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Reconceptualization of the Da'wah Movement in Indonesia: Perspectives on
Da'wah Communication
H. M. Kholili
Universitas Islam Negeri Sunan Kalijaga, Yogyakarta, Indonesia
Email: m.kholili@uin-suka.ac.id
Abstract
The digital era has given birth to many impromptu ustadz - preachers. However, its presence often causes
controversy and unrest. This study shows that, the problems that arise in the reality of da'wah that are currently
rife, cannot be separated from how a preacher-cleric prepares himself as a communicator in a da'wah
communication process, maps and prepares da'wah messages that are appropriate for his audience, and uses
communication methods. da'wah that is appropriate to the condition of the congregation the audience is facing.
This paper aims to examine the process of da'wah activities (interconnection-integration) with the perspective of
communication theories to map and provide solutions to the problems of da'wah that occur. This paper applies a
descriptive qualitative approach. Data collected from online sources related to da'wah activities are analyzed,
interconnected-integrated, with a study of communication concepts and presented descriptively. The rise of
preaching in cyberspace, many Ustadz or da'i have emerged whose reality is as preachers/communicators who
are incompetent, because most of them are not equipped with sufficient religious knowledge and preaching
skills. An ustadz-da'i can actually use the wisdom-wise da'wah method: firstly broadcasting da'wah that seeks to
introduce Islamic teachings to those who access the da'wah; the second is counseling preaching which seeks to
dialogue the teachings so that they can be implemented in their lives. Both of them can be integrated and
developed into developmental propaganda that seeks to build the life of the people in meeting their needs.
However, what often emerges is judging the disbelievers or misguided audience members, which in fact are not
included in the da'wah method. The digital era has made it easier for people to participate in preaching, although
later some of the preachers' preaching has disturbed the people. This condition requires the government and
related institutions to carry out training and certification for ustadz or da'i in preaching, with the hope that they
will have complete knowledge about Islam; and have adequate knowledge and skills in preaching.
Keywords
: The concept of da'wah, Da'wah Movement, Communication
INTRODUCTION
In this digital era, quite a lot of da'wah activities have sprung up that try to convey
Islamic teachings to their audience. Many preachers, who some people call ustadz, appear
with various message content, with various audience segments. Da'wah which is an
obligation for every individual Muslim and organization, makes every Muslim, as well as
Islamic organizations try to be able to participate in carrying out da'wah optimally with
various messages and various media used. A reality that occurs in the digital era has given
rise to preachers or ustadz- suddenly, young, energetic and from various backgrounds such as
celebrities, religious organizations and social organizations. The messages conveyed also
varied. Not all of the presence of this new da'i can fulfill what is needed by the ummah as an
audience, but instead what is conveyed is the opposite and contradicts what the congregation,
the audience, has so far received. Even the presence of the da'wah has made the people angry,
restless and anxious. Existing da'wah has made people not more understand and live more
comfortable while living religion in their lives, but what they encounter and feel is instead
restlessness and anxiety.
So far, da'wah studies are mostly based on the basic concepts contained in the Al-Quran
and Hadith alone. Some da'wah books then explain more about how to carry out da'wah
ethically (the concept) of the Qur'an and Hadith, for example Islam brings mercy; and
delivered with bil-hikmah, (Qahthani, 1994; J. A. A. Aziz, 2018; Mahmud, 1992; Suparta,
Injuruty: Interdiciplinary Journal and Humanity
Volume 2, Number 3, March 2023
e-ISSN: 2963-4113 and p-ISSN: 2963-3397
Reconceptualization of the Da'wah Movement in Indonesia: Perspectives on
Da'wah Communication
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M., & Hefni, H., 2009). While the era continues to develop, da'wah as a communication
process, there are not many studies that explain how the communication process must take
place in ethical preaching. Several studies show that the discussion of da'wah is based on
communication science, while the discussion on the concept of da'wah is not fully mastered
and discussed in detail (Hefni, 2017; Ma’arif, 2015; Suhandang, 2014). In contrast, several
studies show discussion of da'wah based on da'wah science, while discussions on the concept
or theory of communication are not fully mastered and discussed in detail (M. A. Aziz, 2009;
Pirol, 2018). In this paper the discussion will interconnect and integrate the science of da'wah
with the science of communication in a balanced and proportional manner (Kholili, 2022;
Fakhruroji, 2017; Ilaihi, 2010).
This paper complements the shortcomings of previous da'wah studies, which did not
interconnect and integrate da'wah scholarship with communication science. In particular, this
study aims other than to map the process of da'wah communication that occurs. It also tries to
analyze the possibility of several factors causing deviations in the da'wah communication
process which is troubling the community. This paper can be useful when used as a guide in
mapping and analyzing deviations that occur in the da'wah communication process. Several
da'wah communication activities took place non-standard. The da'wah actor's lack of
understanding of the da'i concept as a communicator, the concept of da'wah communication
messages, and the concept of da'wah communication methods have made the da'wah that
takes place to be unmerciful, unpleasant, and unprofitable for his followers. On the other
hand, the presence of da'wah is actually troubling and agitating. Thus, the failure of preaching
to become a blessing, preaching that is fun and happy for its people is the result of the da'wah
actor's lack of understanding of the standard concept of da'wah communication.
Reconceptualization. Reconceptualization is interpreted as a process of conceptualizing
something with the existing context. This reconceptualization is also related to the creation of
a collective identity, organizational construction, strategies and actions based on historical
contexts and changing political conditions (Ordorika, 2022). At the same time this
reconceptualization process exposes continuity and movement in different times and
locations. In this case reconceptualization can be seen through the characteristics that survive
and change as well as the similarities and differences that give birth to certain movements
(Ordorika, 2022). In the context of the da'wah movement, this reconceptualization can be
seen from the ways and objectives of da'wah. First, in practice da'wah began to shift from the
mosque space to virtual spaces such as the mass media (Usman, 2020; Salih et al., 2019).
Second, the actors who play a role in da'wah activities have experienced a shift, where
previously it was carried out by someone who had qualified religious knowledge and was
known in society as a kiya i, shifting to people who are admired and have many followers
(Hew, 2018). In this case da'wah raises new ustadz-ustadz in social media. Third, the purpose
of da'wah is driven by political activity and party propaganda (Zumaroh, 2018).
This reconceptualization was also carried out by da'wah movements. As shown by
Sulfikar (2018) that the preaching movement of Jamaah Tabligh prioritizes the culture of
moving places which is the hallmark of the group rather than the substance of Islamic
teachings. Reconceptualization can also be presented by radical Islamic movements such as
those carried out by Hizbut Tahrir (Shobron, 2016). The da'wah strategy was carried out in a
structurally radical manner, in which the da'wah carried out by Hizbut Tahrir changed the
awareness of Muslims of the importance of changing Indonesia by upholding the Khilafah al-
Islamiyah political system. This movement offers changes to the political system. Besides
that, reconceptualization also appears in the da'wah communication model and approach.
