Wah Movement Research Articles

The salafi da’wa movement in Jakarta from the perspective of media glocalization

Salafi is a transnational Islamic movement. In Indonesia, the spread of Salafism is influenced by graduates from the Middle East. As a conservative movement, the Salafi community in Jakarta has been different from its early days. Today they are a movement that enjoys modernity and negotiates its ideology. This research aims to investigate and analyze the occurrence of glocalization on the global ideology of the Salafi movement with local aspects in Jakarta, and to what extent this glocalization influences the transformation of their dakwah media to localize their ideology for acceptance on a local scale. This research uses the theory of glocalization through media by Jan Servaes and Rico Lie. The first concept of glocalization through media theory explains it from a transformationalist perspective. Second, this theory explains hybridization in glocalization. Third, it explains globalization, localization, and cultural identity. The three concepts in this theory become a reference in research related to the Salafi da'wah movement in Jakarta. The results of the discussion and analysis of the glocalization media of the Salafi da'wah movement in Jakarta show that in responding to globalization, the Salafi community at the Nurul Iman Blok M Square Mosque is transformationalist. They hybridize their global ideology by negotiating the Pancasila ideology which is a local ideology so that the process of glocalization of da'wah can be accepted by the local community. Through the media, one of their preachers also hybridizes ideology with a display that represents local symbols by wearing a black skullcap or national cap that is identical to the Indonesian cultural cap. Salafi communities in Jakarta also hybridize their fundamental ideology with media products as global or Western products in the context of media glocalization.

Cultural Da'wah Movement And Implementation In Civil Society

This dissertation examines the cultural da'wah movement and its implementation in civil society through a case study of Bayt al-Qur'an al-Akbar, a wooden carved structure unique to Palembang, which is the largest Bayt al-Qur'an in the world. The objective of this research is to analyze how the cultural da'wah movement is implemented through Bayt al-Qur'an al-Akbar and its impact on civil society.
 This study adopts a qualitative approach with a case study method. Data is collected through participatory observation, interviews with the managers of Bayt al-Qur'an al-Akbar, community members, and relevant stakeholders, as well as document analysis. Data analysis is conducted using a descriptive approach.
 The findings of this research reveal that the cultural da'wah movement through Bayt al-Qur'an al-Akbar has successfully integrated religious, artistic, and cultural values in the effort to disseminate the messages of Islam to the community. The implementation of cultural da'wah is evident in the architectural design of the building, combining Islamic elements with the distinctive wood carving motifs of Palembang. Additionally, Bayt al-Qur'an al-Akbar serves as a center for educational activities, awareness-raising, and religious discussions to enhance the community's understanding of Islam.
 The impact of the implementation of the cultural da'wah movement is evident in civil society. Bayt al-Qur'an al-Akbar has become a symbol of religious and cultural identity for the people of Palembang. Its presence contributes to building religious awareness, strengthening social networks, and enhancing the understanding of religious values in daily life. Furthermore, Bayt al-Qur'an al-Akbar has a positive influence on the tourism sector and local economy through increased tourist visits.
 In conclusion, this research emphasizes the significant role of the cultural da'wah movement through Bayt al-Qur'an al-Akbar, a wooden carved structure unique to Palembang, in disseminating religious messages, strengthening religious identity, and enhancing the community's understanding of Islam. Its implementation in civil society has a substantial impact in enriching religious, cultural, and economic aspects of the Palembang community. This study provides a comprehensive understanding of the relationship between the cultural da'wah movement, its implementation in civil society, and the role of Bayt al-Qur'an al-Akbar within the context of Palembang and its surrounding areas.

