungku dayah (Islamic scholars) in Aceh. The traditional knowledge imparted in dayahs is perceived as inadequate to meet the evolving needs of contemporary and future santri (students). As a response, Teungku Dayah has proactively embraced the digital age and is now willing to engage in intellectual contests with ustadz (religious scholars) by utilizing social media platforms to disseminate their religious teachings and assert their interpretations. This adaptation to technological developments highlights the openness of teungku dayah to change.

This sentiment is captured in an interview excerpt by Muhammad Amin when we asked about what are the main shifts that dayah education has undergone over time? He stated: ‘Jinoe dayah hana sama le lagee jameun, menyou jameun alumni ngen lulusan dayah dum hoe roh, jinoe sang-sang alumni dayah karap hana roh sahoe selaen bak masjid ngen meunasah’ (Muhammad Amin, 2022). This translates to: ‘Nowadays, dayah is no longer the same as before. In the past, dayah alumni were able to excel in various professions, but now it seems that dayah graduates are limited in their opportunities beyond their involvement in mosques and prayer halls (meunasah)’. This interview sheds light on the concerns expressed by dayah alumni regarding the prospects and broader societal engagement of dayah graduates. It underscores the observation that the role of dayah alumni tends to be predominantly confined to activities within mosques and meunasah.

These aligns perfectly with Abu Mudi’s statement when we asked the same question. He expresses his aspirations to educate both male and female students to become individuals who not only possess a deep understanding of religion but also have a grasp of general knowledge. His goal is for them to acquire Bachelor’s, Master’s, and even Doctoral degrees, enabling them to actively participate in various government sectors. Abu Mudi emphasizes the importance of surpassing the limited role of being solely an imam at the village musalla and establishing small-scale Islamic boarding schools. Presently, numerous dayah alumni have successfully attained their PhDs and are making significant contributions as lecturers in both public and religious universities. Importantly, they remain committed to their role in establishing and teaching at dayah institutions, ensuring the continuation of Islamic education. (Interview, MD, 2021) (Mudi, 2021).

Religious knowledge is of paramount importance to Acehnese, so religious education becomes a crucial necessity. Therefore, Tengku must facilitate easy access, ensuring that students can obtain accurate knowledge that aligns with current understanding and evolving traditions. By providing accessible religious education, Tengku can empower students with a profound insight into their faith. This approach not only deepens their understanding of religion but also fosters tolerance, respect, and harmony among diverse beliefs. Ultimately, the facilitation of easy access to accurate religious knowledge contributes to personal growth, social cohesion, and the creation of a more enlightened and compassionate society.

The next question we posed to Abu Mudi concerned his thoughts on the present-day contributions of dayah graduates. It is evident from our conversation with Abu Mudi that Teungku dayah needs to undergo a paradigm shift to embrace the advances of time and technology while remaining flexible and not strictly clinging to ancient norms. As expressed by Abu Mudi, he states:

Actually, in the past, dayah or pesantren only focused on teaching religious knowledge. But now, we believe in the saying that tells us to educate our children according to their time, not ours. It means we should prepare them to live in their era, not in ours. That’s why we need to think ahead and consider how the world is changing. We should update the education in dayah to include not only religious teachings but also general knowledge that will help our students thrive in the future. It’s all about adapting and preparing them for what’s to come!.(Mudi, 2021).

Additionally, Abu Mudi stresses the importance of dayah, schools, and higher education as essential and indispensable requirements of the modern era. As Abu Mudi puts states:

Besides learning religious subjects, it’s also important to study general knowledge because, in today’s world, having only religious knowledge isn’t enough. We need to keep up with the times and have a combination of both religious and general knowledge. That’s why at MUDI MESRA dayah, we offer college courses at IAI AL-AZIZIYAH. We have secondary and tertiary levels of education, as well as a special program called Ma’had Ali for advanced students. And you know what? With the rise of Shariah banks, there’s a demand for professionals who understand Shariah principles. That’s why IAI Al-Aziziyah also offers a Shariah economics program. (Mudi, 2021)

According to Abu Mudi, it is currently deemed insufficient to solely acquire religious knowledge without possessing a recognized degree or certification. As time progresses and technology advances, dayah institutions must accommodate the need for general education and the attainment of accredited qualifications, enabling students to keep pace with societal changes and contribute effectively to future governance. Furthermore, given that all banking institutions in Aceh are now required to adhere to Shariah principles, dayah institutions must also produce competent individuals well-versed in the field of Shariah economics. As a result, MUDI MESRA Dayah has taken the initiative to establish IAI Al-Aziziyah, offering higher education programs while also providing comprehensive muadalah curricula at the secondary and tertiary levels, in addition to the specialized Ma’had Ali program catered to advanced students.

