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INTERNATIONAL JOURNAL OF SOCIAL SCIENCES
20th
November 2019. Vol.80. No.1
© 2012-2019 TIJOSS & ARF. All rights reserved
ISSN 2305-4557 www.Tijoss.com
25
THE DAKWAH METHOD OF JAMAAH TABLIGH IN KERUNG-
KERUNG MAKASSAR CITY Sulkarnain Maidin, Postgraduate Students of Doctoral Programs in Dakwah and Communication
at Alauddin State Islamic University- Makassar -Indonesia
Abstract
This study identified the method of dakwah tablig, the effectiveness of the method of dakwah
tablig as well as the opportunities and challenges of dakwah tablig in Kerung-Kerung Makassar
City. This type of research is a qualitative descriptive study with a phenomenological approach,
that is, an approach that uses a direct understanding of the behavior of members of the Tablig worshipers who are explanatory. The instruments used were interview, observation and
documentation guidelines. Data obtained through participant observation and in-depth interviews.
Furthermore, it is processed by classifying the data obtained in accordance with the formulation of
the problem and analyzed with data display techniques, data verification, and drawing
conclusions.
The results showed that the dakwah method of Tablig was divided into the practice of maqami
consisting of the deliberation method, the taklim method, the hospitality method (jaulah), and the
intiqali practice in the form of khuruj fii sabilillah (rihlah method). The presence of the dakwah
tablig inspired new changes in the Kerung-Kerung region, making the community's economy
grow rapidly and more prosperously by the swarming of traders around the mosque and became
one of the trade centers in Kerung-Kerung Makassar City. On the other hand spiritually, the community is influenced to come to the Jami Kerung-Kerung Mosque to participate in various
tablig worship activities. The dakwah of the Tablig congregation also touched "special"
communities such as thugs, gamblers and drug addicts. Although at first it was undeniable that
some people were not happy because of their ignorance of the method of dakwah worshipers. In
addition, the challenges of the dakwah missionary worship also come from various problems in
the family. Tablig worshipers are growing very rapidly and have received recognition from the
government, security forces, and academicians of higher education.
Keywords: Dakwah Method, Jamaah Tablig
Preliminary
Dakwah and communication have close
links and cannot be separated. Da'wah can be one
form of human communication, and conversely
Da'wah can be a source of ethics and morals for
communication, both as a science and as a social
activity.1 Communication strategies to motivate
targets to always be ready and interested in a
subject matter, of course, lies with a
communicator.2
The word dawa comes from the word اعد-
segnahc ti neht ,llac dna etivni ,llac ot snaem دعو يto ةوعد which is defined as a call, invitation and
1Anwar Arifin, Dakwah Kontemporer Sebuah Studi
Komunikasi (Cet. I; Yogyakarta: Graha Ilmu, 2011), h. 35.
2Pawit M. Yusuf, Komunikasi Instruksional Teori
dan Praktik (Cet. I; Jakarta: Bumi Aksara, 2010), h. 228.
appeal.3
In the Qur'an the word dawa in its various
forms is found 198 times according to Muhammad
Sulthon's count,4
299 times according to
Muhammad Fuʻad Abd. Baqi,5 whereas according
to Asep Muhiddin 212 times.6
This means, the
Koran develops the meaning of the word dawa for
various uses. When viewed in terms of its use in
the context of the verses of the Koran and the
teachings of Islam, the words of da'wah seem to be
interpreted as an invitation (invite) to the good.
This can be seen from the use of propaganda verses
as in the QS. Ali Imrān / 3: 104. And let there be
3 Ahmad Warson Munawir, m l n -
Indonesia Terlengkap (Yogyakarta: t.pt.,1997), h.406 4 Muhammad Sulthogn, Desain Ilmu Dakwah
(Yogyakarta: Pustaka Pelajar,2003), h. 4 5Ilyas Ismail, Paradigma Dakwah Sayyid Quthub
Rekonstruksi pemikiran Dakwah Harakah (Jakarta:
Paramadina, 2006), h.144 6 Asep Muhiddin, Dakwah Dalam Perspektif Al-Qur‟ n
(Bandung: Pustaka Setia, 2002), h.40
INTERNATIONAL JOURNAL OF SOCIAL SCIENCES
20th
November 2019. Vol.80. No.1
© 2012-2019 TIJOSS & ARF. All rights reserved
ISSN 2305-4557 www.Tijoss.com
26
among you a group of people who call for virtue,
command the good and prevent from evil, they are
the lucky ones.7 The method of da'wah which
means the way or method used by the preacher to
convey the teachings of the da'wah material
(Islam).8 Another understanding by M. Munir in his
book Da'wah Method which states that the Da'wah method is certain methods done by a dai
(communicator) to mad'u to achieve a goal on the
basis of wisdom and compassion.9
The method of preaching that is right for a
person or group will give birth to personal changes
in a more positive direction in accordance with
Islamic teachings and values. For example, from
not knowing God to knowing God, from having
many Gods to become one God, from not praying
to praying, from bad behavior to good behavior,
and so on. Therefore, preaching should be packaged properly, so as to attract the attention of
the mad'u (invited) to practice Islamic teachings
and values with the values of local traditions or
culture. One of the pilgrims in the world who
teaches Islamic values with these values including
the Tablig Movement of Jamaah originating from
India, then spread to various countries in the world,
including in Indonesia. The entry of the Jama'at
Tablig movement in Indonesia began in 1952, but
only began to develop in 1974 with the formation
of Markaz for the Indonesian territory at the Jami
Kebun Jeruk mosque in Jakarta. The Da'wah Tablig emphasized to each of his followers to spend some
time to convey and spread the propaganda with
good character and simple appearance and avoid
the problems of khilafiyah and politics. One of the
Markaz Kebun Jeruk programs is to send pilgrims
to perform khiluj fi sabilillah to remote areas
throughout Indonesia to South Sulawesi through
groups sent to Makassar City until now based in
Kerung-Kerung Makassar City. Before being
touched by Da'wah, Jalan Kerung-Kerung since the
new order cannot be separated from economic development activities in Makassar because it is
part of the community mobilization program in
7 Kementrian Agama Agama RI., Al.Qurʻān dan
Terjemahn a Bandung: Al-Jumātul ʻAl , 2005 , h. 36 8
M.
Munir, Metode Dakwah (Cet. Ke-3, Jakarta: Kencana, 2009), h.
6. 8 M. Munir, Metode Dakwah, (Cet. Ke-3, Jakarta: Kencana,
2009) h.7.
9 M. Munir, Metode Dakwah, (Cet. Ke-3, Jakarta:
Kencana, 2009) h.7.
modernizing the city.10 All the ideals and methods
of the New Order regime in urban development
were started by Mayor Muhammad Daeng
Patompo. As a military officer, his work program is
carried out in a command style based on the
policies outlined by the central government.
At the beginning of the leadership of Patompo (1965-1978), in an effort to develop the
city and improve the quality of social life of the
people, a "Basic Development Pattern of the
Municipality of Makassar 1965-1970" or also
known as the "3K Eradication (Poverty, Poorness
and Ignorance) program" .
