Ilmu Dakwah: Academic Journal for Homiletic Studies
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Retorika Dakwah Mamah Dedeh dalam Acara “Mamah & Aa Beraksi†di Indosiar
Get PDFThis paper desribes the rhetoric of da\u27wah delivered by Mamah Dedeh through the medium of television. By knowing the rhetoric of Mamah Dedeh\u27s preaching on one of the topics of discussion, it is hoped to get an idea of the application of his da\u27wah rhetoric, especially on television media. In addition, the rhetoric of da\u27wah presented by Mamah Dedeh can be used as a comparison material for the development of da\u27wah for the beginner preachers. The method used in this research is a qualitative method of descriptive analysis based on rhetorical canon theory. The technique of data collection for through observation and documentation. Observation by observing the docs of the rhetoric of Mamah Dedeh preaching about one of the themes presented in Indosiar. The results of this research indicate that in general Mamah Dedeh has applied rhetorical canon in da\u27wah namely: discovery, arrangement, style, delivery, and memory. Nevertheless, Mamah Dedeh has prepared everything, and also been fluent speaking and accustomed, sometimes repeating speech when speaking, and it is only natural. Tulisan ini menjelaskan retorika dakwah yang disampaikan oleh Mamah Dedeh melalui medium televisi. Dengan mengetahui retorika dakwah Mamah Dedeh pada salah satu topik pembahasan, diharapkan akan memperoleh gambaran tentang penerapan retorika dakwah beliau khususnya pada medium televisi. Disamping itu, retorika dakwah yang disajikan oleh Mamah Dedeh dapat dijadikan sebagai bahan perbandingan bagi pengembangan dakwah untuk para pendakwah pemula. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan analisis deskriptif berdasarkan teori kanon retorika. Adapun teknik pengumpulan datanya melalui observasi dan dokumentasi. Observasi dengan cara mengamati dokumentasi retorika dakwah Mamah Dedeh dalam salah satu tema yang disampaikan di Indosiar. Hasil riset ini menunjukkan bahwa secara umum Mamah Dedeh telah menerapkan kanon retorika dalam berdakwah yaitu: penemuan, pengaturan, gaya, penyampaian, dan ingatan. Namun demikian, Mamah Dedeh sudah menyiapkan segala sesuatunya, dan juga sudah lancar berbicara dan terbiasa, ada kalanya mengulangi ucapan ketika berceramah, dan hal tersebut merupakan yang wajar saja.Â
Masa Awal Dakwah Islam di Indonesia
No full textIslam came into the Indonesian social context latter than other coexistirig religions but emanated throughout the Indonesian archipelago so faster. This rapid development was made possible by several elements. First, monotheism as the core of Islamic teachings suits the local people because it is actually the fitrah of all mankinds.Second, Islam was brought to Indonesia in such peaceful ways without any attachement to any form of colonialism. Third; Islam was proselytized in a persuasive sphere, the da\u27is not involving in any form of intimidation to any individual or group. Fourth, the approach used in dakwah Islam in Indonesia was a cultural one, in that it tends to appreciate the local cultures including preceding beliefs. This approach was not, however, without risk but Islam was trapped in an inevitable syncretism. Finally, Islam was politically advantaged and supported by the establishment of Islamic sultanates throughout the Indonesian archipelago
Komunikasi Bimbingan Islam
No full textIn the field of ilmu dakwah, guidance  counseling is one of the four professions of dakwah. Experts on ilmu dakwah suggest that there are at least  three methods of guidance and consouling: ahsan qaul (best words), hiwar  (dialogue), and khithabah (speech). The main objectives of these methods have been refreshing and stimulating the inner spiritual feelings as servants of God Besides, they also aim at helping clients overcome problems they are facing. These methods are oral in form and use the necessary apparatuses of communiation.As process of communication, guidance and consouling need a support from theories of communication to develop effective communication skills. 1bis paper asserts that the kind of communication fitting to this process of communication is interpersonal communication since it is involving two sides or more in a two-way traffic communication this is certainly different from that of mass communication which is involving ane-way communication. The earlier is a dialogue whereas the latter is a monologue.Â
Problematika Pengelolaan Penyelenggaraan Umrah di Kota Surakarta