4.2. The change of Islamic learning platforms

The Tengku dayah has embraced various media platforms for teaching and learning purposes. Online learning has gained significant popularity as a preferred method for delivering religious education. Utilizing social media platforms has facilitated the dissemination of relevant religious knowledge, bridging the gap between traditional scholarly traditions and the evolving educational landscape in Aceh. This approach ensures the accessibility and applicability of religious knowledge in line with modern technological advancements. During the fieldwork, we are interested in understanding how the curriculum or educational landscape has evolved during our discussions with the source person. We asked this question to the pupils of Abiya. They said:

‘Abiya, it would be awesome if you could do live recitations on Facebook or other social media platforms!’ They mentioned that they are always so busy attending the dayah that it’s hard to find time to study. Nowadays, many of our students rely on cell phones to grasp religious knowledge. They scroll through Facebook and follow people who share their insights, thinking maybe that is the truth. However, many of our students complain about the shared stuff because it’s inappropriate and just plain wrong. So, they hope I will consider going live on Facebook or some other platform when I am teaching.

Tengku Dayah encompasses a group of dedicated individuals who leverage digital platforms to impart knowledge and deliver sermons on various aspects of Islam. Among the notable figures within this realm are Tengku Wali al-Bukhari and Tengku Al-Razy, both hailing from Tengku Lhok Nibong. They utilize TikTok as a platform to disseminate insightful content centered around Fiqh (Islamic jurisprudence), Tauhid (asserting oneness), and Tasauf (spirituality). Tengku Nurruzzahri, also known as Waled NU, holds the position of head of Dayah Ummul Ayman Samalanga. He has a YouTube channel to share knowledge on Fiqh, Tauhid, and Tasauf. His teachings encompass a wide range of topics relevant to Islamic scholarship. Then, Tengku Waled Musliadi, based in Tengku di Bireun, employs Facebook as a platform to deliver insightful lectures on Fiqh and Tauhid. His engaging content caters to those seeking a deeper understanding of Islamic principles and beliefs. Within Tengku Gampong Putoh Samalanga, Tengku Abaty Muzakkir employs Facebook to impart knowledge on Fiqh and Tasauf. Through his platform, he provides valuable insights into these subjects, fostering a greater understanding among his audience.

At the helm of the dayah, Ribatul Mutaali min al-Aziziyah is Tengku Abiya Meureudu, who utilizes the Facebook GKU platform to offer teachings on Fiqh, Tauhid, and Tasauf. His informative content contributes to the spiritual growth and comprehension of his followers. Tengku Muhammad Yusuf, also known as Abiya Jeunib, serves as the head of Dayah Rauhul Mudi al-Aziziyah Jeunieb Bireun. Through his official Facebook page, he imparts knowledge on Fiqh, Tauhid, and Tasauf, enriching the lives of his online community. Tengku Ayah Jeunib, known as Tu Suf Jeunib, leads the dayah Babussalam al-Aziziyah. Utilizing Facebook as his medium, he imparts teachings on Fiqh, Tauhid, and Tasauf, offering valuable insights into the Islamic faith. Head of Dayah Madinatuddiniyah al-Mukarramah, Tengku Sulaiman Muda, employs Facebook as a platform to teach Tasauf and Fiqh. His online presence enables him to share wisdom and spiritual journeys.