One that stood at that time in the Kerung-
Kerung Region was the biggest recreation and
entertainment place in the city was the Makassar
People's Amusement Park (THR). Different from
other tourist attractions that can only be enjoyed by the rich, this place is intended for all levels of
society. The People's Amusement Park was built in
1966 with the aim of providing healthy and
inexpensive entertainment facilities. Means of
entertainment are considered capable of creating
peace and pleasure for city dwellers. In 1975, the
THR which was located on Jalan Kerung-Kerung
was equipped with an open stage, parks, art
buildings, shops, exhibition halls, and art training
grounds. In a separate place in Taman Santai Ria,
there are cinemas, swimming pools, prize games,
water games, mini Sulawesi and floating restaurants11.
Above conditions, also told by Abdul
Hamka Abadi, a native of Kelurahan Maradekaya
Utara, born in 1956 then said, "Previously told by
our parents, this place (kelurahan maradekaya, -
pen) was a swamp, used as a rubbish dump"
Pa'loroang ”, the asphalt road is onl partial, so that
it is prone to crime, almost every day it is reported
that someone has died around this village. Until in
the mid 60's this village was buried and then turned
into a nightclub and then turned into a People's Amusement Park (THR), whose head was formerly
called H. Mustamil Saleh. In the THR it was very
crowded; there were boxing matches, artists from
capital cities such as Rhoma Irama, all kinds of
entertainment and other gambling rides, my age at
10
Ilham, “Penyeragaman dan Wajah Buram
Modernitasdi Kota Makassar pada Masa Orde Baru”,
Jurnal sejarah Citra Lekha, Vol. 4 No.1, 2019, hal. 15 11
AKUP (Arsip Kotamadya Ujung Pandang),Volume I,
Reg.No.1472, 1447, dalam Ilham, “Penyeragaman dan Wajah
Buram Modernitasdi Kota Makassar pada Masa Orde
Baru”, Jurnal sejarah Citra Lekha, Vol. 4 No.1, 2019, Hal
INTERNATIONAL JOURNAL OF SOCIAL SCIENCES
20th
November 2019. Vol.80. No.1
© 2012-2019 TIJOSS & ARF. All rights reserved
ISSN 2305-4557 www.Tijoss.com
27
that time was a teenager, THR was crowded by
people in Ujung Pandang City”.12
Since then, the area of the kerung-kerung
can not be separated from economic activities and
social interaction in the city of Makassar, because
in that place was made as part of the entertainment
center in the city of Makassar. When the People's Amusement Park (THR) was built in the Bara-
baraya neighborhood and Jalan Kerung-kerung. Its
presence encourages the surrounding population to
sell various needs of visitors. On the other hand,
the presence of crowded places such as the People's
Amusement Park (THR) which in the 1980s to the
1990s changed its name to Taman Suka Ria, which
has given rise to social problems in the community
of the negative impacts of promiscuity, including,
free sex (prostitution ), alcoholic drinks which later
developed into drugs, theft to robbery. Abdul Hamka Abadi, then said
"pickpocketing and theft often happened at that
time, so visitors must be careful of their luggage
when visiting the People's Amusement Park (THR).
"Ballo" (alcoholic drinks, -pen), is traded freely,
and sometimes when it is drunk, directly fighting
there.13 One other resource person said, was Ustadz
Aswandy Djohan, who owned a business shop unit
in front of the Kerjami Kerung Mosque, said that
the place was initially a nightclub in the 70s to 80s,
then early in the year The 90s changed to THR
(People's Amusement Park), but remained the same because immorality was still a lot, such as
muranmor, robbery, drugs, and others. In fact, at
the beginning of the mosque, we still see how the
prostitutes (-nar.) Still stand in front of the
mosque's fence, but because of God's guidance,
now no longer, people are afraid to do more sinners
in public”.14
Such conditions above, greatly changed in
2000, in addition to the existence of the police
office in the area of the kerung-kerung, the active
role of the government in the village of North Maradekaya, also supported because of the
presence of the Jamaah Tablig mission through the
Jami Kerung-Kerung Mosque.
Based on the above background, the
researcher is very interested in conducting a
research related to the method of propaganda of the
12
Abdul Hamka Abadi (63 th), Anggota Jamaah Tablig,
Wawancara, Makassar, 09 juni 2019 13
Abdul Hamka Abadi (63 th), Anggota Jamaah Tablig,
Wawancara, Makassar, 09 juni 2019 14
Aswandy Djohan (58 th), Pimpinan pondok pesantren,
Wawancara, Makassar, 08 juni 2019
Jamaah Tablig in the Kerung-Kerung Region of
Makassar City.
Research Methods
This type of research is a qualitative
descriptive study which is a method used to collect
data in accordance with the expressions of the hearts of the people being investigated, their
attitudes and behavior. While the model used is
Case Study research.15 This research is located in
the Kerung-Kerung Road Region, Maradekaya
Utara District, Kec. Makassar Makassar City. The
selection of research locations was based on the
consideration that the 'Kerung-Kerung jami
Mosque' was the headquarters of the South
Sulawesi Tablig Jama'ah in carrying out its da'wah
activities in South Sulawesi and its surroundings
and in that place often held meetings of the Tabligs throughout East Indonesia. The time used in this
study is for 3 months, starting from June 17 to
August 31, 2019. This research basically revealed
the behavior patterns of the religious groups of the
Jamaah Tablig. To understand the problem, the
writer uses a phenomenological approach. The
phenomenological approach in question is an
approach that uses a direct understanding of the
behavior of members of the Tablig Jamaat and
understanding is explanatory; as stated by Max
Weber. Through the method of understanding
(Verstehen) the researcher then forms understanding.16 Data sources are subjects from
which data can be obtained.17 The data sources in
this study are divided into two types:
1. Primary Data is data taken directly from the
community through the results of interviews
with leaders of the Jamaah Tablig, academics,
and the general public.
2. Secondary data is the way taken in the form of
literature documents, theoretical studies,
scientific work that is relevant to the problems
studied. Data collection was carried out with an
internal interview (indepth interview) from various
backgrounds and roles held in the Tablig Jamaah.
This in-depth interview is an attempt to gather
information by asking a number of questions
verbally. The objectives of this interview include:
15
Bogdan, (1993 : 27) dalam Syamsu A. Kamaruddin
dalam Jamaah Tabligh: Sejarah, karaktersitik dan pola
perilaku dalam perspektif sosiologis, (2010) Hal. 35 16 Bogdan, (1993 : 27) dalam Syamsu A. Kamaruddin
dalam Jamaah Tabligh: Sejarah, karaktersitik dan pola
perilaku dalam perspektif sosiologis, (2010) Hal. 35
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© 2012-2019 TIJOSS & ARF. All rights reserved
ISSN 2305-4557 www.Tijoss.com
28
to obtain, confirm or strengthen facts, to gain trust
in data that has been obtained previously, to
strengthen the feelings or personal views of
someone who is the object of research to obtain an
activity standard18. To find out the views and
attitudes of the community towards the Tablig
Jamaah, data was collected from a number of respondents who were not members of the Tablig
Jamaah. Determination of the respondents was
done purposively on all components in the
community - government, scholars, students,
community - who could be asked for an
explanation of their views on the behavior of the
Tablig Jamaah especially the indigenous people of
the kerung-kerung area. Another method used is the
Observation Technique in the form of Active
Participant Observation by carrying out activities
carried out by the Jamaah Tablig in the hope that depth data can be obtained. In addition to using
observation techniques Documentation techniques
are also used which in this case consist of
collections of lectures, travel stories, books
deliberately written for the Tablig Jamaah
themselves. This technique is used to understand
the views of the Jamaah Tablig more broadly and
deeply manifested in the patterns of group
behavior.
