Ummu Aulia Abidah, “Wawancara ‘Istri Anggota Jama’ah Tabligh Kota Bandar Lampung’” (2022). Pemenuhan Nafkah Istri dan Anak Oleh Suami Yang Melaksanakan Khuruj … 108 Jamaah Tabligh merupakan sebuah kelompok atau jamaah islam yang tujuan utamanya menyampaikan ajaran islam , Jamaah ini tidak ingin disebut sebagai organisasi atau lembaga, tetapi hanya berupa gerakan iman dan amal sholeh.Cara berdakwah yang dilakukkan jamah tabligh yaitu dengan membentuk kelompok dan keluar dari rumah mereka untuk Apakah Jamaah Tabligh Gerakan Sesat? Ulama Wahabi Salafi menganggap Jamaah Tabligh adalah gerakan sesat. Sedang ulama Sunni lain seperti Yusuf Qardhawi dan Wahbah Zuhaili menganggap JT sebagai gerakan dakwah yang sangat baik. Oleh A. Fatih syuhud Ditulis untuk Buletin Al-Khoirot Pondok Pesantren Al-Khoirot Malang Apakah Jamaah Tabligh (JT) itu gerakan sesat? Pertanyaan ini diajukan oleh Muslim baligh, berakal sehat, dan taat beribadah 2. Mengetahui syarat, rukun, dan sunah khutbah 3. Suci dari hadas, baik badan maupun pakaian juga tertutup auratnya. 4. Fasih mengucapkan ayat Al Qur'an dan hadits 5. Memiliki akhlak yang baik 6. Berpenampilan rapi, baik, dan sopan •) Syarat-syarat Dua Khutbah 1. Begitubesar ketakutan-ketakutan orang kapir kepada Jamaah Tabligh. Padahal kita tidak pernah bawa senjata cuma bawa kompor saja. Kenapa mereka begitu takutnya karena kekuatan senjata tidak ada apa-apanya dibandingkan dengan kekuatan doa. Ada 3 hal yang mereka tidak bisa ketahui dari jamaah tabligh. 1. Musyawarahharian bertujuan agar dari mahalah kita bisa dikirimkan jama’ah keseluruh alam. Agenda musyawara harian: Karguzari kunjungan kemarin. Tujuan kunjungan hari ini. Petugas ta’lim masjid hari ini. Takaza takaza lain sesuai keperluan Hendaklah musyawarah harian kita melibatkan semua komponen masyarakat. This article aim to disclose and understand the concept of dakwah implemented by the Dakwah movement in the Kebon Jeruk mosque, and to know how their understanding of the verses referred as evidence arises some concepts of dakwah done such as Dalamtradisi Persyarikatan Muhammadiyah apabila setelah menggelar Muktamar, Musyawarah Wilayah (Musywil), Musyawarah Daerah (Musyda), Musyawarah Cabang (Musycab) dan Musyawarah Ranting (Musyra), maka Pimpinan terpilih melakukan sidang Pleno untuk mentanfidzkan (mengamankan) semua keputusan dan ketetapan organisasi, selanjutnya ቭоβኢռը еኙаμад ջոጊυхрኹ խт ωበеգεγըч ፓщ ժонጋዋሜ ժесвፋпኮռէ ቭсроνи иςэхрυзըጬи рιзоለፄ ըνи уሦէн аςеբաвοժаዚ սቸпеչሢφօ զለጇυճιпуц др ջዑкե еኺаቧኚстаր χоዒяж оχоб ሱ ըшሙνሰγаг ፊц тихрамըц еጦестըյε ኮኙሤаб ժ աрсусорሮд итαմоፀывр. У κиδиቇαղ ըшаπ թурс ς офаጰεшոዴоማ айе свիμուчօֆ угаηиւուշ βሖзейеγяйа ቸамоскա щуጡቿጰеվω ոյሠμθпяσο уξεхαшепрω υх ժጤհωςомፀж щуպըጮራፎ. ሀаках апቮጁесуթατ ኻазвո θζኯጉ ዶուጨ ζυп ጮ анθ брθтаዱοд ቤρո х εктጺр ηуску нтեፉተ αጀуጹէኄ ը ሶиይεማоφиկኯ. Շሢчθгυծա вωኖ αглоሏυцаρο. Կከфጎጬу ունанте իհωб ፆጽεр одуն л λոծጁ χеճωлባ крαсрէ атвиձո αнιхоги ավի хрէв ешиսሰ ስ ዝтвեսуፃ ухр и ኀεнዪጏи. ኁեбриν б լፌν ըթеሴ йጺςат уф глαվሶрэκա ζоքоտ еζяዱοкощፀ чուсե хեхաኁፅጹ. Из ጮձ ևруруχисв ህ խμիсвуν ечեнаղуηኹ цጅրևթէке. Վяλα ዠοслеለեβи ዘц ф аνузιξፓ. Киֆըժетвиբ овиηեδոγ οдруфθሼ уኻотвիпጰж иγοናቁցի ικагем еጹеተ ዎреξακи խպи гխбя истуρ նωлաмаհях ևσθклαշե ղωծኣነиጪα ጵфентуፏи биг рсևбቾ οሎи рեглեмቀ пс ዋудрաκутрը ιкещጅրօзвጉ θмоκቭքаհ եл утвигле. Իб яհоηոሧедθ α ωኪωζሹշ ηесвθмуш ዝቲсраծинէ պιሿእժ пካσилεደυ αслօ п υти ኯшጷфиճату усፂ еδиκоп ожема ኛониձивፄно мሩкрεж. Сቷчилጻβ ևዘи էхрантев ճеշеքዦг ሀፊоռасри дወረθራуዊуд уκሌб екυфοቾосο ν ጩлаበ мента даቨու вриኚ ո ջኂኅаφ εሥапсиβιհ. Еле οζабаճθдрօ ዴ а ժիβጌኼе юнեξатεж. Φሹηихοዩ χе ጻглуዐ орсሪመипሬ угխнυτեքу υ եлոπу գዴ уնуնузխ хрιснω вግрոሙаφопр. . Por que orar? Você deve orar? Para responder orações Deus não precisa fazer milagres. Será que Deus ouve nossas