The other name is Tengku Awwaluzzikri, heading the dayah Dar al-Faqih Qurani. He uses Instagram to disseminate knowledge on Fiqh and Tauhid. His visually engaging content offers an easily accessible platform for individuals seeking Islamic teachings. Besides, Tengku H. Muhammad Amin Daud, known as Ayah MIN Cot Trieng, holds the position of Head of Dayah Raudahatul Ma’arif al-Aziziyah. Through Maktabah Syamilah, he imparts knowledge on Tauhid, Fiqh, and Tasauf, offering comprehensive guidance on various aspects of Islamic scholarship. The last, Tengku Abi H Zahrul Mubarak, also known as Abi Mudi, serves as the Direktur Ma’had ‘Ali al-aziziyah and wadir I Mudi Mesra Samalanga. He utilizes MUDI TV on YouTube to teach Tauhid, Fiqh, and Tasauf, ensuring the accessibility of

The above table demonstrates that most Tengku utilize Facebook as a social media platform to impart religious knowledge to students and other learning communities. Additionally, the predominant subjects taught by Tengku Dayah include theology (tauhid), Islamic jurisprudence (fiqh), and spiritual purification (tasauf). However, only a small fraction of them cover topics related to the Quran and Hadith.

4.3. Tengku Dayah and the transformation of learning spheres

Our sources indicated that they have modified the learning environment to make it more community-friendly when we inquired about how they have adjusted to the current circumstances. The location of Tengku’s teachings has expanded beyond the traditional confines of the dayah (Islamic boarding school) or balee beut (prayer hall), demonstrating increased diversity. As time progresses, Tengku has adapted the learning environment to cater to the learners’ interests. Tengku utilizes customary gathering places as venues for religious education. Tengku Sulaiman Muda serves as an example, conducting educational activities through an outbound system every Saturday night. The participants comprise male and female teenagers who do not reside in the dayah. Some of them are high school students residing in Langsa and its surrounding areas. They visit the dayah from Saturday at 8:00 p.m. until Sunday afternoon.m. The activities encompass lessons on fiqh (Islamic jurisprudence), tasauf (spiritual purification), and tauhid (theology), as emphasized by Tengku Sulaiman Muda:

Dayah’s got to be able to cater to the needs of young folks these days, you know? Some of them want to learn about religion but they have limited time because of work or because they can’t stay in a dayah. But, there’s also a bunch who ain’t into the whole dayah vibe. They prefer chilling and hanging out with their buddies on weekends. So, we thought, why not have some get-togethers on Saturday nights? But here’s the twist: we fill them with awesome religious teachings, like fiqh, tasauf, and tauhid.

Furthermore, there is a noteworthy practice of delivering religious education by a Tengku in public spaces, including cafes, town squares, and city parks. An example of this is Abiya Jeunieb, who lectures and facilitates discussions on Islamic Sharia at Dubai Cafe in the town of Idi Rayeuk, East Aceh Regency. This approach demonstrates an initiative to broaden the accessibility of religious learning to the broader community by organizing educational activities outside the confines of formal settings such as mosques or religious institutions. The programs not only promote a deeper understanding of religion but also create opportunities for individuals to engage with the dayah’s environment. As a result, conducting religious education in public spaces of this nature can be considered a significant endeavour aimed at enhancing overall awareness and comprehension of religion within society (www.realitasonline.id). Based on the HUDA Aceh public relations document, it is indicated that Tu Sop Jeunieb guided the youth while enjoying coffee on the Kuala Bugak beach in Peureulak, East Aceh. He organized the learning sessions alongside other activities, such as recreational time by the seaside.

5. Discussion

A study examining the dynamics of Tengku Dayah’s teaching model in the digital era has revealed three significant transformations in the instructional approach. Tengku has demonstrated adaptability and responsiveness to changing times, as evidenced by its proactive initiatives (Bustamam-Ahmad, 2014; Usman et al., 2021). These transformative actions signify notable shifts in the teaching model. Firstly, Tengku has undergone a paradigm shift, manifesting a change in their mindset, and thinking processes, influenced by various underlying factors (Nirzalin & Febriandi, 2020; Usman et al., 2021). Secondly, Tengku has actively explored diverse media platforms to enhance the teaching and learning experience, aligning with the needs and preferences of the millennial generation (Ali Buto & Hafifuddin, 2020; Nur, 2019a). Thirdly, the physical learning spaces have also witnessed significant alterations, exemplified by Tengku’s delivery of religious teachings in unconventional settings such as cafes, city parks, and public squares (Wati et al., 2022). It is worth noting that these non-conventional spaces attract the participation of teenagers who do not reside in dayah but engage in religious discourse within cafe environments. The findings underscore the profound impact of technological advancements, stimulating Tengku’s pedagogical transformation within the Dayah context.