The research instrument used as a tool that
can be realized in the form of objects, namely
observation guides, interview guidelines, and reference documentation.19 The research instrument
is a tool used to measure observed natural and
social phenomena.20 Muhamad Arif Tiro stated that
the research instrument is one of the most
important research elements because it functions as
a means of collecting data.21
1. Observation guide is a tool in the form of
data collection guidelines used during the
research process.
2. Interview guidelines are tools in the form
of notes of questions used in gathering data. This interview guide contains a
number of questions that will be asked to
informants to obtain data that is truly
18 Krisnamurthi Y Bayu, metode penelitian sosial ekonomi,
Jakarta: Dirgustiswa Dirjen Pendidkan TInggi 1994
19Ridwan, Skala Pengukuran Variabel-Variabel
Penelitian (Bandung: Alfabeta, 2005), h. 25-26. 20
Sugiono, Metode Penelitian Kuantitatif,
Kualitatif dan R&D (Cet. VI; Bandung: Alfabeta, 2009), h.
102. 21
Muhammad Arif Tiro, Dasar-dasar Statistik (Cet.
IV; Makassar: UNM 2003), h. 3.
accurate and can create an interview
process that is directed at the target to be
achieved.
Documentation reference is a guideline for
data collection by directly recording the archives or
written documentation in the Jami Kerung-Kerung
Mosque as a complement to dissertation research. Data analysis is a process of arranging
data sequences and organizing them into a basic
pattern, category, and description unit so that work
themes and formulations can be found as suggested
by the data. This section is an attempt to
systematically search and organize notes on the
results of observations, interviews, and others to
improve the understanding of researchers about the
cases studied and present findings for others22.
Efforts to improve understanding continue with the
search for meaning.23 Given its qualitative form, an analysis is
carried out during data collection or Anlysis During
Data Collection which is intended to determine the
focus of attention 24. In this connection the author
first examines all available data from various
sources of in-depth interviews, participatory
observations that have been written in the field
notes. Because there is a lot of data, then after
reading, studying and studying, the next thing to do
is to reduce the data which is done by making
abstractions, namely the effort to make a core
summary, process, and statements that need to be maintained so that they remain in it. The next step
is to arrange the data in units. The units are then
categorized. The categories are carried out while
making coding. The final stage of this data analysis
is to conduct a data validity check. After
completing this stage, begin the interpretation
phase of the data in processing provisional results.
In brief, the steps in data analysis are: 1) processing
the data into units; 2) categorizing; 3) interpretation
of data.
To understand the method of the Tablig group, an objective picture of the reality in the field
is presented. In order to reexamine the various
events that occur in the field, the validity of the
data obtained is examined. In connection with this
examination theoretically, Hammersley suggests a
subtle form of realism consisting of three elements,
22
Moleong, metode penelitian kulaitatif, Bandung PT.
Remaja Rosdakarya 1998: 183 23
Moleong, metode penelitian kulaitatif, Bandung PT.
Remaja Rosdakarya 1998: 192 24
Syamsu A. Kamaruddin dalam Jamaah Tabligh: Sejarah,
karaktersitik dan pola perilaku dalam perspektif sosiologis, 2010
Hal. 39
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namely: (1) validity identified with confidence in
our knowledge, (2) reality is assumed to be free to
study, (3) reality seen as a factual perspective;
therefore the report must represent representative
rather than reproductive.25 To determine the
validity of the data (trustworthiness) inspection
techniques are needed as follows: Credibilitation, used to carry out research
in such a way that the level of confidence in the
discovery can be achieved; besides that to show the
degree of trust in the findings made by means of
proof by the researcher in the multiple facts being
investigated. To find out the degree of trust, a peer
examination technique is applied through
discussions conducted by presenting provisional or
final results obtained in the form of analytic
discussions with colleagues. With regard to data
triangulation to avoid being misled in interviews, researchers must check other respondents.
Likewise, observations in a context must be
checked by comparing with other observations
where the situation is equivalent. In addition, it is
necessary to hold repeated observations on the
object of research.
Transferability, depends on the similarity
between the delivery context and the recipient.
researchers look for and collect empirical events
about the similarity of context. Thus, the researcher
will present descriptive: sufficient data and make
decisions about the transfer. For this purpose the researcher conducted a preliminary study in an
attempt to verify the data.
The method applied in Dependability is to
replicate studies. If two or several times a study is
repeated in the same condition and the results are
essentially the same, it is said that the reliability is
achieved. As well as extracting research data on
respondents to obtain accurate data, repetition of
the data provided by several respondents is carried
out, with a consideration that the data obtained are
truly reliable. The Confirmability Criteria see that
something is objective or not depends on the
agreement of some people to the views, opinions,
and findings of a person. It can be said that the
experience is subjective if agreed upon by several
or many people, then said to be objective.
According to Scriven, it is said that something
objective is something that can be trusted, factual,
and can be ascertained.26
26 Sulaiman (38 th), Anggota Jamaah Tablig, Wawancara,
Makassar, 09 juni 2019
Thus the certainty in question is the
certainty of the data obtained. For checking the
validity of data relating to dependability and
confirmability. The examination is carried out by
auditing techniques which include: (1) pre-entry,
(2) determination of the audit, (3) Formal
agreement, and (4) determination of data validity.
Method of Da'wah Tablig
There are several methods of Jamaah
Tablig that we can see from some of the activities
of the Jamaah Tablig, including:
1. Method of Deliberation
Understanding deliberation according to
Jamaah Tablig is consulted to seek consensus
decisions in order to formulate, produce, and carry
out the da'wah program27and as a means of uniting
ideas, ideas as well as solving the problems of da'wah. Any problems and problems that occur in
the mahallah will be referred to the halaqah
deliberation. And to facilitate work that is growing
day by day, week to week, month and year, each
member of the Tablig Jamaah in an orderly way to
hold deliberations both weekly held at the Jami
Kerung-Kerung Mosque in Makassar City and
daily deliberations which at any time carried out in
Mahalli or halaqas where members of the Tablig
Jamaah reside.
a. Daily deliberations.