This is similar to what happened to the Indonesian da'wah movement without dating, where
this movement takes a da'wah approach through giving advice in the WhatsApp group every
Tuesday and Friday (Fatmawati, 2021). In line with this, members in this da'wah movement
Reconceptualization of the Da'wah Movement in Indonesia: Perspectives on
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are also required to pay a membership fee to obtain da'wah facility services (Sulaiman, 2020).
In this case, it can be seen that there is commodification in da'wah. Thus the re-
conceptualization of da'wah is in line with the times and advances in technology.
Da'wah Movement. Dakwah in Arabic means a call or invitation. The implementation
of da'wah has external and internal dimensions, where internal da'wah is intended to increase
faith (habluminallah) and externally to increase friendship with other people
(habluminannas). In this case da'wah can be carried out both orally and in writing (Salih et
al., 2019). Nasir (2019) shows in his study, da'wah internally has content to convey Islamic
teachings such as monotheism, fiqh, history, tasawuf, Al-Quran to all Muslims. Externally,
this da'wah has the goal of inviting people to enter Islam (Mirza, 2014). In this case da'wah is
indirectly interpreted as inviting someone to take good actions and in accordance with
Islamic religious principles (Usman, 2020). In Islam, da'wah has three main functions. First,
da'wah as a messenger. The message conveyed in this da'wah is in the form of teachings
regarding the Islamic religion (Mahmuddin & St. Aisyah, 2019). Second, da'wah also has a
function to reduce radicalism, where the message of this da'wah teaches about good actions in
accordance with Islamic values (Thaib, 2020). Third, the delivery of messages through
da'wah can also prevent the disobedience of the people. As shown in the study of Don et al.,
(2012) that da'wah can be used as a stronghold for Muslims.
The importance of da'wah in Islamic society gave rise to da'wah movements in various
Islamic schools. In the Indonesian context, it even gave rise to the Indonesian Islamic Da'wah
Institute (LDII) (Hasan, 2021). For example, the salafi da'wah movement in Indonesia began
to grow in the mid-1980s and intensified along with the return of large numbers of university
graduates in the Middle East. The development of salafi da'wah led to the emergence of salafi
foundations such as the As-Sunnah foundation, the As-Sofwa Foundation, Lajna Khairiah etc.
This da'wah movement cloaked Wahhabism in society (Sunarwoto, 2016). This salafi
movement tries to create a fulfilling and just life, in stark contrast to a world of immorality
full of oppression and temptation (Roex, 2014). Other da'wah movements can also be seen in
the Da'wah Council, which makes da'wah as its main activity. In its activities, this da'wah
council does not only cover issues of the Islamic religion, but also targets education,
optimizing mosque functions, and fostering preachers (Zainuddin & Kadir, 2013). In
addition, da'wah activities are also carried out by Chinese Muslims reflecting broader trends
in religious discourse among Indonesian Muslims and as a support for inclusivity and
diversity (Zainuddin & Kadir, 2013). The emergence of this da'wah movement is also
inseparable from the effectiveness of da'wah in conveying messages to the public and
becoming a massive communication medium within Muslims. Thus da'wah can also be
interpreted as Islamic propaganda (Latief, 2012).
METHOD RESEARCH
This qualitative research was conducted to focus on examining the da'wah of
impromptu ustadz-da'i who developed on social media in Indonesia. The research
uses an integration-interconnection approach, an approach that seeks to interconnect
and integrate general knowledge and religious knowledge because of the similarity
of the basic concepts of the two sciences (Pokja Akademik, 2006 & Dewi Masyitoh,
2020). In this study, researchers conducted a study of integration-interconnection of
science da'wah with the science of communication.
The primary data in this study is data in the form of digital information, a
report that intensively displays the reality of da'wah that is currently developing in
cyberspace. While secondary data is in the form of several papers, journal articles
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and books that specifically discuss the issue of da'wah that is currently developing
and how it should be developed.
In the process of collecting data, researchers obtained many impressions of
Da'wah from preachers who appeared on internet media such as YouTube,
Facebook, Instagram, TikTok and several other social media. Meanwhile, much of
the information and studies regarding the Da'wah of these ustadz-da'i are obtained
in several digital news reports, papers, reports and research journals as well as
related scientific books. Some of the da'wah data of the available preachers were
selected and categorized based on the content and statements about the preaching
that appeared. After categorization, the da'wah data is analyzed based on da'wah
concepts and related communications, to then look for a da'wah formulation that is
Rahmatan, comfortable and peaceful.
Data analysis: With regard to da'wah activities as a process of communication,
da'wah data that has been categorized is analyzed using an integration-
interconnection approach in which the existing da'wah data is studied based on
da'wah concepts that are integrated-connected with communication theories.
RESULT AND DISCUSSION
A. Communicator Actor: Sudden Ustadz, Incompetent, and Unsettling
Ustadz Impromptu
The presence of technology has given rise to impromptu preachers or ustadz in the
media. Technology has enabled every individual in society to participate in explaining
religious issues without having to go through an introduction or selection process first. As
explained in the newspaper (Kalbarsatu, 2020):
"Why was the model of ustadz (clerics) like that (suddenly) born? Because they
couldn't recite the Koran, they didn't have any provisions, in the end, provocations
and slander were spoken about. Koran for students there are three levels. First
recite the Al-Quran. The second is reciting books that can be used as references for
Islamic knowledge. Third, recite the Koran in behavior and actions that are
reflected in good morals. Ustadz impromptu, even the first level has not passed. For
example, Evie Effendi, … Felix Siauw … Sugik Nur… Zulkarnain” and several other
impromptu ustadz.
On the one hand, the environment, such as technology, has made a person willing
and able to participate in preaching suddenly, in a short time. But on the other hand, the
environment often gives birth to incompetent ustadz and da'i, both competent in content
and in the method of da'wah.
Incompetent Ustadz
The sudden presence of ustadz in the media has also given birth to preachers who
are incompetent in the field of da'wah and are prone to giving rise to da'wah that give rise
to forms of radicalism. Da'i, preacher or ustadz as a communicator, should be someone
who is properly prepared and with ongoing preparation. With an adequate learning
process, a preacher will have sufficient knowledge of religion and knowledge about his
community. However, digital da'wah which provides an Islamic teaching model that suits
the tastes and needs of the audience has spawned and spawned impromptu ustadz who
acquire knowledge including religious knowledge with instant, practical and efficient
feedback both through social media and other internet sites (Ummah, 2020). Digital media
such as “West Kalimantan One” has described in detail the Sudden Ustadz Phenomenon as
follows:
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"For example, Evie Effendi, reciting the Al-Quran is chaotic, the makhraj is not
correct, ... just starting to read it from a'udzubillahi is already wrong. Plus the
tajwid, then the waqf when reading random verses. Unfortunately, he asked the
congregation who was present to follow his recitation. In the end, the mistake that
was originally the teacher's personal impromptu, became a congregational mistake.