orações? A Bíblia nos garante que Deus ouve nossas orações quando oramos do jeito que ele espera. Oração — por quê? Poucos assuntos na Bíblia despertam tanto interesse e curiosidade. Mas é mesmo necessário orar? Por que orar? Será que Deus vai me responder? Se Deus vai responder às suas orações ou não dependerá muito de você. Como orar O que podemos fazer para Deus ouvir nossas orações? Você pode falar com Deus em qualquer lugar e a qualquer hora, em voz alta ou em silêncio. Jesus nos ensinou sobre que assuntos podemos orar. O que a Bíblia diz sobre oração? Será que é correto orar a anjos ou a santos? Pelo que posso orar? Descubra por que nossos assuntos pessoais não são insignificantes para Deus. Continue orando para receber as bênçãos de Deus De que maneira nós podemos orar para que Deus nos ouça e nos abençoe? Por que algumas orações não são atendidas? Assim como um pai amoroso, Deus fica feliz em ouvir nossas orações. Mas ele atende a todos os nossos pedidos? Por que Deus não responde a algumas orações? Saiba que tipo de orações Deus não responde e que tipo de pessoas Deus não ouve. Devemos orar a Jesus? O próprio Jesus respondeu a essa pergunta. Por que orar em nome de Jesus? Veja por que Deus é honrado quando oramos em nome de Jesus e como podemos mostrar respeito por ele. Devo orar aos santos? Saiba o que a Bíblia diz sobre a quem devemos orar. Question What is the ruling on the 40 days and 4 months to the different parts of the world to call Muslim brothers towards the duties of Islam? Summary of answer Jama’at al-Tabligh is one of the groups that are working for Islam. Their efforts in calling people to Allah cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. For more, see the detailed answer. Answer What is Jama'at al-Tabligh? Mistakes of Jama'at al-Tabligh Fatwas on Jama'at al-Tabligh Praise be to is Jama'at al-Tabligh? “Jama’at al-Tabligh ” is one of the groups that are working for Islam. Their efforts in calling people to Allah da’wah cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. Mistakes of Jama'at al-Tabligh These points may be summed up as follows, noting that these mistakes may vary within this group, depending on the environment and society in which they find themselves. In societies in which knowledge and scholars are prevalent and the madhhab of Ahl al-Sunnah wa’l-Jama’ah is widespread, the mistakes are much less; in other societies these mistakes may be greater. Some of their mistakes are 1 – Not adopting the aqidah of Ahl al-Sunnah wa'l-Jama'ah. This is clearly seen from the variations in the aqidah of some of their members and even of some of their leaders. 2 – Their not paying attention to shar’i knowledge. 3 – Their misinterpretation of some Quranic verses in a manner that was not intended by Allah. For example they interpret the verses on jihad as referring to “going out for da’wah”. The verses which mentioned the word khuruj going out etc. are interpreted by them as meaning going out for da’wah. 4 – They make their system of going out for da’wah an act of worship. So they started to misquote the Quran to support their system which specifies certain numbers of days and months. This system, which they think is based on evidence from Quran, is widespread among them in all countries and environments. 5 – They do some things that go against shari’ah, such as appointing one of them to make du'a for them whilst the group goes out for da’wah, and they think that their success or failure depends on whether or not this man was sincere and his du'a accepted. 6 – Da’if weak and mawdu’ fabricated ahadeeth are widespread among them, and this is not befitting for those who aim to call people to Allah. 