Deliberation activities are often carried out by the Tablig Jamaah group in formulating and
determining each step and agenda to be carried out
in connection with the da'wah around their place of
residence, which is carried out quite briefly with a
duration of ten to fifteen minutes28. According to
H. Darwis, the core of deliberation is to gather to
27
Hasanuddin (38 th), Anggota Jamaah Tablig,
Wawancara, Makassar, 19 Juni 20 28
Asmin Sabil (37 th), Guru Tafsir dan Anggota Jamaah
Tablig , Wawancara, Makassar, 08 Juni 2019 35
Asmin Sabil (37 th), Guru Tafsir dan Anggota Jamaah
Tablig , Wawancara, Makassar, 08 Juni 2019 36
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 Juni 2019
37
Amiruddin (39 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 19 Juni 2019 38
Asmin Sabil (37 th), Guru tafsir dan Anggota Jamaah
Tablig , Wawancara, Makassar, 08 Juni 2019 12 28
Jufri (36 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 15 juni 2019 40
Syamsuddin (32 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 12 Juni 2019 41
Maulana Muhammad Zakariyya al-Kandhahlawi Rah.a.,
Himpunan Kitab Fadhilah Amal, (
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discuss or discuss something, but even without
problems, deliberation continues, because the only
person who has the right to raise and eliminate the
problem is Allah. But generally it is deliberation to
discuss the steps of da'wah29. In the deliberations a
Amir Saf was determined. Amir Saf asked the
congregation to deliberate, but did not put forward his opinion. Amir Saf started the deliberation with
the deliberation targhib as an encouragement that
every congregation always conducts deliberations
in discussing and establishing the da'wah program
along with their respective responsibilities. After
that, Amir Saf then asked the congregation to
propose who is entitled to work as a program
officer such as; taklim, bayan, jaulah, solemn and
so on, after that the congregation submitted names
and not opinions which meant Amir Saf's request
instead of asking for an opinion but asking for a name proposal to be on duty.30 As for what was
discussed were as follows:
1. Daily preaching activities that have been carried
out whether in accordance with the directions or
the results of previous deliberations or not yet
carried out. If it has not been asked regarding
the constraints experienced so that it has not
been maximally carried out the results of
deliberations.
2. The religion will be held until tomorrow (24
hours) which will bear fruit despite Allah's side.
3. Da'wah mandate who will read the book fadhilah charity and various other mandates
when carrying out jaulah
4. If deliberations have been created at home. Any
preaching direction that has been decided to be
carried out at the home of each member of the
Tablig Jamaah31.
b. Weekly / Weekly Deliberations
It is already the love and obligation of
every karkung or congregation that, every Monday
night or night as the person in charge of sub-
halakah is holding a meeting at the Al-Markaz Jami Kerung-Kerung mosque. If the daily deliberations
are only 15 minutes, in the weekly deliberations,
the duration of the meeting is only around 30-40
minutes. Matters discussed at this meeting, namely:
1. People who want khuruj from each sub-halakah
and mahallah, especially those who spend the
usual four months of IPB (India, Pakistan, and
Bangladesh) and within the country, four
months of walking within the country or in
31 Asmin Sabil (37 th), Guru Tafsir dan Anggota Jamaah Tablig
, Wawancara, Makassar, 08 Juni 2019
areas suitable for pilgrims or the area that asks
pilgrims.
2. Problems regarding outside congregations who
are in the khuruj in each sub-halakah.
3. Sub halakah readiness to accept pilgrims
coming from outside or from other provinces
and within their own regions. 4. Also decided to provide tough fees for pilgrims
who had finished their time
5. Khuruj 4 months and 40 days both rijal and
masturah (husband and wife).
6. Needs such as deciding one of the congregation
to do parrots on the night of the meeting or
Friday night and at dawn32
The effectiveness of the Jama'at Tablig can be seen
from the planning (planning) of each daily and
weekly deliberations as well as from their
Masyaikhs. There are three decisions of the Masyaikh about the da'wah planning which is the
planning of the Da'wah Tablig movement
throughout the world, especially in the regions of
the kerungs.33 The plans are:
a) Forming and realizing da'wah. The point is how
to shape and realize the thoughts and concerns of
the Ummah as the thoughts and concerns of the
Prophet. Will preach. Besides forming and
realizing da'wah by creating an Islamic atmosphere,
by spreading da'wah and worshipers throughout the
world. In addition, to form da'wah in order to live
and be the purpose and purpose of life, namely by implementing the Nabawiyah practices so that they
can be spread throughout the world, as well as all
mosques live the practice of maqami.34 b) Maintaining Da'wah. The point is that religious
propaganda or business endeavors become
the purpose of life that has contained Nabawiyah
practices such as the practice of Maqami and four
practices of the Mosque is still maintained and
maintained by way of consultation (the area / work
units. As for the four practices of the Mosque,
namely: 1) Da'wah Ilaallah. 2) Taklim wa Taallum. 3) Remembrance of Worship and 4). Khidmat
(service / serve the needs and needs of the
Ummah).35
32
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019 33 Amiruddin (39 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 19 Juni 2019 34
Jufri (36 th), Anggota Jamaah Tablig , Wawancara, Makassar,
15 juni 2019 35
Syamsuddin (32 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 12 Juni 2019 41
Maulana Muhammad Zakariyya al-Kandhahlawi Rah.a.,
Himpunan Kitab Fadhilah Amal, (Pustaka
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c) Increase Da'wah. The intention is that victims for
business on religion can be increased, especially in
the practice of Maqami and intiqoli, where those
who have been granted 3 days can be increased to
40 days and 4 months. The missionary planning of
the Tablig Jamaah is formulated in a missionary
work meeting meaning that all preaching activities both the maqami and intiqoli practices are planned
and arranged based on deliberation.36
2. The Taklim Method
Taklim aims to live the practice both at the
mosque and to turn on the practice at home 37.
According to Jamaah Tablig, taklim is the process
of filling or exchanging knowledge with others, and
being inscribed to all members of Jamaah Tablig
and giving knowledge to each other in order to
improve their deeds of worship, because in the process of taklim always read al-Qur'an verses and
hadith. Meanwhile, according to one member of the
Jamaah Tablig M. Jufri, the taklim meant is the
process of providing knowledge by giving and
receiving lessons.38
Jamaat Tablig in giving material always
reads about the word of Allah Almighty. and the
hadith of the Prophet. Taklim material sourced
from the book of hadith Fadhail al-amal by
Maulana Muhammad Zakaria in urdu and has been
translated into Indonesian. This book is a must-
have for all pilgrims when the taklim takes place. This book is very guided by the Jamaah Tablig
when they want to do da'wah, both in the area and
outside the region.
In the implementation of the taklim, the
Tablig Jamaat sits in a circle and faces each other,
although sometimes this formation does not apply
specifically and is adapted to the conditions of the
pilgrims present. The pattern of the da'wah
movements that the Jama'at Tablig takes at the time
of taklim is to read the preambles beforehand39.
Taklim wataallum is a very important practice to be activated, both in the mosque with
worshipers and at home with family members. This
is because taklim wa taallum is one of the practices
that live in the Nabawi mosque. The purpose of
Taklim wataallum is to increase the spirit (jazbah)
of charity, because it is read the words of Allah
Almighty. and the words of the Messenger of
36
Ramadhan, Arcamanik Bandung, 2011), hal. 791.