Felix Siauw is even worse. Quoting a verse is wrong. Yusabbihu read Sabbaha, al-
malik-ul quddus-ul aziz-ul Hakim discarded his alif lam. It's misquoted, it reads
fake, it's even desperate to interpret the Koran. Fatal mistake! Because Felix could
not recite the Koran, he sold HTI Khilafah propaganda.
Sugik Nur admits that he cannot recite the Koran. Former seller of sanitary napkins.
What to expect from this kind of person? The lecture starts from the pocong oath.
Not selling in the area moved everywhere. He uses social media to find opportunities
with lectures filled with ridicule and hatred...
Zulkarnain is said to be a former singer at RRI. Written by a graduate of Hawaii's
master's degree, but the nonsense was dismantled by a netizen. It's unclear where he
studied the Koran and the teacher, all of a sudden he admits to being an ustadz, and
at the same time 'forces' people to call him ustadz because his Twitter account name
uses ustadz. To be sure, wear a robe and turban. His lectures only mocked President
Jokowi” (Kalbarsatu, 2020)
The presence of communication technology has given birth to impromptu preachers
or ustadz, with limited religious knowledge and experience, even this limitation has had
other impacts such as producing congregational errors, quoting verses incorrectly,
lecturing with content that contains hate and ridicule.
Ustadz Unsettles the People
Gus Najih (M. Najih Ramadhan), who serves as Secretary of the Indonesian Council
of Ulama (MUI) Mitigation of Extremism and Terrorism (BPET), commented on the
sudden appearance of the speakers, including artists, former thugs, and converts. (R) He
considered that his presence was quite disturbing to the Muslim community, as conveyed
by the media (Fajar.Co.Id, 2021):
Najih said these speakers suddenly appeared, both from artists, former thugs, to
converts. In his opinion, their appearance was quite troubling to the Muslim community.
"So the phenomenon of this sudden Ustad is very troubling, not only non-Muslims
who are restless, but more than that, the Muslim community is the most restless,"
said Najih as reported by Chenal YouTube RKN Media, Wednesday (3/3).
Najih assessed that many irregularities in religion were committed by impromptu
ustadz like that, because they did not have a formal Islamic religious educational
background.
"Manydeviations in religion are carried out by people like this, who do not have the
capacity to convey religion, let alone hold the title of Ustad," he said.
According to him, these preachers mushroomed because there was no law governing
it. So that their emergence can not be acted upon.
“This Ustad title is the easiest title to get. The easiest person to impersonate is an
ustad. Because there is no violation of the law to impersonate an ustadz," he said.
He gave the example of impromptu ustad from among converts who spread
contradictory understandings, such as Yahya Waloni, Felix Siauwu to Irena Handono.
Said Aqil Sirajd also said in a Najwa Notes program (March 15 2019), that this sudden
ustadz phenomenon had in fact been predicted by Gus Dur when he was still chairman of
PBNU. An impromptu ustadz, a young man who has just emigrated who does not
understand knowledge, easily says this hadith is dhoif and this is authentic. Not to mention
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the bidding of other practices (Hakim, 2020). The phenomenon of the impromptu ustadz
with his lectures that tend to be intolerant has caused unrest in the community.
B. Massege: Da'wah Messages That Expand, Widen, and Diverge
Widespread Da'wah Message
As the religion of Islam which is the guideline for human life, the message of da'wah
must cover all kinds of human life. A da'i must try to convey da'wah messages related to
his congregation. Da'wah messages conveyed are da'wah messages that organize and solve
life's problems faced.
Online newspapers (Republika, 2022) for example, publish various themes of da'wah
messages related to real human life:
“Among the forms of digital da'wah is the transmission of piety messages through
social media. Facebook, Twitter, Instagram, Tiktok, Youtube, and many more
existing social media,
A few days ago the preacher Ustaz Abdul Somad broadcast the content of his lecture
on debt ethics through the Ustadz Abdul Somad Official Youtube channel with 2.57
million subscribers and more than 1,500 content.
General Chairperson of Rabithah Alawiyah, Al-Habib Taufiq bin Abdul Qadir
Assegaf, delivered a lecture on the virtue of seeking knowledge, namely being in the
way of Allah SWT.
If a student of knowledge dies while studying, then he is categorized as a martyr.
This was conveyed by Taufiq during a lecture in front of hundreds of congregations
in Sukabumi some time ago.
The video aired on the Sunsal Media channel. Sunsal is an abbreviation of Sunniyah
Salafiyah Islamic Boarding School. This channel has subscribers of more than 200
thousand internet users.
Preacher KH Anwar Zahid conveyed the message of piety that he would continue to
educate his children directly in the midst of his busy preaching bi orally in various
places. He stated this in video content on the NU Online channel which has 646
thousand subscribers.
There are many more examples of messages of faith conveyed by scholars that are
disseminated via social media. They voiced the wisdom, wasathiyah, which departed
from the theology of ahlus sunnah wal jamaah".
Da'wah has a fairly broad meaning because it is related to every effort to invite
people to goodness and a better life. Da'wah messages, in fact, will include many
invitations to goodness, including efforts to develop humans and their environment
(Rahman, 2019). Expanding the scope of da'wah messages regarding various fields of
human life and the environment is a necessity and is needed.
Wide Message
Some preachers also explain religious teachings beyond what is needed, even
spreading uncontrollably. Actually, it is possible for a preacher -- because he was asked by
his congregation -- to explain outside the theme of the lecture, even though it is related to
religious teachings outside of Islam. However, in reality, the explanations given are often
widened and cause protests. As when Ustaz Abdul Somad explained when preaching
about the cross, because it was considered blasphemy, he was reprimanded and reported to
the police. Vice President Jusuf Kalla (JK) advised preachers in Indonesia to preach
peacefully:
JK explained that in Indonesia, it's common for everyone to have different views
according to the beliefs they hold. However, according to him, it would be better if
preaching did not cause a 'collision' between one belief and another.
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Vice President Jusuf Kalla (JK) advised preachers in Indonesia to preach peacefully.
Realizing that the religion embraced in Indonesia is not only Islam, JK reminded him not
to preach too widely.
Recently, Ustaz Abdul Somad was reported to the police because he was considered
to have insulted religion while preaching about the cross. It was widely discussed, UAS
was reluctant to apologize because he felt preaching was in accordance with Islamic
beliefs.
JK explained that in Indonesia, it's common for everyone to have different views
according to the beliefs they hold. However, according to him, it would be better if
preaching did not cause a 'collision' between one belief and another.
"The moment is where, automatically, each person speaks for sure to talk about their
beliefs. It can't be the same, it's just how the da'wah should not be widened. Don't
get into frequent collisions," said JK at the Istiqlal Mosque, Jakarta, Thursday (22/8/
2019).
JK further revealed that a da'wah should be able to create peace, especially for the
country. In addition, JK also reminded that with the diversity of religions in Indonesia,
there should be no need to blame one another.
