Jamaah Tabligh is a transnational preaching movement that originated in India. The movement was introduced to Indonesia in 1970s and established Masjid Jami’ in Kebon Jeruk Jakarta as its headquarters. The members of Jamaah Tabligh referred to kitab Fadailul ‘A’mal which teaches innovations in Islamic propagations. Some of their preaching traditions included outdoor preaching (khuruj dan khillah) and the method to invite people to do good deeds (Jaulah). They have Amir as their leader and use the mosque as their center of da’wa activities. Using Diffusion of Information and Influence Theory, the article discusses the existence of the Jamaah Tabligh community and the public’s responses toward the community.
Academic moralization, which has been internalized through educational institutions with teacher supervision at schools, now falls into a decline in line with the implementation of distance education due to the coronavirus disease 2019 (COVID-19) pandemic. This article aims to show that an educational system that does not offer in-person teaching leads to students ignoring the values of academic morality, such as plagiarism, discipline, and responsibility. This article employs a qualitative descriptive method by relying on online news mapping data as a secondary source and verified data from interviews with elementary school students as the primary source. The results of this study indicate that online education as a learning solution during the pandemic has caused students to plagiarize, cheat, rely on others to complete their tasks, and lose an overall sense of discipline and responsibility. This study suggests a new direction of moral education that does not only rely on teacher supervision but rather builds the wisdom of students' independence upon learning.
Tulisan ini akan menjelaskan konvergensi antara tradisi dan modernitas pada majlis taklim permepuan di Jakarta. Tradisi dan modernitas menyatu (convergence) di dalam kehidupan majlis taklim, karena kelekatannya dengan tradisi yang diwariskan secara turun-temurun masih tetap terjaga. Fenomena konvergensi ini menarik untuk dianalisis secara kritis. Ditemukan bahwa konvergensinya terletak pada tradisi pembacaan shalawat Nabi, rawi dan barzanji, yang menjadi ciri khas majlis taklim, bukan hanya di Jakarta namun di wilayah lainnya. Untuk itu, sebagai upaya membentengi dan menangkal kekuatan budaya global, komunitas majlis taklim tetap berpegang teguh pada ajaran agama dan budaya bangsa, serta tradisi nenek moyang.
The presence of Islamic preachers in the current Indonesia has marked the awakening of the world of da’wah. However, this phenomenon also has raised people's criticisms concerning the competence and credibility of Muslim preachers (da'i). This article reports on a library research regarding the conceptual comparison of Islamic propagation (da'wah) and Aristotle's rhetoric with regard to the qualifications of da'i. The results of this study has indicated that the rhetoric of da'wah which primarily rooted from divine revelation has conceptual relevance to Aristotle's rhetoric; ethos, pathos and logos. In this regard, a da'i is not only required to have credibility with moral qualities, good intentions and goals. In addition, they are also required to have the authority and scientific competence as well as an understanding of the nature of mad'u.
Rhetoric has an essential role in developing Islamic civilization and da’wah. Rhetoric in the Islamic tradition has a dualistic paradigm that appears with two faces, specifically balaghah and khithobah. The character of balaghah is inherent in the rhetorical tradition, where the qualification of the message language is essential, including eloquence, meaning, and metaphor. In comparison, the khithobah character is attached to the quality aspects of the message content and the technique of delivering the message. This literature research found that the two faces of this rhetoric have further developments, one is progressive, and the other is still stagnant. The progress of balaghah is not only based on the role of Arabic as the Quran language but also the miracle of the Quran language itself. While khithobah is an essential part of delivering Islamic symbols, it is still considered a mere praxis and religious routine, and it has not developed as scientifically theoretic. Amid the limitations of the study of khitobah as part of Islamic rhetoric, this paper will elaborate on the dynamics and span developments periods.
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