Analisis Isu Islamophobia Di Jerman: Studi Kasus Muhammadiyah Sebagai Organisasi Gerakan Islam Modernis Indonesia

The case of Islamophobia is one of the cases that is often reported in the German media, which is closely related to the failure of multiculturalism politics which has an impact on the emergence of a negative stigma against Islam. Being a Western country with the largest Muslim population in Europe with a total of approximately 5.3 to 5.6 million people, based on data from the Federal Office for Migration and Refugees (BAMF) in 2021, the German government's policy towards Muslim immigrants is very exclusive and limited. Despite the many negative stigmas, Islam has been transformed into one of the major entities whose existence is considered. Muhammadiyah is one of the Islamic organizations in Indonesia that has diasporaized the "Modernist Islam" missionary movement in Germany. Through the modernist Islamic diaspora, Muhammadiyah seeks to explore the issue of Islamophobia by developing a da'wah movement through real programs to raise the positive image of Islam in German society. The method used in this research is a descriptive qualitative approach, which involves conducting a literature review, where all the data used in this study uses secondary data, which includes books, theses, theses, articles, journals, and various news related to this research. The results of this study illustrate that the modernist Muhammadiyah Islamic diaspora in Germany has had quite a positive impact in efforts to minimize the negative stigma of Islamophobia in Germany.

Model Pemberdayaan Ekonomi Dan Sosial Masyarakat Berbasis Masjid Kampus Surabaya (Studi Kasus Pada Masjid Kampus Unair, Its Dan Unesa)

Mosque-based community empowerment is a da'wah movement to increase the independence and welfare of the community. Mosques as religious institutions are expected to be able to prosper society with productive programs through the concept of community empowerment in the economic and social fields. Based on these reasons, this study aims to find a campus mosque-based community empowerment model from the economic and social aspects. This study uses a qualitative approach with a case study method with pattern matching analysis techniques. Data collection used a criteria technique to determine informants who totaled 5 takmir in three mosques, namely, Manarul '11mi ITS Mosque, Ulul 'Azmi Unair Mosque, and Baitul Makmur Unesa Mosque to be interviewed in depth, observed, and documented. The results of this study found that every mosque has enormous potential in empowering the socio-economic community, but it has not been optimal in its implementation so that the congregation and the wider community do not feel the impact of the presence of the mosque. This is also due to the lack of professional experts in mosque management. The combination of the three campus mosques produces a mosque-based economic and social-community empowerment model that can be implemented in mosques that wish to empower the community economically and socially. If a mosque wants to do empowerment, it is required to collaborate with the government, universities, the community, and the private sector. Mosques must implement modern administration and be able to identify community potential. Inputs to economic empowerment include institutions, leadership and goals. The process of economic and social empowerment includes spiritual formation, personal mental formation, capacity building, and empowering. The output of economic-social empowerment includes character strengthening, mental character strengthening, emotional relationship strengthening, business strengthening and economic-social strengthening. The outcomes obtained include spiritual abilities, economic abilities and social abilities so that they are able to give birth to world and hereafter welfare. Thus the mosque is not only prospered by the community, but the mosque is able to prosper the community.

DAKWAH TANPA EKSTRIMISME DITINJAU DARI PERSPEKTIF SOSIOLOGI DAKWAH

The increase in the da'wah movement in Indonesia is marked by many religious studies, but lately da'wah is often misunderstood in some circles. In the reality of everyday life, we often hear, read, and even see someone or a group feeling that they have done da'wah amaliyah. In fact, what is being done is still a lot of inequality, for example we see that there are still some cases of hate speech carried out by preachers which lead to the legal realm due to preaching that does not reflect Islamic values ​​because they feel they have power in the form of authority to spread threats and hatred through da'wah. delivered to the mad'u, as if the da'wah of Islam looks very scary. This kind of situation must be immediately presented with Islamic da'wah models that save and soothe The research was carried out using a phenomenological-critical approach by looking at how socio-religious phenomena are in the reality of everyday life. Sources of data that are discussed in this study using library research obtained from books, journal articles, websites, and through reading on social media. Basically, da'wah is an obligation inherent in every Muslim, a strategy is needed in da'wah by developing several models of da'wah that are very relevant to the realities of social life in the era of globalization. This is done to make each of us aware that we can spread da'wah messages with kindness so as not to damage the good image of Islamic da'wah which provides peace and safety for all people.