"We may have different attitudes, but we must not blame each other. It may be
different, it may not be the same," he said (Suara.News, 2019).
Preaching with the dialogue method can bring up answers and explanations from the
da'i that extend from the theme presented, giving rise to protests from several parties. The
protest was carried out, because it had caused a "collision" with other religious beliefs.
Deviant Message
Da'wah with new media via the internet, does not always display the real da'wah,
namely conveying the true teachings of Islam and explaining them well. Another reality,
the da'wah or lectures that are conducted, actually contain utterances of hatred and lies.
Da'wah that contains hate speech and lies cannot actually be categorized as a da'wah
activity, but is a deviation from the existing concept of da'wah.
As emphasized by A’yuni (2018) in an article that, in the New Media Era it often
gives birth to da'wah that is extreme, radical and far from the meaning of Islam as a
religion of peace. They use a lot of hate speech (hatepeech) and lies (hoax) to preach. This
phenomenon is very inversely proportional to the teachings of friendly and peaceful Islam
as practiced by the Prophet Muhammad. Rubawati (2018) also reinforces that, the
presence of the internet as a new medium, da'wah which has undergone a transformation
from conventional media to new media, apart from having a positive impact on the rapid
and widespread dissemination of information, on the other hand new media has become a
place for the development of fake news (hoaxes), the messages conveyed in da'wah
activities are no exception.
Da'wah with new media, in addition to having a positive impact, has also had a
negative impact, such as some preachers who often convey hate speech and hoax
messages.
C. Changing Da'wah Methods
Changed from Monologue to Dialogue
Da'i have carried out da'wah messages using the tabligh method, which conveys and
explains monologues such as aqidah, worship and morality. As time goes by, da'wah with
the method of dialogue, question and answer between the preacher and the congregation
has recently been in great demand by the congregation. The dialogue method in da'wah
will be quite interesting, because it has given the congregation the opportunity to ask
questions; and da'i can explain in more detail about the problems that arise.
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Da'wah through dialogue is an option to deepen knowledge of the Islamic religion,
as conveyed by a mayor official :
“Ramadan Dakwah Dialogues have been held five times during the fasting month.
Pemko Banda Aceh through the City Islamic Sharia Service (DSI) invited famous
ustadz to fill this Islamic study activity…
The Mayor hopes that through this Ramadan da'wah dialogue it will provide an
opportunity for city residents to deepen their knowledge of Islam.
The Mayor of Banda Aceh stressed: The study of this Ramadhan da'wah dialogue is
open to the public. The Mayor said, although it was held in the City Hall Hall, this
activity was also intended for city residents. Therefore, city residents are
encouraged to enliven this majlis because they will gain additional religious
knowledge” (Bandacehkota.Go.Id, 2019).
Research conducted by Vebby Anugrah Pertiwi (2016) shows that, a da'wah activity
becomes very effective and efficient, when the implementation of the da'wah activity uses
the principle of mujilah, namely da'wah activities with dialogue and debate (tabayun).
As human life continues to develop, da'wah using the dialogue method is the choice
of some preachers, because with the process of dialogue, da'wah becomes more effective
in making congregations obtain additional religious knowledge in solving their life
problems.
Da'wah Widens Into Political Realm
Da'wah politics or political da'wah, two things that are sometimes difficult to
distinguish. Some preachers see both of them as true. A da'i is required to have the ability
to distinguish between political proselytizing and political proselytizing, because the two
are indeed different and must be distinguished. After all, because each will have different
implications, especially implications for the congregation as an audience.
Da'wah politics. Field data shows that, a da'wah activity that invites good and
prevents evil, da'wah will be effective if it is carried out in the right way. However, a
da'wah that is specifically carried out to prevent evil, this da'wah will experience enough
challenges and risks. Therefore, preaching that prevents evil is not enough to do by giving
advice but must be done with power or politics (Zumaroh, 2018). The interesting thing from
the results of a study (Don et al., 2012) in Sri Lanka shows that the responsibility for
carrying out da'wah activities applies individually and collectively by using all possible
means for success.
Political propaganda. Another fact is shown by the results of Rosa, (2014). The
activities of the "Nurussalam" Dzikir Assembly formed by President SBY which has the
status of a community organization (Ormas) have been maximally positioned by interest
groups, and even become a forum for political institutions. The dzikir assembly which is
then used as a da'wah entity, the da'wah that is carried out is more likely to utilize
communication as a massive way to rally the masses. Even its activities have been able to
carry out political functions, preaching as part of the interest-group system.
Da'wah politics or political da'wah has actually been realized by some da'wah actors
or da'wah organizations. In reality, there is politics to support da'wah interests, but it is
often inevitable that there is da'wah to support political interests
Judgmental Da'wah Messages
Dakwah is an effort to convey and explain Islamic teachings to meet the needs of its
congregation. But often there is also preaching that is carried out, more to benefit certain
groups and judge (blame) the understanding of other groups.
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Along with the rise of da'wah which blamed the religious understanding of other
groups, several responses and explanations emerged for this judgmental preaching, as
stated by Ustadz Imaduddin in an online newspaper:
“The understanding of religious texts that are rigid, black and white and textual
tends to lead to the possibility of acts of violence. Truth claims often lead to anti-
pluralism.
How ideal is da'wah for a pluralist Indonesian society? "Don't judge others.
Moreover, judging people who are judged to have sinned. But give a real example.
Starting from the pattern of thinking in understanding every problem in life in the
way of Allah," he said.
The order of piety, said Ustadz Imadduddin, is a message from heaven that must be
attained; endeavored; worked on. This piety will have an impact on social equality in
society. Implementative Islam; real charity (deeds); immediately felt.
“The Scriptures are not treated as dead (textual) dogma. Rather contextual. Making
a real contribution to humanity. Religion exists to fulfill humanity's calling, namely
to serve," said this millennial ustadz from Banyuwangi who lives in Bali.
As a generation born in the millennial era, Ustadz Imadduddin is very aware of
living in the era of generation Z. It is different, for example compared to the previous
generation, generation X and generation Y. According to him, the millennial generation
(generation Z) has a very digital life.
“Generation Z can easily adopt global trends because internet access is very easy.
Especially after Facebook and Twitter, social media such as Instagram, Snapchat,
and the Tiktok application are increasingly loved by today's children,” (Galamedia,
2021).
Understanding religious teachings dogmatically (textually), understanding them
rigidly, in black and white, tends to lead to the possibility of judging other parties.
However, if a da'i can understand the teachings contextually, the preaching that is carried
out will be able to make a real contribution to human life.