The various forms of instructional model changes implemented by Tengku dayah reflect an innovative approach to teaching and learning. Based on our findings, Tengku has demonstrated a comprehensive understanding of the needs of learners in an enjoyable and digitally driven educational context. According to works of literature, there are three supporting that factors have contributed to the emergence of this new instructional model. Firstly, Tengku’s knowledge has evolved and remained responsive to the evolving demands of the digital era (Srimulyani, 2013). Secondly, Tengku is acutely aware of their responsibility as knowledge facilitators to provide accurate religious understanding to learners in the digital age (Nasution et al., 2019). Thirdly, Tengku recognizes the significance of user-friendly services that enhance learners’ access to religious knowledge conveniently and engagingly (Nur, 2019a). We discovered that these factors emerged because of Tengku Dayah’s understanding of the necessity to adapt the learning process to the advancements in technology. This is apparent in Tengku Sulaiman’sTheatement, ‘the transformation of Dayah is crucial to remain relevant to a society that heavily relies on technology at present’. By aligning instructional practices with popular digital media platforms, Tengku effectively addresses learners’ religious knowledge needs. Notably, surveys indicate a staggering 370.1 million smartphone connections in Indonesia in 2022 (Kurnia Putra et al., 2022). This demonstrates the alignment between Tengku’s instructional media transformation and the societal advancements occurring during the digital era.

Research findings illustrate the emergence of a transformed instructional model as part of the digital era’s impact on society, providing a fresh perspective on the learning process within Tengku dayah. This subsequently elucidates the phenomenon of Islamic teaching on Facebook, which is widely practiced by religious schools (dayahs) in Langsa. We found that there is motivation from figures like Teungku Dayah, such as Teungku Murdani, to utilize the digital sphere as an educational platform to attract the attention of a wider audience. Extensive studies have examined the relationship between instructional transformation and the digital era, exploring various transformative processes within academic and learning environments (Umayah & Riwanto, 2020). Furthermore, scholarly attention has been devoted to the digital transformation of learning assessments (Astriani & Marzuki, 2021), as well as the transformation of educational infrastructure and facilities (Nursyifa, 2019). These studies collectively underscore the reorientation of traditional education towards a more contemporary approach, emphasizing the imperative for Islamic boarding schools (pondok pesantren) to be responsive and adaptable to the evolving needs of society (Jubba et al., 2021).

The evolution of instructional media within Tengku dayah signifies a significant shift from the traditional reliance on books as the primary educational resource and the exclusive confinement of learning to the dayah or bale beut environment. Instead, there has been a transformative adoption of new media platforms (Ali Buto & Hafifuddin, 2020). These emerging media avenues have effectively facilitated access to religious knowledge for the younger generation (Gursoy et al., 2016; Nisa, 2018). Notably, the convenience offered by these new media channels has sparked heightened motivation among students and learners to engage in religious studies (Pabbajah et al., 2021). In this digital era, students and learners seek practical and enjoyable educational experiences, prompting a demand for innovative pedagogical approaches that cater to their evolving needs (Pribadi, 2021). As a result, this adaptation to the changing landscape of education not only fosters creative teaching methodologies but also fuels the emergence of novel innovations within the realm of religious education.

The research findings highlighting the transformation of the instructional model through the various change initiatives undertaken by Tengku dayah call for a policy response in the form of a strengthened support structure (Tayeb, 2018). As key policymakers, local governments should strategically address this issue by implementing the following measures: First, organizing education and training programs on digital learning design for Tengku dayah practitioners. This will equip them with the necessary skills and knowledge to effectively integrate digital tools and resources into their teaching practices. Second, ensuring the successful implementation of these programs by allocating adequate funding for training initiatives and establishing mechanisms for post-training follow-up and support. This will facilitate the continuous development and improvement of digital learning practices in Tengku dayah settings.

