THE DAKWAH METHOD OF JAMAAH TABLIGH IN KERUNG- … volume/jurnal sulkarnain.pdf · Sulkarnain Maidin, Postgraduate Students of Doctoral Programs in Dakwah and Communication at Alauddin

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November 2019. Vol.80. No.1

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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


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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


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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,


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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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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29

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 ,


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 ,


Maulana Muhammad Zakariyya al-Kandhahlawi Rah.a.,

Himpunan Kitab Fadhilah Amal, (


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30

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


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,


Maulana Muhammad Zakariyya al-Kandhahlawi Rah.a.,

Himpunan Kitab Fadhilah Amal, (Pustaka


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31

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 ,


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 ,



20th




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, 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 ,



20th




34

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


20th




35

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



66



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





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,




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


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,



20th




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,




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


20th




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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Documents

THE DAKWAH METHOD OF JAMAAH TABLIGH IN KERUNG- … volume/jurnal sulkarnain.pdf · Sulkarnain Maidin, Postgraduate Students of Doctoral Programs in Dakwah and Communication at Alauddin