Post-Prohibition Da'wah of Hizb ut-Tahrir Indonesia and Islamic Defenders Front

In 2017 the Indonesian government has officially banned two Islamic da'wah movements, HTI (Hizbut Tahrir Indonesia) and FPI (Islamic Defenders Front). These two da'wah movements are considered to be contrary to Pancasila ideology because they want to establish an Islamic state (Khilafah) in Indonesia. The focus of this research was carried out in the branch areas of HTI and FPI, namely in West Java and Banten. The data in this paper come from direct observation, in-depth interviews and documentation review. This paper finds differences in the pattern of the dakwah movements of HTI and FPI after they were disbanded, both in the dissemination of ideas and in the pattern of recruitment. HTI implemented a massive migration in preaching the idea of a khilafah from direct (offline) efforts to indirect (online) efforts. In its recruitment, HTI continues to maintain its conventional efforts through face-to-face preaching (Daurah), with the addition of using wing organizations as its spearhead. Meanwhile, the decline in the da'wah movement occurred in FPI, mainly due to the absence of the Grand Imam Rizieq Shihab and the loss of elite support for them. Even so, FPI continues to maintain its da'wah activities by disseminating its ideas through recitations at its activist headquarters, mosques and Islamic boarding schools. This research can contribute to the enrichment of the analysis of the hidden da'wah movement that occurs in the field, especially with the front stage and back stage approaches of Erving Goffman.

REVITALIZATION OF DA’WAH IN OVERCOMING OF MISSUNDERSTANDING AL-QURAN IN EARLY CHILDREN

Da'wah activities in Islam are an obligation that must be carried out by every Muslim without exception. However, the perpetrators of da'wah are also required to understand the object of da'wah, this statement has been applied by mothers in completing the blindness of the Qur'an in early childhood. Where the success of da'wah built by mothers, is not because they are good at processing the words that are used in their da'wah activities, but because of the da'wah methods that are built according to the needs of the mad'u or object recipients of the da'wah material. So, in this article we want to know how the da'wah method is used by mothers. The purpose of this study is to dismantle the success of da'wah built by mothers. The method in this study uses qualitative research of the Phenomenological type. The findings in this article have shown that mothers can build an effective da'wah movement and are able to overcome Al-Qur'an literacy in young children at the Fathur Rahman Mosque by using three da'wah methods that were developed, namely: First, the motivational da'wah method. The two methods of preaching reward. The three methods of preaching are singing and sima'i.

METODE DAKWAH JAMAAH TABLIGH DI KOTA MATARAM

This paper discusses the da'wah movement of the tablighi congregation in the city of Mataram, a group known for its da'wah model that moves from one mosque to another, which aims to invite people to return to Allah SWT. In this article, the focus discussion will be directed at the methods and factors supporting the da'wah of the Tablighi congregation group. Some of the questions in this article are, first, what is the preaching method of the tabligh congregation group, secondly, what are the supporting factors for the preaching of the tabligh congregation group? This article is the result of field research using a qualitative approach. Meanwhile, important data in this article comes from field observations, structured interviews with group leaders, and activity documentation. The results of the research in this article show that the Tabligh Congregation uses the khuruj fisabilillah, bayan, jaulah, and da'wah of Bil-Hikmah, Al-Mau'izah, Al-Mujjadilah, Bil-Qolam, Bil-Hal, Bil-Lisan. In addition, the active community of supporters makes da'wah activities easier to carry out.