Get PDFABSTRACTThis article focuses on mapping the problems that arise in the implementation of umrah worship in the city of Surakarta either on the side of the Ministry of Religious Affairs as regulators, Umrah pilgrim travel agencies as the Umrah Pilgrimage Pilgrim (PPIHU) and Umrah pilgrims as consumers. Using the descriptive qualitative method it is found that the problems that arise in each involved party are interrelated with one another. The most fundamental problem and trigger the emergence of other problems is the unclear regulation of the management of Umrah worship at the Ministry of Religious Affairs at District or city level.ABSTRAKArtikel ini fokus pada pemetaan masalah-masalah yang muncul dalam penyelenggaraan ibadah umrah di kota Surakarta baik pada sisi Kementerian Agama selaku regulator, biro perjalanan haji umrah sebagai Penyelenggara Perjalanan Ibadah Haji Umrah (PPIHU) dan jamaah umrah sebagai konsumen. Dengan menggunakan metode kualitatif deskriptif ditemukan bahwa masalah yang muncul pada setiap pihak yang terlibat saling terkait antara satu dengan yang lain. Masalah yang paling mendasar dan memicu munculnya masalah yang lain adalah belum jelasnya regulasi pengelolaan ibadah umrah pada Kementerian Agama di tingkat Kabupaten / Kota
Model Dakwah bi al-Irsyãd untuk Pemeliharaan Kesehatan Mental Spiritual Pasien di Rumah Sakit
Get PDFThis study reveals the mental spiritual needs of patients, the patterns of Islamic spiritual counselors, and the results of Islamic spiritual guidance in five hospitals namely Yarsi Hospital in Pontianak, Yarsi Ibnu Sina Islamic Hospital in Padang, R. Syamsudin, SH Hospital in Sukabumi, Al-Ihsan Hospital in Baleendah, and Ujungberung Hospital, Bandung. This research formulated da\u27wah bi al-Irsyad model that can maintain the spiritual mental health of patients in hospital. The results of this qualitative descriptive study with the Research and Development approach showed that the spiritual mental needs of patients in hospitals included: motivation to recover and be healthy, guidance in sickness, prayer in sick condition, nadza \u27(sakaratul maut) and positive assistance from patient\u27s family. From the results of the study found constructs of bi al-IrsyÄd da\u27wah models in the form of general basic services, responsive services, individual planning services and system support services. This study recommends further research to develop more feasible and applicable models and need further collaboration between related parties to formulate policies in the maintenance of the patient\u27s mental spiritual health. Penelitian ini mengungkapkan kebutuhan mental spiritual pasien rawat inap, pola kerja pembimbing rohani Islam, dan hasil dari bimbingan rohani Islam di lima rumah sakit yaitu Rumah Sakit Umum Yarsi Pontianak, Rumah Sakit Islam Yarsi Ibnu Sina Padang, Rumah Sakit Umum Daerah R. Syamsudin, SH Kota Sukabumi, Rumah Sakit Umum Daerah Al-Ihsan Baleendah, dan Rumah Sakit Umum Daerah Ujungberung Kota Bandung. Dari penelitian ini dirumuskan model dakwah bi al-IrsyÄd yang dapat memelihara kesehatan mental spiritual pasien rawat inap di rumah sakit. Hasil penelitian deskriptif kualitatif dengan pendekatan Reseach and Development ini menunjukkan bahwa kebutuhan mental spiritual pasien rawat inap di rumah sakit meliputi: motivasi untuk sembuh dan sehat, bimbingan dalam keadaan sakit, salat dalam keadaan sakit, nadza’ (sakaratul maut) dan pendampingan yang positif dari keluarga pasien. Dari hasil penelitian ditemukan konstruk model dakwah bi al-IrsyÄd  berupa layanan dasar umum, layanan responsif, layanan perencanaan individual dan layanan dukungan sistem. Penelitian ini merekomendasikan penelitian lanjutan untuk mengembangkan model ke arah yang lebih feasible dan teruji, serta perlu kerjasama antar pihak terkait untuk merumuskan kebijakan dalam pemeliharaan kesehatan mental spiritual pasien
Strategy of Da\u27wah Communication in Coping Family Problems in Parepare City
Get PDFThis study aims to find out 1) the forms of problems of family in the millenial era, 2) relations that occur in the family, and 3) the role of Islamic communication in realizing family harmony. This type of research is qualitative research. The technique of collecting data through observation, interviews and documentation. The data analysis technique used in this study is data reduction, data presentation and conclusion drawing. The results showed that (1) the form of family problems in the millennial era that occurred was the intensity of excessive use of gadgets on children and the busyness between husband and wife who both worked, (2) Relationships that occur are relations between husband, wife and children, and relationship between husband and wife. Informants 1 and 3 have similarities in functional components in the family. on the transactional component in the family, the first and second informants develop the component. The first informant developed a pattern of behavior in the relationship between husband and wife and children. The