D. Discussion
Da'i Development and Certification
The development of da'wah in mass media and social media, which is carried out
completely digitally, as a result of the rapid development of information and
communication technology. This condition has given rise to impromptu preachers with
limited religious knowledge and experience. These limitations then often lead to preaching
with content that contains hate and ridicule and even tends to be intolerant, causing unrest
in society. Some preachers, for example, can and are used to using YouTube as a means of
preaching and YouTube has become an alternative media for millennials with a wide
selection of da'wah video content (Briandana, Doktoralina, Hassan, & Hasan, 2020). It is a
fact and necessity that the presence of internet technology, the media has been able to give
birth to impromptu preachers or ustadz, some of whom are incompetent. This reality then
has the potential to unsettle the community, its audience members. It is understandable, as
shown in the research of Nurjaman, T., & Herlina, (2021) and research by Lestari S. P.,
(2021) that with personal branding capital through social media, many idols, influencers,
or endorsers have been successful in Indonesia, and ustadz are no exception. impromptu.
The rise of preaching in the media involving preachers and ustadz from various circles is
something to be grateful for. However, when its presence creates new problems, it is
necessary to map and analyze the problem to find a solution. Solutions that can be offered,
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for example, can be in the form of developing the self-potential of ustadz or preachers, and
implementing certification for preachers and ustadz who preach.
Self Potential Development As Da'i
When a preacher must be someone who knows a lot about his people (Kholili,
2022), then in the early stages a preacher must make observations about what conditions
the people feel and need, then a preacher prepares what will be conveyed and given to
them. This is where a preacher is required to develop himself, so that a preacher becomes
a person who knows exactly what his people need and a preacher must be himself well
prepared with what message of preaching must be given and what method of preaching
must be prepared for his people.
Self Potential Development. Thaib (2020) regarding the problems of preaching on
social media, shows that this problem of preaching occurs because it is driven by two main
factors: da'wah material and preachers as preachers. Da'wah material is part of da'wah that
is vulnerable to being infiltrated by other things outside of da'wah. Whereas preachers who
lack the scientific capacity of da'wah and have exclusive religious characters, this
condition tends to cause conflict. The problem of proselytizing on social media must be
completely resolved, because it will have negative implications for the future of da'wah in
which the public will become unsympathetic to Islamic da'wah.
Regarding the important role that must be played by a preacher, Berlo, (1960) see
also Mardikanto (1993) describes the importance of several qualifications of a
communicator like a preacher. Two of them, firstly a da'i must have sufficient
qualifications of knowledge about the condition of his community, the benefits of the
da'wah message to be conveyed, and the reasons why people don't want to change.
Second, a da'i must have the qualifications to understand the social culture of his
community.
These two qualifications are basic and important in the process of preaching,
because the concept of preaching which refers to Al-Ahzab: 45-46 the preaching that will
be carried out must be based on social observations, so that a preacher knows a lot
(martyrs, witnesses) about his people . Based on this knowledge, a da'i will first be able to
convey an informative message, a basyiran message, which in a communication
perspective is called a one-sided message, a message that displays positive sides that can
be uplifting, because the congregation audience can receive information that will become a
guide in life and living. Second, a da'i can give a nadhiran message, which in a
communication perspective is called a two-sided message, a message that displays the
positive side of a concept or the reality of life, also explains the negative side, which this
message can be a warning and a solution to life's problems. . After delivering informative
messages in the form of basyiran messages and nadhiran messages, fun messages and
warnings, a da'i can and is able to continue carrying out da'wah that invites people with
persuasive communication so that people want to implement the concept of Islamic life in
their lives (Kholili, 2022).
Indeed, the challenges we still have to face are trying to uphold the truth and put
Islam as a religion of mercy and peace-loving (Zainuddin & Kadir, 2013). An ustadz or
da'i must learn a lot about religion. A da'i in developing religious knowledge is at least as
prepared as a santri, even more so than a santri. Santri who study Islamic religion, at least
they start learning to read the Al-Quran tartil with sufficient time. Then they study books
that can be used as references for Islamic knowledge. At the end they still need to study
intensively how to behave and be polite which will be reflected in good morals. A da'i who
has the minimum provision of the equivalent of these santri who will later be able and
used to do da'wah well and coolly (Ummah, 2020).
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Application of Da'i Certification. The message of Islam conveyed by the preachers
must be a standardized message, namely the message of da'wah that is correct and good,
which will also give birth to the right and good effects and impacts for the congregation
and the audience, namely the impact of rahmatan lil alamin, fulfilling needs, pleasing and
reconciling for humans. and the environment. For this reason, every da'wah activity
carried out by a da'i or ustadz must have certainty that the message conveyed is the correct
da'wah message that can please and reconcile the audience. Da'wah messages are not
political messages or other messages that will only serve the interests of certain preachers
or groups. The message has the potential to be troubling and can even confuse the
audience. To provide certainty that what the preacher conveys is the correct message and
method of da'wah and meets the needs of the congregation's audience, this is where the
preacher's certification is needed.
In the field, the certification of preachers has already begun, as stated by an official
from the Ministry of Religion of the Republic of Indonesia and the religious organization
of the Indonesian Ulema Council (MUI):
Minister of Religion Fachrul Razi conveyed the achievements of the Ministry of
Religion's Islamic Community Guidance. One of them, Fachrul said that currently 8,200
religious preachers have participated in strengthening the competence of religious
preachers. "Alhamdulillah, now we have 8,200 religious preachers who have participated
in the program to improve the competence of religious preachers. Thank God," said
Fachrul in Dialogue on Islamic Issues with Phase II Media Practitioners, at the Aston
Hotel, Jakarta, Thursday (17/12/2020). This competency increase, said Fachrul, is to
provide provisions and insight to the speakers. “What we do is provide provision and
insight to the speakers. What we call then strengthening the competence of religious
preachers (SINDOnews, 2020)
The Indonesian Ulema Council (MUI) is determined to certify all preachers in
Indonesia in order to provide standardization of da'wah. This was stated by the Secretary
General of the MUI, Amirsyah Tambunan in a webinar regarding the Urgency of
Standardization of Preachers to strengthen Rahmatan Lil Alamin's Islamic Da'wah on
Tuesday (27/4/2021). According to him, there are two urgencies to strengthen the
standardization of da'wah, namely those that are substantive and methodological. For those
that are substantive in nature include mastery of the preachers of the material of preaching
aqidah, worship, morals, muamalah which will be conveyed by all parties. Then the
methodology includes ways to convey da'wah proportionally. "The problem of da'wah that
we face today is not as complex as that faced by the Prophet. Because at the time of the
Prophet the technology was not like it is now. The problem regarding how to be able to
master methodology is as important as mastery of substance," said Amirsyah.
The Ministry of Religion's Penais Director, Djunaedi explained that, "This
standardization of da'wah is important because there are still preachers who do not have
competence. There are still da'wah contents containing hate speech and conflict in the
name of religion. Therefore it is important that the standardization of Da'wah of the
Ministry of Religion supports the standardization of MUI competencies," said Djunaedi
(SINDOnews., 2021).