PROSELYTIZING EXPANSION OF TABLIGHI JAMAAT IN WETU TELU INDIGENOUS COMMUNITY IN BAYAN, NORTH LOMBOK

Tablighi Jamaat's (TJ) proselytizing activity has had a significant impact on improving the religious practices of the community not only in India, where TJ was born and evolved, but also in other nations where they preach, including Indonesia. TJ's da'wah has reached rural places with strong customs. The purpose of this study is to investigate the growth and influence of TJ's da'wah movement in the Wetu Telu Bayan indigenous community in North Lombok. This study employs qualitative data collection approaches such as participant observation, in-depth interviews, and focus group discussions. According to the findings of this study, the beginning of TJ's da'wah expansion began with the movement of young people from the hamlet who were still in high school to Jamaah Tabligh's da'wah. He was successful in enticing the community to join by presenting various programs such as Safari Friday (Safari Jumat), a three-day church for spiritual growth. This program was strengthened by the Lombok Uatara Regent's program, namely emotional treatment (Termos) through khuruj, particularly Haji Bakrie, who is also a Tablighi Jamaat figure. This approach is highly effective and has a significant impact on the religious reformation in the Bayan customary region. Another study indicates that TJ members have successfully negotiated their teachings with traditional practices. The society began to renounce traditional practices that were seen incompatible with Islamic teachings.
 

Constructing Religious Organization Collective Identity through Online Media Coverage of Prevention and Handling of Sexual Violence Discourse

This research aims to examine how two religious organizations, Nahdlatul Ulama (NU) and Muhammadiyah, have constructed their collective identity through online media coverage about the discourse of preventing and addressing sexual violence (PPKS). In this regard, this research analyses news stories published by NU.or.id and Muhammadiyah.or.id regarding PPKS discourse. Using a qualitative textual analysis method with thematic analysis and rhetorical analysis approach, the findings have revealed that NU and Muhammadiyah construct their collective identities as da'wah movements, civil society organizations, and cultural groups. As da'wah movements, NU and Muhammadiyah have conveyed their ideas about sexual violence rooted from Islamic values. As a civil society organization, NU has shown symbolic actions that utilize social capital, while Muhammadiyah has expressed through organization programs. As a cultural group, NU has used cultural memory in the form of istigasah kubra, sowan tradition, and Islamic boarding school activities. Meanwhile, Muhammadiyah has used cultural memory in the form of symbols of da'wah works, schools, and campuses to represent itself as a community service and da’wah movement.

The Contribution of Da'wah For the Elderly in the Qur'an and Al-Hadith and its Implementation in the People of Bekasi City

Elderly is the final stage in the journey of human life, where humans in general experience a lot of decline, weakening and reduced potential abilities and activities. So that the elderly appear weak, lethargic, sluggish, and tired. Their lives tend to be unemployed, inattentive, more rested, and not much activity. They can no longer be aggressive, agile and agile like they were when they were young. On the other hand, there is a general view (public opinion) circulating in the community, that the existence of the elderly (elderly) or often referred to as elderly (elderly human) still does not receive a positive response and is underestimated. Including the participation and contribution of the elderly in preaching and fighting in upholding the religion of Allah SWT. In fact, these da'wah activities must continue, continue, and continue to move from childhood, to old age. Because Islam is a missionary religion. A religion that must be driven by its carriers and callers. So Islam always encourages its people to always play an active role in carrying out these da'wah activities. Because da'wah is one of the important means of spreading Islamic teachings to the community. And in order to realize the Islamic religion which continues to exist throughout the ages, missionary workers (including the elderly) are needed who are constantly moving and rotating; continuous, ongoing, and continuous. Therefore, the study of the elderly and their contribution to da'wah is very important to do. This study aims to: First, explain who is the elderly, and the characteristics and characteristics attached to them; Second: explaining the verses of the Al-Qur'an and Al-Hadith which explain matters concerning humans who are in the elderly stage; Third, exploring the potential of the elderly in contributing (contribution) in da'wah; and Fourth, determining how the elderly are able to implement their preaching potential to the people of Bekasi City. This research method consists of: a. This type of research is descriptive qualitative, through library research and field research as well. Where in the library research it examines more on the concept of the verses of the Koran al-hadith on the elderly; b. While the technique of collecting data for field research, by means of interviews, observation and documentation, to get the results of real implementation studies (practices and applications) in the field. Furthermore, the collected data is processed and analyzed, so that it will get a more comprehensive research. The results of this study indicate that: First, the elderly are actually an important element in society that must be properly responded to for their potential in the da'wah movement; Second, there are potentials that are quite calculated in contributing their da'wah to the community. Third, there are areas of da'wah that can be moved by the elderly in implementing their da'wah contribution to the people of Bekasi City.