This paper contends that transformations in the institution of traditional education can be used by the change in teachers’ paradigm. Tengku Dayah’s changed view on technology drove the dayah to embrace technical breakthroughs in Islamic Education. This thesis holds significant theoretical implications for examining the interplay between traditional educational institutions and the evolution of education in Indonesia, w which has previously displayed antagonism toward dayah. The present-day Dayah is no longer perceived as an institution resistant to adapting technology in Islamic teaching. However, this article has some shortcomings, notably in explaining the Acehnese society’s response to Tengku Dayah’s breakthroughs in technology. Furthermore, the article fails to address the conflicts that occur during the transformational process of Islamic education. These two factors are important for future studies as they can improve the conceptual understanding of the study on the transformation of Islamic education in Aceh.

6. Conclusion

The findings of this research demonstrate the transformative nature of the learning models employed by Tengku dayah in response to the digital era. These transformations reflect an innovative approach to education within the Tengku dayah context. The study identifies three key factors that have contributed to the emergence of these new learning models. Firstly, the Tengku dayah’s expanded knowledge and openness to embracing contemporary developments. Secondly, they recognize the responsibility to provide accurate religious education to digital-era learners. Lastly, their awareness of the need for accessible and engaging learning experiences to cater to the needs of learners.

To conclude, the assumption that Tengku dayah in Aceh resists the development of technology and fails to respond to changing times is unfounded. This research reveals that Tengku dayah has indeed embraced the advancements in technology and adapted its instructional practices accordingly. By changing their paradigms, utilizing new media, and transforming the learning environment, Tengku dayah has shown a willingness to respond to the needs of digital-era learners. The role of Tengku dayah in maintaining Aceh’s image as a religious and Islamic region is crucial, making it imperative to recognize and support their contributions to education and the dissemination of religious teachings.

The contribution of this study emphasizes the importance of acknowledging these transformative efforts and calls for further research that encompasses a broader range of locations and participants to provide a comprehensive understanding of Tengku dayah in Aceh. Our research provides insights for policymakers on integrating technology in Islamic education in Aceh. We analyze the potential advantages and challenges of technology in the classroom and identify strategies for effective use to enhance learning outcomes. It’s important to note that the article only focuses on the coastal regions of northern Aceh, so the situation in Islamic boarding schools in the southern part of Aceh - which are typically known for their traditionalism - may be different. Another limitation is that the Tengkus who were studied do not represent the full range of Tengkus in Aceh.

Ethical approval

We have permission from all respondents to publish the images of the class in an Open Access journal. We also provide an ethics statement permitting the completion of our ethnography from Internal research committee of State Institute for Islamic Studies, Langsa.

Acknowledgements

We would like to acknowledge Dayah Mudi Mesra and Dayah Ummul Ayman Samalanga for providing the data used in this study.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Funding

This research is supported by State Institute for Islamic Studies of Langsa through internal grant scheme. We would also like to express our gratitude to IAIN Langsa and MORA of Indonesia for providing financial support for this research.

Notes on contributors

Mohd. Nasir

Mohd. Nasir is a lecturer in the Department of Islamic Education at the State Institute for Islamic Studies in Langsa, Aceh. He is an expert in the fields of philosophy of Islamic education and youth education. Nasir holds a doctorate in Islamic Education and has extensive experience teaching and researching in his field. He is known for his contributions to the study of Islamic educational philosophy and its implications for the education of young people.

Syamsul Rizal

Syamsul Rizal is a lecturer at the State Institute for Islamic Studies in Langsa, Aceh. He is an expert in the fields of Islamic philosophy and moral Islam. Rizal holds a doctorate in Islamic Philosophy and has extensive experience teaching and researching in his field. He is known for his contributions to the study of Islamic philosophy and its implications for morality and ethics in Islam.

Basri

Basri is a lecturer in the Department of Islamic Education at the State Institute for Islamic Studies in Langsa, Aceh. He is an expert in the fields of Islam, morality, and education. Basri holds a doctorate in Islamic Education and has extensive experience teaching and researching in his field. He is known for his contributions to the study of Islamic moral values and their relationship with contemporary issues.

Mustaqim Pabbajah

Mustaqim Pabbajah is a lecturer at the Universitas Teknologi Yogyakarta. He is an expert in the field of technology education. Mustaqim holds a doctorate in technology science and has extensive experience teaching and researching in his field. He is known for his contributions to the study of technology in education.