39 Syamsuddin (60 th), Anggota Jamaah Tablig , Wawancara, Makassar, 02 Juni
2019
Allah. which talks about the virtues of doing a
practice and a threat if you leave it.40
Fadhilah (virtue / benefit) taklim wa
ta'lum "From Abu Hurairah r.a, that Rasulullah
SAW. Said "Not to gather a people in one house of
God, they read the book of God, teach each other
their fellow, unless revealed to them sakinah, grace watered them, the angels will flock to them, and
God will mention them among the angels who at
His side. " (H.R. Muslim and Abu Dawud)41
Ustadz Zakariah said that there were several Adab
in the taklim wa ta'lum as follows 42 :
Manners lahiriyah:
Ablution:
a. Sit iftirasy (sit tahiyat early)
b. Use a fragrance
c. Sit tightly
Adab Batiniyiyah a) Ta'zhim wal ihtiram (awesome and glorifying)
b) Tashdiq wal-yaqin (justifying and believing)
c) Ta'atsur fil-qalbi (impressive to the heart)
d) Niyatul-amal wa Tablig (intending to practice
and deliver) Other Adab namely the heart of
tawajuh and tawadhu to Allah swt. If we hear the
word
Allah SWT. and the hadith of the Messenger of
Allah, as if Allah Almighty. alone or the Messenger
of Allah. yourself speaking to us. When the name
of Allah is mentioned, then we say
Subhanallahwata'ala or 'Aza wa Jalla. If the name of the Messenger of Allah is mentioned, then we
say Shalallahu'alaihi wa sallam, and if the name of
a best friend is called we say Radhiyallahuanhu for
men and Radhiyallahuanha for women. If the name
of the Prophet or Angel is called, then we say
alaihissalam.43 The utterances are pronounced sirri.
Furthermore, we will continue with the provisions:
a) Amir taklim gives the signal by preceding
reading the Charity fadhilah, which is read
sometimes the history of friends, or other
fadhilah, accompanied by fishing with a large voice, or said to the congregation with the
sentence inshallah the taklim activity begins
immediately.
b) Furthermore, Amir taklim read the manners of
taklim, after reading the manners of taklim then
41 Mustaanuddin (22 th), Anggota Jamaah Tablig , Wawancara, Makassar, 17
juni 2019
42 Zakaria (58 th), Anggota Jamaah Tablig , Wawancara, Makassar,
6 juni 2019 43 H. Suardi (58 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 02 juni 2019
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32
Amir taklim ensured that the pilgrims were
orderly and were ready to start taklim44
c) Finally Amir taklim began to read verses or
hadith about Fadha'il al-Amal (the virtues of
charity).
d) At the end of the meeting, we should be invited
to observe and convey what has been heard to others. Next, close the assembly with the prayer
of the assembly.
In the implementation of taklim, Jamaah
Tablig strongly emphasizes the importance of
making morals in the success of taklim. The
emphasis on morals proves that every congregation
who follows the taklim to be orderly. According to
the Jama'at Tablig, orderly and morality in taklim
will make it easier and faster to obtain, this is
because in taklim, the words of Allah swt and the
hadith of the Messenger of Allah are read aloud. According to the Jamaah Tablig the morals and
methods and attitudes in learning that were adopted
by Amir Taklim before taklim began 45.
Jamaah Tablig divides the two moral taklim
namely:
1. Moral Zahiriyah is a praiseworthy attitude for
pilgrims before and currently in the
implementation of the taklim. The zahiriyah
morals of the Tablig Jamaah focus more on
physical attitudes that look like; before taklim
pilgrims must perform ablution to cleanse
themselves from unclean and filth, wear clean clothes recommended white and use
wawangian, say istigfar sentence as an
expression of mercy when hearing the mention
of the punishment and torture of Allah
Almighty, must answer the blessings if you hear
the name of the Prophet Muhammad mentioned
mentioned , throwing the sentence laknatullah
alaik if you hear the name cursed by Allah
Almighty like the name of Satan, Pharaoh,
Dajjal and so forth.
2. Moral Bathiniyah is an inner attitude when following taklim. This attitude is shown when
before, being and after taklim take place, to
facilitate pilgrims to understand the knowledge
taught to him.
H. Syamsuddin added, Amir Taklim did
not do the lecture pattern beforehand such as;
preparation, presentation, generalization and
application of uses in learning, in the taklim
44
M.Ilyas (42 th), Anggota Jamaah Tablig , Wawancara,
Makassar 04 Juni 2019 45 Abdullah (35 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 22 Juni 2019
process there is no two-way communication
because it is only centered on amir taklim.
In reviewing taklim, the Jamaah Tablig
avoids discussing the issue of khilafiyah,
differences in schools, issues of fiqh, and then
submits them to each of the ummah in accordance
with their own beliefs, and only discusses the problems of religious deeds and their virtues.46
From this, it seems clear, that with the concept or
method of taklim, can change and increase the
motivation of charity sholeh for his listeners,
increase the practice of quality prayer and always
yearning for heaven.
3. The Hospitality Method (Jaulah)
Members of the Jamaah Tablig in his
group always practice the practice to go around in
the framework of friendship to talk about Islam and the greatness of God Almighty. Which is from the
practice of maqami. In order to realize this
silaturrahim, Tablig Jamaah uses a special method
called Jaulah which means circumambulation.
Jaulah itself consists of two mentions, namely
Jaulah 1 (one) and Jaulah 2 (Jaulah two)47.
Jaulah 1 (one) is an activity carried out in
the form of silaturrahim which is carried out and
practiced in one's own village by visiting homes to
invite them to pray in congregation and listen to
religious lectures. As for the 2 (two) activities
carried out in the neighboring village mosque. So 1 (one) and 2 (two) are done every week48 In the
Da'wah Tablig category, this Jaulah belongs to the
model of public preaching that they term public
propaganda. It is said that public preaching is
because they visit anyone and anywhere with
uniform preaching material to invite to religion.
Ustadz Ahmad Badry argued that the main
purpose of the missionaries was to broadcast Islam,
so the missionaries should look at the context while
speaking. They determined that their purpose of the
lecture was not to show off their intelligence through rhetoric, but merely to convey religious
teachings..49 For this reason, Mutakallim's behavior
in speaking to the community uses clear and
precise words. The sentences are concise, compact,
and easily understood by anyone. Things like that
46
H. Syamsuddin (60 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 02 Juni 2019 47
Mustaanuddin (22 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 17 juni 2 48 Zakaria (58 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 6 juni 2019 49 H. Syamsuddin (60 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 02 Juni 2019
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33
are exemplified by the Prophet who spoke with
slowly and repeat the sentence three times so that it
is easily understood by the listeners 50.
Furthermore, while doing Jaulah, the
contents and lecture material delivered almost all of
the material contains an explanation of the
happiness of life in the afterlife. Including advising his listeners, to make preparations so as not to
accept the tombs of tombs and hell, to believe in
Allah and in His Messenger, do color and do good
deeds. In addition, they also motivate listeners to
practice the religious knowledge that they know
even though a little51.
In delivering all of that, according to
Ustadz Rahmat, said "The preachers used the
targhib method (giving good news) without being
accompanied by pride, feeling smart and arrogance.
Specifically for pilgrims who have come to the mosque for them the methods, taaruf, targhib
(giving good news) and tasykil (inviting) so that the
congregation can take the time to participate in the
da'wah activities of the Tabli."52 In carrying out
tasykil, members of the Jamaah Tablig maintain the
feelings of those who are distressed by not
dropping self-esteem and humiliating those who are
known or even feel smart. Because for them,
tasykil is the essence of da'wah that must be carried
out properly and decisively53.