Management of Santri Moral Education at the Modern Islamic Boarding School

Methodologically this research is qualitative research by searching, analyzing, and interpreting the data found through document studies, interviews, and observations. The data that has been collected is checked for validity through data validity standards in the form of trustworthiness, transferability, reliability, and certainty. The data analysis technique reduces, presents, and draws conclusions from the research results. The results of the research are 1. The planning of moral education at the Babussa'adah Bajo Modern Islamic Boarding School since its inception has placed morals as a top priority in the da'wah movement and its education, 2. Organizing is done by determining the duties, responsibilities, authorities, and work mechanisms to achieve the objectives. Achieved, 3. Implementing moral education at the Babussa'adah Bajo Modern Islamic Boarding School places moral perfection as the main target in the moral education process, 4. The supervision of the moral education of students is carried out with the extended family of the Islamic boarding school, the local community, and the parents of students, 5. Evaluation of moral education at the Babussa'adah Bajo Modern Islamic Boarding School showed a significant increase, especially in its application in everyday life both in the Islamic boarding school environment and the family environment. Babussa'adah Bajo Modern Islamic Boarding School places moral perfection as the main target in the Islamic education process, and the target that becomes a reference in moral education is to produce outputs that can serve as role models for the community.

Manajemen Masjid dalam Meningkatkan Partisipasi Remaja Milenial untuk Memakmurkan Masjid

Millennial teenagers are currently able to improve the supervision process in an organization which has the ability to attract attention, one of which is the Al-Ikhlas mosque. This writing aims to determine the application of management functions at Al-Ikhlas Mosque in increasing Millennial Youth Participation to prosper the mosque through the POAC concept. The research method used is descriptive qualitative method. The results of this study indicate that the Al-Ikhlas Mosque in increasing the participation of millennial youth has a planning process in the form of preparing objectives, policy elements, progress elements, and program elements. The results of the study indicate that there is management in increasing the participation of millennial youth. mosque management in improving the function of the mosque provides skills to support various ongoing da'wah movements in the community to improve the function of the mosque. The application of functions and management elements made by IRMA in increasing the participation of millennial youth is able to increase the participation of millennial adolescents towards millennial adolescents in the mosque so that the function of the mosque can be optimized. The process carried out is able to carry out the management function of the Al-Ikhlas mosque.

Dakwah Sosial Muhammadiyah pada Penyintas Gempa Sulawesi Barat: Studi Kasus di Dusun Ahu

Research on: Muhammadiyah Social Da'wah for Earthquake Survivors in Ahu Hamlet, besides aiming to find out the patterns and approaches of Muhammadiyah social da'wah to related communities, also critically analyzes the orientation and goals of the da'wah movement in question. The research data were obtained through participatory observation, in-depth interviews and document review. The data obtained were analyzed using the Miles and Huberman paradigm combined with the Von Eckarberg hermeneutic phenomenological analysis model. Referring to the description and analysis of the research data, it is concluded that MDMC's active mitigation efforts for earthquake survivors in Ahu were not only full of social activities, but also filled with preaching. The transmission of values and morals as one of the goals of da'wah, is implemented with an integral comprehensive pattern and approach. That is a pattern that combines verbal appeals (dakwah bi al-lisan) with real action on the ground (dakwah bi al-hal/amal). It is in this context that Muhammadiyah preaching for the survivors of Dusun Ahu is not just an appeal but at the same time running an institutional capacity strengthening program, with the aim that the survivors are able to face the reality of natural disasters that befall them with a positive attitude. MDMC's social da'wah movements and activities are oriented towards strengthening and dynamic social change, taking sides with weak and marginal groups and strengthening civil society for universal human progress and welfare, regardless of ethnic background, religion and organizational affiliation. Thus MDMC's active social preaching in the mitigation space is inclusive.Keywords: Da'wah, Muhammadiyah, Earthquake Survivors.

