Abstract
This study seeks to explore the format of the Muqtadhal Haal da’wah of Kiai Dalhar and its implementation and relevance for modern society. The research uses a historical and socio-anthropological approach, referring to Clifford Geertz’s “thick description” theory and Habermas’ “communication” theory. The research was conducted using the historical method. The results show that the Muqtadhal Haal da’wah is a da’wah that is carried out through communication actions that are built by placing the dai (Islamic preacher) and da’wah targets in an equal position. A dai does not deliver the da’wah material orally before the da’wah targets ask. A dai in delivering his da’wah will try to adapt the materials, methods and media to the psychological, sociological, anthropological and intellectual capacities of the da’wah targets. Da’wah is not carried out in a harsh, rigid and revolutionary way, on the contrary, it is carried out in a polite, gentle, touching manner, and proceeds according to the circumstances of the da’wah targets. The implementation of da’wah applies transcendental, contextual, sentimental and harmonization strategies. The dialectic of democratic communication in the application of the Muqtadhal Haal Kiai Dalhar’s da’wah is very effective in the development of Islam in Central Java, so that the da’wah model can be used as an alternative to da’wah in modern society today.
Highlights
The phenomenon that has emerged in Indonesia since the 1980s shows many actors in the Islamic movement whose way of preaching or da’wah (Izudin, 2018) is different from that of Sufi scholars and Walisanga
The results show that the Muqtadhal Haal da’wah is a da’wah that is carried out through communication actions that are built by placing the dai (Islamic preacher) and da’wah targets in an equal position
Dalhar: Da’wah is carried out through communication actions that are built by placing the dai and the da’wah targets in an equal position
Summary
The phenomenon that has emerged in Indonesia since the 1980s shows many actors in the Islamic movement whose way of preaching or da’wah (Izudin, 2018) is different from that of Sufi scholars and Walisanga Those Islamic movements are Tarbiyah, Hizbu at-Tahrir, Majelis Mujāhidin, Front Pembela Islam and Laskar Jihad. Kiai Dalhar offered a more practical and realistic concept of da’wah that can be accessed by all elements of society, from ordinary people to Islamic scholars, from traditional communities to city dwellers, and from intellectuals to officials called the Muqtadhal Haal Da’wah. Many great scholars in Java learned from him He was very influential in his time and his influence is still felt today, as evidenced by the fact that there are many people who follow his thoughts and practice his teachings and flock to make spiritual pilgrimages to his grave. It is hoped that the da’wah will succeed in attracting people’s hearts to become muslim with awareness from within and without coercion
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