Then in running Jaulah, they also set some
special rules. For example, Jaulah must be done on foot, during the walk they must multiply dhikr
while keeping their eyes on the earth, and in
conveying religion to humans must be gentle,
respectful, not patronizing, not coercive and not
insulting. This attitude they call ikramul-Muslimin
is to glorify fellow Muslims54
With such behavior, Tablig Jamaat
actually wants sympathy even though it is not
formalized. But the behavior was indeed viewed as
a religious behavior modeled after the companions
of the Prophet55. On the other hand, these behaviors are the key for humans to interact in order to cause
a response, attention and sympathy itself so that it
50
Asmin Sabil (37 th), Guru tafsir dan Anggota Jamaah Tablig ,
Wawancara, Makassar, 08 Juni 2019 51
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019 52 Asmin Sabil (37 th), Guru Tafsir dan Anggota Jamaah Tablig
, Wawancara, Makassar, 08 Juni 2019 53
Muhammad Yusri (25 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 15 Juli 2019 54
Abu Dzar al Ghifari (26 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 12 juli 2019
can be accepted in the midst of society. Because if
people are respected, respected, not offended, not
coerced, and not insulted, that person will be happy
to be invited to interact. As for when they bow their
eyes while dhikr, it is a form of anticipating the
influence of concentration on what they do so that
the goal is successful in getting people56.While the dhikr is a form of hope only to Allah SWT. merely
as an absolute reality in order to be able to help
them in everything.
In carrying out his mission, Jamaah Tablig
always starts from the mosque. According to him,
the mosque is a da'wah center that must be lived in
advance with all kinds of activities, including
carrying out khuruj and Jaulah. The mosque is a
symbol of motivation for Muslims in general.
Especially for the Tablig Jamaah, the mosque is not
only a symbol but also a spirit because the mosque is the home of Allah swt (Baitullah). In addition,
living in the mosque provides a great opportunity to
always carry out Islamic rites so as to maintain the
stability and quality of his religion and maintain his
identity as Muslims57.
Yusri told his story when he was first recruited into
the Tablig Jamaah, when he wandered around two
nights then Ustadz Zakariah called him into the
mosque to tell stories of wisdom, being fed while
massaging like a brother until he was touched and
wanted to join the khuruj in order to change him
who was always sociable to dissolve into always utilizing his nights of worship to Allah Almighty.58
Another story is Pak Abdul Hamka Abadi,
Ust. Fattah often visited his house even though he
always avoided, after meeting, then invited to
meekly, often massaged and when a new mosque
was built he was with some residents who often
stayed up late to build the Jami Kerung-Kerung
mosque and not infrequently stayed at the mosque
while being served at the mosque syrup food and
drink until impressed with the kindness of the
members of the Tablig Jamaah.59
56
H. Suardi (58 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 02 juni 2019 57
Suherman Yani, “ odel Pem el j n h j F
Sabilillah: Studi Pemikiran Muhammad Ilyas (Conciencia:
Jurnal Pendidikan Islam VI, no. 1, Juni 2006), h 55. 58
Suherman Yani, “Model Pembelajaran Khuruj Fi
S l ll h: St d Pem k n h mm d Ily ”
(Conciencia:
Jurnal Pendidikan Islam VI, no. 1, Juni 2006), h. 55.
59
Rahmat Hidayat Al Anshari (26 th), Anggota Jamaah Tablig ,
Wawancara, Makassar, 21 Juni 2019
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Irfan Abu Dzar, told his story of being
interested in becoming a member of the Tablig
Jamaah because he was impressed with his friend
who was previously a mugger, suddenly surprised
to see his friend actively praying at the mosque and
leaving his immoral behavior, so that his friend
went for three days tasykil. This is because they have seen the example that only one of his friends
who came from a criminal then changed after
participating in the Tablig Jamaah activities.60
Many of them originated from the "mud of
disobedience" and Allah glorified them by joining
the Jama'at Tablig activities, one of which was felt
by Rahmat Hidayat who was a drug addict, when
he and his friends were run away and called the
Jamaah Tablig as a goat congregation because the
beard. However, because of the perseverance of the
preachers of the Jamaah Tablig who always preach it, he paid attention to his condition, which often
smoked shabu-shabu and was finally touched by
his heart and wanted to participate in the Jama'at
Tablig activities and by Allah's permission the
habit of becoming a drug addict disappeared
instantly.61 All these stories become wisdom in
carrying out jaulah (Hospitality Method).
There are many stories that can be told
from the background of people to be drawn into the
Tablig Congregation because of the simple da'wah
presented by the members of the Tablig
Congregation. Ustadz Asmin Sabil said that, in preaching there is no need for high rhetoric, it is
enough with simple language starting from
observing themselves, or even following their
habits of course with positive things that are
followed far from immoral, for example, if they
like to drink coffee at coffee shop so they are
invited to talk about religion in a coffee shop.
From the narrative above, it appears that
one of the characteristics of emotional intelligence
is always optimistic and enthusiastic and do not
know despair in carrying out tasks with various forms of challenges. It appears here that the
business is tireless and discouraged because of
rejection, with a positive mind that if many people
reject it may be because they do not know and
understand, and surely there will be those who can
accept. Especially if what is brought is indeed a
true belief, invitation and appeal to God.
60
Rahmat (43 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 16 Juli 2019
61 Rahmat 43 th , “Bayan Hidayah (setelah shalat
maghrib)”, Masjid Jami Kerung-Kerung, 13 Juni 2019
An interesting story told by a member of
the Tablig Jamaah who lives in the Khalaqah of the
Fastabiqul Khaerat mosque tells of his experience
so that he was involved in the Tablig Jamaah. He
said that he was a real criminal, often in and out of
prison because he often robbed. One time while he
was resting at his house, he was visited by the Jamaah Jaulah in the afternoon who came from
Egypt. The congregation only invited him to the
mosque to listen to lectures. But before returning
home, the Egyptian was rewarded with perfume. In
a state of loss of confidence due to his bad
behavior, he suddenly feels valued, cared for. He
only said "How nice that person." Since then he
promised to leave his black world and devote
himself to Islam. He proved that he lived in the
halaqah of the Jama'at Tablig and always made
khuruj and jaulah.62 There are many things that can turn a
person into piety before Allah. And always
improve the quality of his deeds because he was
touched by the behavior of the members of the
Tablig congregation who were being gentle and
consistently coming to them inviting them to be
close to the mosque.
4. Khuruj Fii Sabilillah (Amalan Intiqoli)
Intiqoli means moving or spending time in
the way of Allah. for ishlah (improvement) of self
and invite others to be together ishlah themselves in order to obey the commands of Allah Almighty and
the Sunnah of Allah's Messenger63 By members of
the Jamaah Tablig, this intiqali practice is referred
to as khuruj fii sabilillah.