Da'i certification efforts in Malaysia have been going on for a long time. Research
by Siagian et al., (2016) shows that religious broadcasts on Malaysian and Indonesian TV
always carefully consider what religious broadcast menus are interesting to broadcast in
prime time. Namu differs in determining the da'i. On Malaysian television, the
determination of religious speakers is very strict, whether a da'i has passed certification or
not. Meanwhile, in Indonesia, the determination of television speakers tends to be rather
easy.
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This certification is not an attempt to limit the expression of opinions for citizens,
especially for a preacher, because a preacher still has the flexibility to convey Islamic
teachings through lectures. It's just that the freedom that is obtained must be limited by a
rule so that it does not exceed the rights of others and is not arbitrary (Choirunnisa, 2021).
Categorization of Da'wah Messages for Certainty.
There are times when the da'wah message expands, widens and deviates. The da'wah
message covers various aspects of life to build and develop humans and their environment
(Rahman, 2019). While the lecture was in progress, some preachers often answered and
explained questions raised by their audience members, and even the discussion went
beyond the theme of the lecture. This is a necessity and a necessity. However, when the
discussion that is given contains hate speech and lies, even causing protests from various
parties, then the delivery and explanation of such messages cannot be categorized as a
da'wah activity. Even if people still call it a da'wah activity, in that da'wah there has
actually been a deviation from the existing concept of da'wah. This cannot be allowed to
happen frequently, and must be addressed with a definite solution.
Da'wah Message Concept
Da'wah activities are an attempt by da'i to introduce Islam as a blessing in meeting
needs and solutions for their lives to all human beings who become congregations,
audiences (mad'u). So it becomes important for a da'i to know the categorization of da'wah
messages and their uses. Da'wah at the initial stage can be preached with informative
messages, da'wah at the next stage can be preached with persuasive messages. Then in
time it is necessary to preach da'wah that conveys the message of development.
Informative Messages
Information is data that has been processed and organized which has a time value
and has an accuracy value. Whereas knowledge is contextual information, has relevant
value and can be used according to needs (Turban, 2008). Da'wah with informative
messages can be in the form of da'wah activities that convey, introduce, explain or discuss
Islam in terms of its teachings such as the concept of prayer. Can introduce or explain
Islam from the practice of teachings that give birth to works such as architecture, Muslim
settlements. Can introduce and explain Islam from the practice of teachings that gave birth
to Islamic events such as togetherness in Muslim societies or the dynamics of relations
between Muslim groups/countries. It can convey or introduce Islam from the practice of
teachings that give birth to/shape a strong Muslim person or figure, a just Muslim figure or
leader, a successful Muslim worker, an outstanding Muslim student. All of these
information messages, whether in the form of Islamic teachings or in the form of Islamic
teaching practices, will shape the understanding/perception of the congregation, the
audience that listens to them.
One thing that must be known is that, if da'wah with informational messages is
carried out incorrectly, the interpretation of the da'wah message by the congregation can
be wrong which will result in misperceptions, misunderstandings. However, this error can
be corrected when a preacher is aware of the mistakes that have occurred and at the same
time wants to fix them (Kholili, 2009).
In preaching information messages, a da'i must realize that an information conveyed
will have meaning and make a positive contribution to society only if the information is
placed and positioned within the framework of knowledge about society and at the same
time is in harmony with the absolute and cultural aspects of a society. to be addressed.
Thus, informative preaching will later become preaching that can provide an explanation
of an order of Islamic teachings in real life by clarifying the position of the teachings in
the context of life. This will later change the public's view that implementing contextual
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religious teachings is actually an effort to carry out a life that is more based on religious
teachings than merely carrying out culture (Mahmuddin & St. Aisyah, 2019).
If preachers understand and are able to convey da'wah with information messages
correctly and well, then the preaching that is carried out will make the congregation gain
the correct understanding/perception of the Islamic teachings they receive and this
understanding will pave the way in opening a prosperous and peaceful life in please Allah.
Persuasive Message
A persuasive message is a message that seeks to change or strengthen the attitudes or
beliefs of the audience, or a message that seeks to invite the audience to do something
(Devito, 1996). Submission of persuasive messages is carried out after the da'wah
activities with informative messages. Information messages are conveyed in da'wah
activities that seek to introduce and explain Islamic teachings; while persuasive messages
are conveyed in da'wah activities that seek how Islamic teachings can be implemented in
their lives.
However, it often happens that messages of persuasion are also often used for
political purposes, outside the interests of preaching. As explained by Rosa, (2014) in her
research that during the SBY government era, many da'wah activities were carried out for
political purposes or political activities that were wrapped in a da'wah format. This da'wah
is carried out by politicians, in fact for the sake of their political party alone. There is also
a da'i, consciously or unconsciously, da'wah activities are actually carried out only to
spread a certain political ideology. Hew's research, (2018) in his report shows how the
da'wah activities carried out by Felix Siauw with his social media have been able to adapt
its users to creatively spread the ideology of HTI (Hisbut Tahrir Indonesia) among young
Indonesian Muslims.
Political movements that are wrapped in the format of da'wah will be detrimental to
society and the people as a whole, because the message conveyed will only benefit the
party delivering the message, political parties or individuals; and does not give benefits to
the people, the congregation of the audience.
Development Message
The message of development is a da'wah message that seeks for Muslims to build
themselves and their families to be more productive in improving their welfare (Kholili et
al., 2015). This development message was conveyed by the da'i as an effort to build the
life and life of the ummah/community, as a follow-up stage of the informative and
persuasive messages that have been given to the congregation.
Meuleman (2011) in his writings has reminded us that, the message of da'wah must
refer to efforts to strengthen and deepen the faith of Muslims, however, the message of
da'wah must especially be able to help them lead their daily lives in accordance with
Islamic principles. In this section a da'i can develop his da'wah message towards the
message of development. This message becomes an option and a follow-up stage when
there are dynamics (in dialogue with the congregation, the audience) in the da'wah
messages being conveyed, in which the da'wah messages begin to expand and widen.
It is important for preachers, especially those who are active in new media, to
continue to develop their religious knowledge, especially teachings related to the
development of people's lives. This is none other than because religious teachings, which
are obtained mainly by the millennial generation, are mostly obtained from digital da'wah.
The results of Lestari's study, (2020) show that the religious messages they receive can be
interpreted as a guide in life so as not to create chaos. Republika.co.id daily, (2022) also
presented research data on PPIM UIN Jakarta, in which Gun Gun as a researcher reported
that:
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…54.87 percent of internet users acquire religious knowledge through the internet.
In this case, social media, blogs and news portals. Next are books, television
channels, public lectures, print media, such as magazines, bulletins, flyers, and
others.
"Young people get a lot of religious knowledge from digital content that is spread on
the internet. This shows that we must increase Islamic content that reinforces
wasathiyah and national values, so that many people get an understanding of Islam
that is rahmatan lil 'alamin," said Gun Gun.