second informant, the development of behavior is more on the relationship of husband and wife. (3) The role of Islamic communication in realizing: openness, support, positive feelings, empathy, and similarity.Penelitian ini bertujuan untuk mengetahui 1) bentuk-bentuk problematika keluarga di era millenial, 2) relasi yang terjadi dalam keluarga, dan 3) peran komunikasi Islam dalam mewujudkan keharmonisan keluarga. Jenis penelitian ini adalah penelitian kualitatif. Teknik pengumpulan data melalui observasi, wawancara dan dokumentasi. Teknik analisis data yang digunakan dalam penelitian ini adalah reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa (1) bentuk problematika keluarga di era millenia yang terjadi adalah intensitas penggunaan gadget yang berlebihan pada anak dan kesibukan antara suami dan istri yang sama-sama bekerja, (2) Relasi yang terjadi adalah relasi suami, istri dan anak, serta relasi antara suami dan istri. Informan 1 dan 3 memiliki kesamaan pada komponen fungsional dalam keluarga. pada komponen transaksional dalam keluarga, informan pertama dan kedua mengembangkan komponen tersebut. Informan pertama mengembangkan pola perilaku pada relasi suami istri dan anak. Sedangkan pada informan kedua, pengembangan perilaku lebih pada relasi suami istri. (3) Peran komunikasi Islam dalam mewujudkan keterbukaan, dukungan, perasaan positif, empati, dan kesamaan.    Â
The Content of Religious Broadcasting in the Mass Media and Its Implications for the Community
No full textIn the midst of massive online media and social media content, the role of electronic mass media such as television and radio is still considered to have important values and strategic positions in building civil society. Sociological implications of healthy and educational religious broadcast content are expected to be able to become ammunition to build noble values in people\u27s lives. The research aims to find out how the considerations of the broadcasters\u27 management in formulating religious content, and also the sociological implications that emerge in response to the broadcasts or religious broadcasts of radio and television media. The research also aims to determine the level of government concern for broadcasting institutions in realizing religious broadcast content. In accordance with the objectives of the study, qualitative methods are the choice of researchers. Data collection is done through observation, interviews, and documentation studies. The study resulted in conclusions that broadcasters\u27 managers in packaging and formulating the concept of religious broadcasting were based more on idealistic sociological considerations than the consideration of materialistic pragmatism. Referring to the community response, it is also evident that religious broadcast content has sociological implications that not only give birth to better religious insights and awareness, but also bring out more religious attitudes and behaviors as one of the important indicators of civil society. In the view of broadcasting managers, the level of government concern is still relatively minimal
Cultural Da\u27wah of Antar Pinang Pulang Memulangkan Tradition in Sambas Malay Society, West Kalimantan
Get PDFMarriage is a basic human need, so in certain societies it becomes sacred tradition. The sacredness of marriage is manifested in the series of customs that are required to be carried out. The sacredness of the marriage is believed in society as the Sambas Malay community in West Kalimantan. In Sambas Malay, This tradition is popular as the tradition of Antar Pinang Pulang Memulangkan, which has been an important part in the customs of marriage until today. This tradition is not an empty tradition without meaning, instead it has a very high meaning and is a cultural da\u27wah with the internalization of Islamic teachings in everyday life. This research focuses on the design of cultural da\u27wah in the tradition of Antar Pinang Pulang Memulangkan. Using interpretive paradigms, with phenomenological methods and anthropological-sociological approach, this study found: first, the tradition of Antar Pinang Pulang Memulangkan is an effort to internalize Islamic teachings to strengthen four main aspects of the Muslim lives, namely 1) human relations with their creators. 2) suitable for human biological needs. 3) human relations in the family. 