Khuruj fi sabilillah is literally out in the
way of Allah. The word khuruj contains elements
of jihad, da'wah and education (jihad fi sabilillah,
da'wah fi sabilillah, and taklim fi sabilillah). The
intention is to deliberately leave the house,
children, wife, father, mother, siblings, neighbors,
work as the word of God Almighty. in Q.S. At-Taubah / 9: 24.64 Regarding the concept of khuruj,
Maulana Ilyas argues: "... every believer should
take the time to preach religion to every home by
forming a khuruj entourage. Going down the aisles
after the alley, house after house, city after city
62
Rahmat 43 th , “Bayan Hidayah (setelah shalat
maghrib)”, Masjid Jami Kerung-Kerung, 13 Juni 2019 63
Ahmad Badry (34 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 08 Juni 2019
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patiently facing difficulties and inviting people well
to fight for religion65.
Rahmat Hidayat, who settled in the
halaqah of the Jamaah Tablig Kerung-Kerung,
before migrating was a drug addict, stated that
going out in the way of Allah or Khuruj was very
stressed. Khuruj is a means to draw closer to Allah. while following the Prophet. then its position
becomes important. This means that people who
always implement Khuruj will always be close to
Allah.66
Because to do Khuruj, an individual must sacrifice
his wealth (money) and his soul (himself). As
stated by Ustadz Rahmat in his speech that "To
improve this religion, sacrifices must be increased".
This is also what they mean by "Creation of a
Religious Atmosphere". HaI is supported by
materials that must be discussed in the Khuruj which only revolve around the issue of religion and
the greatness of God Almighty. This means that
individuals who always talk about religion and
Allah will surely form such a way of thinking and
create a religious or religious atmosphere. This is
also what they mean by "thinking about religion."67
These signs range from outward signs or
signs or patterns to attitudes that display
characteristic zeal. It is generally caused by the
goals they want to achieve so they must work
together to do it which will surely bring about a
strong attitude of solidarity and integration. In the Tablig Jamaah, solidarity is formed when
performing Khuruj.68 With the Khuruj concept it
can be understood that individuals who are always
present in the midst of society or interact a lot with
other diverse individuals can create an atmosphere
that can make the individual concerned understand
his personal self and shape his authenticity. Pak
Abdullah said that in khuruj, we are taught how to
improve ourselves, practice daily sunnah practices,
pray on time, mosque manners, eat, sleep, and
various learning processes to improve ourselves69
65
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019
66
Syamsuddin (32 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 12 Juni 2019 67
Rahmat (43 th), Ahmad Badry (34 th), Anggota Jamaah
Tablig , Wawancara, Makassar, 08 Juni 2019 “Bayan Hidayah
(setelah shalat maghrib)”, Masjid Jami Kerung-Kerung, 13
Juni 2019 68
Syamsuddin (32 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 12 Juni 2019 69
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019
In the Jamaah Tablig, the concept of "self-
improvement" is a manifestation of his
understanding of humans and their present social
realities which are degraded from religious values.
So to restore the ideal conditions that are not
degraded again, humans must "improve
themselves".70 Furthermore, in embodying the concept of
"self-improvement", with reference to the behavior
of the companions of the Prophet, the individual
must "form a new atmosphere" that is conducive
for him to be carried away and motivated in an
"religious" atmosphere. According to him, the way
is to leave his hometown - in their terms is khuruj -
with all non-religious behaviors and habits going
elsewhere and conveying their term Tablig - to
other individuals or other Muslims to return to their
main religious behavior always to remember to Allah Almighty (Supreme Reality). And at the
same time also try to implement all the dimensions
in Islam as ordered by Allah Almighty71. Because
in carrying out all the dimensions that were ordered
by God through the individual khuruj talked about
Allah swt. and carrying out his orders, the Jamaah
Tablig used to call Khuruj as "Out in the Way of
Allah".
Ustadz Ahmad Badry, a member of the
Tablig Jamaah said that, the purpose of chanting or
going out in the path of Allah is solely to learn to
improve, preaching is an obligation for every Muslim, but more important is how to be self-
repaired and always close to Allah SWT.72
Paying close attention to the behavior of
members of the Jamaah Tablig in making khuruj
and also including the regulations in it, the social
institution process actually happened. Although the
social institutions in question are not the same as
social institutions in social groups and other
religious groups that isolate themselves from the
community within a certain time. In fact, the Tablig
Jamaah does not want isolation from other communities because the community is part of its
social institutions.73
Then at the same time, from the process of
making khuruj and Jaulah there was a
69
Aswandy Djohan (58 th), Pimpinan Pondok Pesantren,
Wawancara, Makassar, 08 juni 2019 70 Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019 71
Ahmad Badry (35 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 08 Juni 2019 72
Abdul Azis Lallo, ASN Dinas PU, Wawancara , Makassar,
15 Juli 2019 73 Syariful Haruna, ASN, Wawancara, Makassar 15 Juli 2019
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36
Resocialization Process in the sense that
individuals cannot act as they wish as they have
always done, but must comply with the established
rules. With this obedience, individuals will
experience changes in character and behavior more
fundamentally and more quickly, especially leaving
a way of life that is far from religious atmosphere. This phenomenon is evident from the number of
individuals who have lived in an atmosphere of
ugliness then became alive in a religious
atmosphere.74
B. Opportunities and Challenges of Da'wah
Tablig in Kerung-Kerung
1. Opportunities for Da'wah Tablig in the
Kerung-Kerung area
The move of the Tablig Jamaah markaz
from the Mamajang Raya mosque around 2002 to the Jami Kerung-kerung Mosque is increasingly in
demand. At the same time, a number of influences
of the Jamaah Tablig in community life became
more evident such as the realization of the value of
the symbols of Islam - hijab for women, for men
wearing a turban, lengthening and maintaining the
beard and other traditions of the Prophet, avoiding
immorality, shirk and khurafat in words and actions
in everyday life.75
Many people are active in the Jama'at
Tablig activities which were previously far from
religious values and even always create chaos and disturbing society - getting drunk, robbing others'
rights, and so on - but now this behavior has been
abandoned, the opportunity for da'wah is greater .
Various groups from academics, business people,
civil servants, ordinary people, to the security
forces of the police and the military took part in the
missionary work of the Jamaah Tablig. As told by
Ustadz Zakariah, one of the daily priests of the
Jami Kerung-Kerung Mosque said, "We are always
given permission to enter the Makassar Police
Precinct to indict detainees so that they will always abandon immoral behavior leading to the
indictment of Allah swt. One police officer who did
not want to be named said that since the arrival of
the Tablig Jamaah in the cages, helped the police to
reduce the crime rate.