Da’wah in Muhammadiyah Education: Muhammadiyah Renewal for Islamic Education in West Sumatra

Education has been a significant focus for the Muhammadiyah organization in Indonesia. Unfortunately, this sector has yet to be studied as a massive da'wah movement. This study discusses how da'wah has been transformed into education. The mission of inviting people to God's way has been practised gently. This article discusses the history of Muhammadiyah education renewal, explaining the history of Muhammadiyah education and revealing the renewal of Muhammadiyah education. West Sumatra has been designated as a case study explained using a literature approach. This research relies on secondary data through searching Muhammadiyah books, articles and websites. The results of this study indicate: firstly, the history of Muhammadiyah education renewal was triggered by the condition of Muslims in Indonesia and the influence of reformers from the Middle East and the Archipelago. Secondly, the history of Muhammadiyah education in West Sumatra begins with the establishment of executive branches. The third, Muhammadiyah is reforming Islamic education in West Sumatra by changing traditional education to a modern system. Third, the renewal of Muhammadiyah education is oriented towards da'wah, in which the marginalized, orphan and converts become inseparable.

FUNDAMENTALIST DA’WAH MOVEMENT: THE STUDY OF LOCAL TABLIGHI JAMA’AH GROUP AND ITS ACCEPTANCE IN MADURA

This paper analyzes the form of religious fundamentalism displayed through Tablighi Jama'ah’s da’wah movement in Madura and uncovers the rationale for Madura’s community's acceptance of this da’wah movement group. This paper is qualitative research using a case study approach. Data collection was carried out through interviews with some main figures and followers of the group, a series of observations, and documentation of the da’wah activities undergone by the group. The result shows that the Tablighi Jama'ah’s da’wah movement in Madura can be categorized as a puritanical Islamic fundamentalist movement, particularly because it intends to purify faith, sharia, and morals. In contrast to the beliefs of other religious groups, this group prohibits an active and massive use of technology because it is perceived as a direct obstacle to da’wah and is considered full of immorality. This group emphasizes the so-called sunnah appearance, such as using robes, turbans, siwak, cingkrang trousers, and not being engaged in practical politics. Moreover, they also emphasize congregational prayers and the necessity of living a simple life. This paper also signifies that the Madura community accepts the Tablighi Jama'ah because their religious practices are congruently aligned with the teachings of Ahlus Sunnah Wal Jama'ah. In addition, the acceptance of the Madura community is due to their obedience toward the Kiai, who have previously accepted the Tablighi Jama'ah da’wah activities in Madura.

PROPHETIC COMMUNICATION APPROACH OF FEMALE CONGREGATION THROUGH QUR’AN TEACHING AT FATHUR RAHMAN MOSQUE, SLEMAN

Da'i is required to grasp the purpose of da'wah, this is applied to the assembly of women in the category of mothers, with their da'wah efforts to complete the blindness of the Qur'an in children who are in the Fatur Rahman Mosque environment. So, this article wants to know how the prophetic communication approach in da'wah used by female congregants. The method in this study involves qualitative research of the phenomenological type. The findings in this article reveal that women can construct an effective da'wah movement and be able to overcome the blindness of the Qur'an in children at the Fathur Rahman Mosque by adopting three da'wah strategies that are built, namely: First, motivating da'wah technique. Second, the reward da'wah approach. Third da'wah method of singing and sima'i.

Hasan al-Banna and Ikhwanul Muslimin’s Da’wah Movement in Egypt

This study aims to explain the ability of the Ikhwanul Muslimin in mobilizing and framing their da’wah movement. The research was conducted by analyzing the concept of Hasan al-Banna’s da’wah movement and its impact on the existence of the Ikhwanul Muslimin’s da’wah movement. This study uses a qualitative method with a Social Movement Theory approach. This research seeks to explain the ability of the IM in mobilizing and framing its da’wah movement to maintain its existence against various resistances. The results of this study indicate that three important factors have caused the IM to maintain its existence until now, namely Internal Organizational Solidity, External Community Support, and the Moderation of the Ikhwanul Muslimin. With these three factors, the IM has become a modern Islamic organization that can withstand various pressures both from within the country and from outsiders.