4) human relations with society in general. Second, an interesting approach by synergizing non-verbal messages through symbols and verbal messages through the language class in poetry, and suitable  to meet the fundamental interests of humans makes this tradition of Antar Pinang Pulang Memulangkan as a model in the development of cultural da’wah.Perkawinan merupakan kebutuhan mendasar manusia sehingga pada masyarakat tertentu menjadi tradisi yang sakral. Sakralitas perkawinan diantaranya diwujudkan dengan rentetan adat istiadat yang diharuskan untuk dilaksanakan. Sakralitas perkawinan tersebut diyakini oleh masyarakat Melayu Sambas Kalimantan Barat. Pada Melayu Sambas dikenal tradisi antar Antar Pinang Pulang Memulangkan yang hingga saat ini menjadi bagian penting dalam tahapan adat istiadat pernikahan. Tradisi ini bukan tradisi yang kosong tanpa makna, tetapi justru memiliki makna yang sangat tinggi dan merupakan dakwah kultural dengan adanya internalisasi ajaran Islam dalam kehidupan sehari-hari. Penelitian ini terfokus pada desain dakwah kultural pada tradisi Antar Pinang Pulang Memulangkan. Menggunakan paradigma interpretif, dengan metode fenomenologi dan pendekatan antropologis-sosiologi, penelitian ini menemukan: Pertama, tradisi Antar Pinang Pulang Memulangkan merupakan upaya internalisasi ajaran Islam untuk memperkuat empat aspek utama dalam kehidupan umat Islam yaitu 1) hubungan manusia dengan penciptanya. 2) pemenuhan kebutuhan biologis manusia. 3) hubungan manusia dalam keluarga. 4) hubungan manusia dengan masyarakat secara luas. Kedua, pendekatan yang menarik dengan mensinergiskan pesan non verbal melalui simbol dan pesan verbal melalui bahasa kias dalam pantun, serta mampu menyentuh kepentingan mendasar manusia menjadikan tradisi Antar Pinang Pulang Memulangkan sebagai model dalam pengembangan dakwah kultural
Revitalisasi Masjid melalui Kepedulian Sosial Lembaga Takmir Masjid Nahdlatul \u27Ulama (LTM NU) terhadap Komunitas Pengemudi
Get PDFIslamic civilization was built by making the mosque as the center of muslim\u27s activities. Nowdays, however, the function and role of the mosque are dwarfed only as a place of ritual worship. The Mosque management Organization of Nahdlatul \u27Ulama Mosque (LTM NU) revitalize the function of the mosque through social awareness activities for the community. This study describes LTM NU\u27s social awareness activities towards driver community in Central Jakarta as part of the mosque revitalization effort. This study uses qualitative methods and descriptive analysis by collecting data through participant observation, interviews with stakeholders of LTM NU and the driver community in Central Jakarta, and data analysis using triangulation. The results of the study show that: 1) LTM NU has a sustainable program of revitalization for maximizing mosque functions. 2) LTM NU succeeded in conducting da\u27wah activities to the driver community through persuasive da\u27wah communication that created da\u27wah civilization. This research contributes to the development of da\u27wah science, especially the study of Islamic community development.Peradaban Islam dibangun dengan menjadikan masjid sebagai sentrum kegiatan umat Islam. Namun saat ini fungsi dan peran masjid dikerdilkan hanya menjadi tempat ibadah ritual semata. Lembaga Takmir Masjid Nahdlatul \u27Ulama (LTM NU) berupaya melakukan revitalisasi fungsi masjid melalui kegiatan kepedulian sosial kepada masyarakat. Penelitian ini menjelaskan  kegiatan kepedulian sosial LTM NU terhadap komunitas pengemudi di Jakarta Pusat sebagai bagian dari upaya revitalisasi masjid.  Penelitian ini menggunakan metode kualitatif  dan analisis  deskritif dengan pengumpulan data melalui participant observation, wawancara dengan informan stakeholder LTM NU serta komunitas  pengemudi di Jakarta Pusat, dan analisis data dilakukan dengan triangulasi. Hasil penelitian menunjukkan bahwa: 1) LTM NU memiliki program revitalisasi dalam memaksimalisasi fungsi masjid yang berkelanjutan. 2) LTM NU berhasil melakukan aktivitas dakwah kepada  komunitas pengemudi melalui komunikasi dakwah persuasif yang menciptakan civilization dakwah. Penelitian ini memberikan kontribusi bagi pengembangan ilmu dakwah, khususnya kajian pengembangan masyarakat Islam
The Power of Ritual Weeping as Medium of Dakwah
No full textThe reinforcement of Islamic morality has been the core objective of every dakwah activities. In Bandung, this core objective of dakwah is made more 1 easily realized by the creation of the tradition of ritual weeping. Daarut Tauhid established an indfridual and communal tradition of ritual weeping. This constitutes a novel feature of the variety of dakwah movements and the pesantren tradition at large.As a matter of fact, there may have already existed a tradition of spiritual weeping among muslims mostly among Sufi. However, it is individual in nature and, as a result, is not socially recognized. By means of this weeping, Muslims at Daarut Taubid effectively control their life becoming religiously conscious, they purify themselves from any sin and immorality and pursue the highest standard of piety and righteousness. Tears mean, to them. fear and obedience, submission and relief