Not only ordinary people, religious
scholars, lecturers and even leaders of the police
have taken part in the missionary activities of the
Jamaah Tablig. This can be seen when attending
74 Dedi Mizwar, Pembina TK/TPA Fastabiqul Khaerat dan
Masjid Al Haq, Wawancara, Makassar, 16Juli 2019 75 Hadiyanto, Guru dan Pembina Remaja Masjid Fastabiqul
Khaerat, Wawancara, Makassar, 16 Juli 2019
the grand meeting of members of the Eastern
Indonesian Jama'at Tablig in Pakkatto, which was
attended by thousands of members of the Jama'at
Tablig from various groups and this meeting was
very memorable because it was attended by
mashikhs from India, Pakistan, and Bangladesh
(IPB) who as a whole specifically giving direction, straightening the work of da'wah and at the same
time providing motivation so that they are always
enthusiastic about being close to Allah SWT and
practicing missionary work.76
Not only that, the current condition of
Jalan Kerung-Kerung has become one of the
centers of Muslim fashion trade, and other trading
activities. Especially on Tuesday night and its peak
every Friday night, it appears that economic
conditions are running smoothly and crowded. This
has increasingly made residents who live in the area of kerung-kerung and outsiders who
deliberately stopped to buy clothes or other needs
to make them interested in congregation in the jami
mosque and participate in every activity carried out
by the Jamaah Tablig in the mosque.
2. The Challenge of Da'wah Tablig in
Kerung-kerung
As for the challenges experienced,
basically it happened when the Jama'at Tablig was
at the beginning of the road in the kerung-kerung.
Although some people are happy with the presence of the Tablig Jamaah in the cages, not a few of
them are not happy with the presence of the Tablig
Jamaah. The challenge that was felt by one of the
Tablig Jamaahs in the community when they
wanted to do jaulah or khuruj in one of the
mosques, the fence and doors of the mosque were
locked, and their sandals were thrown out of the
highway, scolding and swearing they were not
uncommon to get. Ustadz Aswandy said that early
in the Jamaah Tablig in the cages, we still saw
prostitutes in front of the mosque fence.77 In addition to the da'wah challenges
obtained from the community itself at that time,
individuals also got da'wah challenges from their
own family or people closest to them. They are
sometimes said to have gone astray, not taking care
76
Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019 77 Dedi Mizwar, Pembina TK/TPA Fastabiqul Khaerat dan
Masjid Al Haq, Wawancara, Makassar, 16Juli 2019 77 Hadiyanto, Guru dan Pembina Remaja Masjid Fastabiqul
Khaerat, Wawancara, Makassar, 16 Juli 2019 Aswandy Djohan (58 th), Pimpinan Pondok Pesantren,
Wawancara, Makassar, 08 juni 2019
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37
of their wives and children. Of all the challenges
they experienced, for them that this was part of the
sacrifice process in the way of Allah Almighty.
Basically, the biggest challenge for a Muslim to
obey Allah and imitate the propaganda of the
Prophet Muhammad is to come from oneself, as
told by Ust. Ahmad Badry, "To all challenges it is not big except those that come to oneself.
Therefore, it must be fought with khuruj in the way
of Allah at least three days a month”78.
3. Community Response related to the existence of
the Tablig Jamaah
Abd Azis Lallo, State Civil Apparatus
Ministry of Public Works of Makassar City, whose
office is opposite Masji Jami Makassar said "The
existence of Jami Kerung-Kerung Mosque has
drastically changed the condition of the people in the area of the kerung-kerung, initially many
unlawful behavior now no longer. Maybe there is
still immoral behavior that occurs, but not as
openly as in the past”79
Syariful Haruna, the State Civil Apparatus
(ASN), which has a lot of activities around the area
of the Makassar City kerung said "Jama'at Tablig is
one of the assets of the people, which has
contributed a lot in the process of spreading Islamic
symbols. Related to the theme of the resurrection of
the people, what I have observed, actually has
prepared the atmosphere of Islamic life”80 Ustadz Dedi, Pembina Tk / TPA and
Youth of the Fastabiqul Khaerat Maccini Gusung
Mosque and the Al Haq Mosque, said, "What the
Jamaah Tablig friends did was extraordinary
preaching because they were able to change the
conditions of the Gusung Maccini community to be
more Islamic. Maccini Gusung which was once a
"dark" place is now a lot of young people who
change and leave all immorality. Nowadays, many
of the Jamaah Tablig friends who take part in
turning teenagers and young people to be more Islamic and abandon their immorality, some of
them can inspire other teenagers to change even if
they look at how to dress and behave alone”.81
Ustadz Hadiyanto, an Educator who lives in
the region of Kerung Kerung said, "The daily
activities of the Jama'at Tablig which are consistent
78 Zakaria (58 th), Imam Masjid Jami Kerung-Kerung,
Wawancara, Makassar, 6 juni 2019 79
Ahmad Badry (35 th), Anggota Jamaah Tablig , Wawancara,
Makassar, 08 Juni 2019 80
Abdul Azis Lallo, ASN Dinas PU, Wawancara , Makassar,
15 Juli 2019 81 Syariful Haruna, ASN, Wawancara, Makassar 15 Juli 2019
in the mosque and in the community, such as
reading the book of Fadhail Amal in every bakda
shubuh is one of the best forms of education in
educating the community. Even though there is
hardly a congregation who listens, but because of
their consistency in doing small things, there is
always someone who is interested and joins the Jamaah Tablig. So it's natural, if there are ex-
convicts or drug addicts then they turn to preachers
"
Conclusion
1. The da'wah method of Tablig in various
practices is able to change the individual or
community order in the Kerung-kerung region,
including: the Consultative Method, the
Hospitality Method which is manifested in the
form of 1 (one) and 2 (two) methods, Taklim Method, and Method Khuruj fii Sabilillah
(rihlah). The basic principle of Jamaah Tablig is
to give strength to each of its members to
improve themselves, encourage them to always
do pious practices, and invite others to do
obedience. In addition, istiqomah follows the
practice of six characteristics of the companions
of the Prophet which are covered by the
proselytizing of ulama and accompanied by the
practice of maqami and intiqali so that the
method of preaching carried out by each
member of the Tablab Jamaah will run well and contribute to the formation of the Jama'at Tabul
especially in the Kerung- Concave
2. The presence of Da'wah Tablig brought its own
happiness to the community, it appears from the
change of Kerung-Kerung which was originally
a place of entertainment that only concerned
with economic change but tended to damage the
norm until the criminal ends became a place of
guidance that could also lift the economic
improvement of the community. Build changes
in the mindset both in terms of faith and piety as well as from the economic side so that the
presence of the Tablig worshipers provides new
inspiration for change in the region. Changing
the negative thinking of the community that the
presence of the Jama'at Tablig in a region can
eliminate the world from the economic side.
The proof, it appears that the arrival of the
Tablig Jamaah in Kerung-Kerung makes the
economy of the community grow rapidly and
more prosperous marked by the crowds of
traders around the mosque and become one of
the trading centers in Kerung-Kerung in particular and in Makassar City in general. On
the other side spiritually, the community can be
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38
influenced to come to the Jami Kerung-Kerung
mosque to participate in various Tablig Jamaah
activities.
3. The opportunity of the Jama'at Tablig is so
great and can be accepted by various levels of
society because it preaches about how to recite
and the process to improve themselves so that they are always close to God Almighty. The
da'wah challenges that arise for each member of
the Tablig Jamaah are to come within oneself
which are sometimes far from the directions set
forth in the deliberations. The challenges that
come from outside (external) are usually
obtained from one's own family when they first
migrate, are ostracized from the family and get
insulted. As for the responses obtained by a
variety of people from the kerung-kerung and
surrounding areas, they generally said that the Jamaah Tablig had a big influence in changing
the people in the Kerung-Kerung area.
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