Related to the important role that must be played by a preacher, preachers and
da'wah institutions must be able to develop da'wah that will fulfill and support the lives of
their people. Da'wah can be in the form of preparing information into knowledge; convey
and explain information that is detrimental to the community; and da'wah can also be in
the form of efforts to provide media literacy and information literacy which continues to
grow (Kholili, 2018). Communication experts like Berlo (1960), he has required four
qualifications for a communicator like a da'i. The four qualifications include: having the
ability to communicate, having a professional attitude, having knowledge about messages,
and having a deep understanding of the culture of the people.
As explained above, how da'wah messages need development to suit the needs of the
people of their era, and understand the culture of the people. It's time to evaluate, map, and
design da'wah messages. There are da'wah messages that merely introduce Islam, there are
da'wah messages that persuade congregations to want to carry out their teachings, and
there are messages that will build the life of the congregation and the people as a whole,
including da'wah messages that are designed to build the life of the nation and state.
By mapping da'wah messages done, it will be easier for da'i to know the level of
da'wah messages that exist, and can plan more focused da'wah with measurable effects.
For this reason, a da'i is then required to be able to understand, and utilize the existing
da'wah methods optimally and proportionally.
Back to the Basic Concepts of the Bil Hikmah Da'wah Method
Changed from Monologue to Dialogue. Da'wah activities using the tabligh method,
monologue, over time have developed into da'wah using the dialogue method. Dialogue
da'wah, apart from being in great demand by its congregation, has also become the choice
of some preachers, because with the process of dialogue, da'wah becomes more effective
in deepening knowledge of Islam.
In another development, the preaching that was carried out often shifted to the realm
of practical politics. Da'wah that is carried out is more likely to be used as a way as an
effort to raise the masses for political interests. This shift must be realized and watched out
for, because it will have negative implications for the congregation and the audience, as
well as for the da'wah activities themselves. In another reality, da'wah often appears to be
more judgmental and blames different understandings in society or other groups.
Monologue preaching becomes dialogue, it's a development. However, if the da'wah
that appears has entered the realm of practical politics, especially if the da'wah appears to
be more judgmental of different views, this is an aberration. This problem must be
resolved immediately by returning and developing the basic concept of the da'wah bil
wisdom method
Dakwah bil wisdom which is translated as wise preaching is in Surah An-Nahl verse
125. Qahthani's (1994) understanding of the concept of da'wah bil wisdom or wise
preaching is as a method of preaching which includes two wisdoms: theoretical wisdom
and practical wisdom. Theoretical wisdom is in the form of da'wah mauidhah hasanah,
good advice, which in a communication perspective is known as broadcasting
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communication. Practical wisdom in the form of preaching muj is ahsan, having good
dialogue, which in a communication perspective is known as extension communication.
From this, the concept of preaching wisdom was born using the broadcast da'wah method
and the extension da'wah method, both of which must be carried out sequentially,
proportionally and continuously (Kholili, 2014). A da'i or an institution carrying out
da'wah should be based on this concept of da'wah bil-hikmah and be able to develop it into
contemporary da'wah activities.
Methods of Broadcasting Da'wah To Understand Congregation
The method of broadcasting da'wah as a manifestation and development of the
mauidhah hasanah method which became known as the tabligh method. Broadcasting
da'wah uses a lot of media such as mass media and social media, besides that it can also be
in the form of direct da'wah to audiences without media. The orientation of broadcast
da'wah tends to be strong in one direction, this is done more than just conveying messages
so that the audience can understand them (Kholili, 2022). Therefore, broadcasting da'wah
messages of this kind are categorized into informative messages (Devito, 1996).
In practice, da'wah bil mau'izah hasanah means giving satisfaction to the soul of a
person or community that is the target of da'wah. This can be done in good ways, such as
advice, teaching, and positive examples (Republika.co.id, 2019). In its journey, broadcasting
da'wah or tabligh has developed, for example followed by dialogue sessions. This can be
seen in the research by Nurhayati et al. (2020) in which the application of Ustadz Yopi
Nurdiansyah's tabligh method in the form of lectures (Khitobah-tabligh) is added and
strengthened by dialogues after the main theme is conveyed.
In this dialogue, there is actually an opportunity for preachers so that the existing
informative messages are developed as much as possible into messages of knowledge for
the community. Knowledge messages are information messages that are contextualized
with the needs of the community, so that the information messages will have relevant
value and can be used according to the real needs faced (Kholili, 2018). It is
understandable, when a da'i preaches which then causes unrest in his community, then
actually the preaching that is being carried out is not related and does not touch the needs
of the community. It could even be that the da'wah that is being carried out is only more
fulfilling the self-interest of the da'i or his group.
A da'i as a communicator must understand and be skilled in using the method of
preaching tabligh-broadcasting that is used, with the hope that a da'i can know the target
effect to be achieved, namely the realization of the correct understanding/perception
regarding Islamic teachings and practices received from a da'i 'i. If the target effect of
broadcast da'wah has not been achieved or has not been completed, it can be continued
using the extension da'wah method.
Counseling Da'wah Methods for Dialogue on Doctrine So That It Can Be
Implemented
The extension da'wah method as a manifestation and development of the muj is bil
latt hiya ahsan method, a da'wah that continues with a dialogue of exchanging ideas which
later became known as the mujilah method. Extension da'wah is a two-way
communication process (dialogue) carried out by preachers after the congregation-
audience has received informative messages in the form of new teachings/ideas from the
preaching-tabligh preaching (mauidhah hasanah) that has been carried out. In da'wah
broadcasting that takes place in one direction, it is possible that the informative da'wa
messages received by the congregations are unusual and cannot be carried out by them. It
is from here that it is then necessary to carry out counseling communication in which
dialogue-interactive communication is carried out in an effort to involve congregations-
audiences in establishing and implementing new teachings or ideas, with the hope that
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what messages they get will later be happily accepted and implemented in their lives
(Kholili , 2022).
In this extension preaching, persuasive messages will be used a lot. As explained by
Ilaihi (2010) that da'wah with persuasive communication is a da'wah activity whose
message is not only understood by the congregation-audience, but a message that is able to
change the attitudes, beliefs and behavior of the recipient or communicant. Dakwah with
this persuasive communication, the messages conveyed try to touch the psychological
aspects of mad'u in order to raise their awareness to accept and implement Islamic
teachings.
Practice in the field is shown in the research results of Mujiati et al., (2021) that,
Persuasive Da'wah with social media Youtube video is a da'wah that conveys good
invitations or suggestions to the audience without coercion, so Da'wah through YouTube
becomes da'wah that can be enjoyed anywhere and anytime. The da'wah video, which is
made with a short duration and is not boring, has made it possible for audiences to take
lessons from the da'wah messages as conveyed by the da'wah actors. In the field it was
also found that da'wah is mujilah, da'wah with dialogue is preaching that is carried out by
exchanging ideas, according to the conditions of the local community without hurting their
feelings (Republika.co.id, 2019).
In preaching counseling, the ability and wisdom of a da'i is also needed. In addition
to sufficient depth of religious knowledge, a da'i is also required to have wisdom in
explaining questions that arise from his congregation.