Kontribusi Jaringan Sekolah Islam Terpadu (JSIT) dalam Pengembangan Pendidikan Islam di Indonesia

Jaringan Sekolah Islam Terpadu (JSIT) is a new phenomenon in the discourse of Islamic education in Indonesia, which developed rapidly in the Reformation era after the fall of the New Order government in 1998. This article is partly derived from the results of research on the development of JSIT in Indonesia, especially in Lampung and Banten. The results of the study show that the emergence of JSIT was initially pioneered by the Tarbiyah Movement (Gerakan Tarbiyah) which became the embryo of the emergence of the Integrated Islamic School. This movement was originally a da'wah movement that emphasized the individual piety of its members and then moved politically after the fall of the New Order regime in 1998 by establishing the political party PKS (Partai Keadilan Sejahtera), while at the same time engaged in education by establishing JSIT which developed an integrated Islamic education system, and growing rapidly. The emergence of these integrated Islamic schools also gave rise to pro and contra responses, because of their connection with the ideology of the Muslim Brotherhood (Ikhwanul Muslimin), which is considered a representation of radical Islamic groups. However, the learning model developed by JSIT became a new thing which was later adopted by educational institutions outside of JSIT which also established integrated Islamic schools. JSIT has progressed and developed quite massively in Indonesia, although these schools are expensive, but it has not stopped the community from sending their children to school, and most of them come from well-established and educated socio-economic class families. This research also shows that the existence of JSIT has significantly contributed to the development of Human Resources (HR) who are superior in science and religion, because the curriculum is designed to combine general knowledge and religious knowledge at the same time. JSIT in its work has contributed to creating a new educated Muslim group in Indonesia in this contemporary era.

The Objectives of Islamic Education In The Perspective of The Tabligh Congregation In Indonesia

Jama'ah Tabligh is a da'wah movement that seeks to invite Muslims to return to the pure practice of Islam, with the main goal of awakening the spiritual soul in every Muslim, both personally and in social life. The Da'wah of the Jama'ah Tabligh has entered all lines, including educational institutions, therefore this article aims to explore the concept of Islamic education in the Jama'ah Tabligh group?. For this reason, the author has conducted field research with data collection techniques of participant observation, qualitative interviews, and documentation. The results of this study were found: the purpose of Islamic education in the Jama'ah Tabligh is to make a person more pious to Allah SWT, and the indicator of piety is being close to the mosque and carrying out the sunnahs of the Prophet Muhammad, and to achieve this goal one must go through the process of khuruj fii sabiilillah, and in these khuruj activities there are several programs, namely: bayan, muzakarah, deliberation, ta'lim, and jaulah. The educational goals of the Jama'ah Tabligh are in line with the national education goals of the Republic of Indonesia, Pancasila and the 1945 Constitution, and the concept of Islamic education of the Jama'ah Tabligh is in accordance with the four indicators of religious moderation issued by the Ministry of Religion of the Republic of Indonesia. and to achieve this goal, one must go through the khuruj fii sabiilillah process, and in the khuruj activities there are several programs, namely: bayan, muzakarah, deliberation, ta'lim, and jaulah. The educational goals of the Jama'ah Tabligh are in line with the national education goals of the Republic of Indonesia, Pancasila and the 1945 Constitution, and the concept of Islamic education of the Jama'ah Tabligh Jamaat is in accordance with the four indicators of religious moderation issued by the Ministry of Religion of the Republic of Indonesia. and to achieve this goal, one must go through the khuruj fii sabiilillah process, and in the khuruj activities there are several programs, namely: bayan, muzakarah, deliberation, ta'lim, and jaulah. The educational goals of the Jama'ah Tabligh is in accordance with the four indicators of religious moderation issued by the Ministry of Religion of the Republic of Indonesia.