However, in the midst of proselytizing with impromptu ustadz whose lectures tend
to be intolerant, the presence of a da'i who is full of knowledge and comfort is highly
expected. One example of a preacher with deep knowledge and sufficient wisdom is Gus
Baha as expressed by Wafi, (2022) in an article on Detik News:
Discussion of da'wah and Islamic boarding schools in building religious moderation
in Indonesia, of course, cannot be separated from the central role of the ulema as well as
pesantren caretakers. One of the currently trending Islamic boarding school scholars with
the concept of moderate Islamic da'wah is KH Ahmad Bahauddin Nursalim or who is
familiarly called Gus Baha. He is a teacher for all people who want to study Islam in a
relaxed, soothing and loving way to others but still upholds comprehensive and
straightforward aspects. There's no getting angry. Religion feels so light when Gus Baha
explains it.
The presence of Gus Baha as a representative of pesantren kiai is like an oasis for
religious moderation education in Indonesia. This is because now there are many ulema or
religious leaders calling on Muslims to strictly adhere to shari'a, but it is easy to label
those who don't do so as 'infidels' or heretics. Ironically, the concept of radical da'wah that
is contrary to the principle of religious moderation is now even starting to grow in
pesantren.
Data from the National Counterterrorism Agency (BNPT) (2022) states that there
are 198 Islamic boarding schools exposed to the ideology of radicalism and terrorism: 11
Islamic boarding schools are affiliated with the terrorist organization network Jamaah
Anshorut Khilafah (JAK), 68 Islamic boarding schools are affiliated with Jemaah
Islamiyah (JI), and 119 Islamic boarding schools are affiliated. with Anshorut Daulah or
ISIS sympathizers.
Gus Baha's da'wah method according to Devito's concept, (1996) can be categorized
as persuasive counseling da'wah, namely a da'wah with dialogue that uses persuasive
communication techniques that use lots of explanations with reasoning and evidence, in
addition to the motivating appeal and the attraction of credibility inherent in
communicators like Gus Baha.
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The extension da'wah method is actually broadcast da'wah followed by dialogue to
facilitate congregations when they experience difficulties in understanding and practicing
the teachings, concepts or programs conveyed by a da'i. A da'i as a communicator must
understand and be skilled in using this extension preaching method. With the
understanding and skills possessed, a da'i can focus more on how to make his congregation
understand and be able to practice the da'wah messages conveyed. However, if a da'i or
da'wah institution or even the head of government wants to develop and build the life of a
religiously prosperous society in a comprehensive, planned and implemented manner
successfully, then the da'wah that can be carried out can be developed using the
development da'wah method.
Development Da'wah Methods to Develop Life
A da'wah by combining several methods of preaching, broadcasting preaching and
counseling preaching, to create a better life for the people, is called development
propaganda. This da'wah method not only makes the audience understand and be
interested in the da'wah message being conveyed, but will also give birth to a prosperous
and happy life for the community of the congregation.
This development da'wah method is carried out in the context of developing Islam
that is rahmatan lil 'alamin in human life, namely a da'wah that seeks to build the life of
the people in fulfilling their needs, materially and spiritually as well as in their own, social
and environmental life (Kholili, 2022). This constructive da'wah must be on the agenda of
every da'wah institution as well as for the head of government, and every da'i must
participate in and support it.
The results of Siregar's research (2022) reveal that the reality of the preaching that
has been going on so far is that many are still running as is because the preaching that is
being carried out has not taken into account the social conditions of the community.
Santoso's research, (2019) shows something else. In the modern era, da'wah activities
depend heavily on millennial da'i, whose da'wah methods are supported by modern media
that are able to attract the attention of mad'u. However, along with the life of the audience
congregation that continues to grow, especially in the current era, society is faced with
complex life problems, a millennial preacher is required to understand the situation and
conditions of mad'u, audience members, both sociologically and psychologically so that
they can find the right propaganda method. The da'wah method applied by millennials
must be revitalized in order to achieve da'wah perfection, namely a da'wah method that is
relevant and solutive. Regarding this condition, Fajar & Nur (2020) hope that development
propaganda can be used as a solution. Da'wah for development is a religious activity that
encourages improvement and change in the social system so that people are able to take
initiatives and take initiatives on their own potential and the existing environment in
improving their welfare. In achieving this prosperity, da'wah can use two development
models, namely, value oriented development and people centered development.
Da'wah does require concrete steps and even requires new breakthroughs that are in
line with the development of the audience. For the first step, preaching can be carried out
using the broadcasting method which can then be continued with the extension method.
However, when the audience understands and implements Islamic teachings well, it is
time for the da'wah to be increased using the development da'wah method, a da'wah that
will give birth to Islam that is Rahmatan lil 'Alamin in life, namely Islam that is
prosperous, happy and peaceful in the lives of the audience community.
Here Madya (2018) in her research explains how important da'wah activities are
handled by a da'wah institution or organization that prepares da'wah in detail,
comprehensively and sustainably. A da'i must work professionally according to his field of
work, be able to prepare the message needed and the right method for his audience.
Reconceptualization of the Da'wah Movement in Indonesia: Perspectives on
Da'wah Communication
https://injurity.pusatpublikasi.id/index.php/inj 236
Da'wah activities should be managed professionally by professional hands as well. Da'i
coaching is carried out through a series of activities, such as training, hands-on practice,
and other efforts that will bring a person to a professional direction much more quickly.
From professional da'wah institutions and organizations will give birth to professional
da'wah activities as well, namely da'wah which will deliver Islam that is rahmatan lil
alamin towards a prosperous life of peace and santosa in a common life.
CONCLUSION
The ideal da'wah is carried out by professional preachers, who are obtained from an
adequate coaching process, so that they have the provision of adequate da'wah messages and
skills in using the right method. However, the results of the research show that most of the
ustadz-da'i who appear in cyberspace: First, they do not go through a sufficient process of
providing knowledge and fostering religious life, except for a few. Second, they convey
da'wah messages in general, inviting goodness and forbidding efficacy, without
distinguishing informative da'wah messages, persuasive da'wah messages, and developmental
da'wah messages, causing anxiety among the audience members, because they are positioned
as wrong and sinful. Third, the ustadz-da'i have not been able to sort and choose the right
da'wah communication method so that the ustadz-da'i easily judge or put the wrong position
on their audience members.
This article, which discusses the phenomenon of the rise of preachers preaching in
cyberspace, such as internet media, shows that: first, Muslims really need information,
motivation, and messages from Islamic teachings that can build themselves up for a better
Islamic life. Second, the internet media has made it easier for a Muslim to participate in
da'wah, even though he often neglects sufficient preparation for this. Third, the need for the
personal development process of the da'i, the mapping of da'wah messages and the mapping
of da'wah methods has made us aware of how important and mandatory the certification of a
preacher is.
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Copyright holders:
H. M. Kholili (2023)
First publication right:
Injurity - Interdiciplinary Journal and Humanity
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