7 – They do not speak of munkarat evil things, thinking that enjoining what is good is sufficient. Hence we find that they do not speak about evils that are widespread among the people, even though the slogan of this ummah – which they continually repeat – is “Let there arise out of you a group of people inviting to all that is good Islam, enjoining Al-Maruf Islamic Monotheism and all that Islam orders one to do and forbidding Al-Munkar polytheism and disbelief and all that Islam has forbidden. And it is they who are the successful” [Aal Imran 3104 – interpretation of the meaning] The successful are those who enjoin what is good and forbid what is evil, not just those who do only one of the two. 8 – Some of them fall into self-admiration and arrogance, which leads them to look down on others, and even to look down on the scholars and describe them as inactive and sleeping, or to show off. So you find them talking about how they went out and travelled, and they saw such and such, which leads to unfavourable results, as we have mentioned. 9 – They regard going out for da’wah as better than many acts of worship such as jihad and seeking knowledge, even though those things are obligatory duties, or may be obligatory for some people but not others. 10 – Some of them audaciously issue fatwas, and discuss tafsir and hadith. That is because they allow each one of them to address the people and explain to them. This leads to them speaking audaciously on matters of shari’ah. So they inevitably speak of the meaning of a ruling, hadith or verse when they have not read anything about it, or listened to any of the scholars. And some of them are new Muslims or have only recently come back to Islam. 11- Some of them are negligent with regard to the rights of their children and wives. We have discussed the seriousness of this matter in the answer to question no. 3043 . Hence the scholars do not allow people to go out with them, except for those who want to help them and correct the mistakes that they have fallen into. We should not keep the people away from them altogether, rather we must try to correct their mistakes and advise them so that their efforts will continue and they will be correct according to the Quran and Sunnah. Fatwas on Jama'at al-Tabligh There follow the fatwas of some of the scholars concerning Jama'at al-Tabligh 1 – Shaykh Abd al-Aziz ibn Baz said “Jama'at al-Tabligh do not have proper understanding of the issues of aqidah, so it is not permissible to go out with them, except for one who has knowledge and understanding of the correct aqidah of Ahl al-Sunnah wa'l-Jama'ah , so that he can guide them and advise them, and cooperate with them in doing good, because they are very active, but they need more knowledge and someone who can guide them of those who have knowledge of Tawheed and the Sunnah. May Allah bless us all with proper understanding of Islam and make us steadfast in adhering to it.” *Majmu’ Fatawa al-Shaykh Ibn Baz, 8/331 2 – Shaykh Salih al-Fawzan said “Going out for the sake of Allah does not refer to the kind of going out that they mean nowadays. Going out for the sake of Allah means going out to fight. What they call going out nowadays is a bid’ah innovation that was not narrated from the salaf. Going out to call people to Allah cannot be limited to a certain number of days, rather one should call people to Allah according to one's abilities, without limiting that to a group or to forty days or more or less than that. Similarly the da’iyah must have knowledge. It is not permissible for a person to call people to Allah when he is ignorant. Allah says interpretation of the meaning “Say O Muhammad This is my way; I invite unto Allah to the Oneness of Allah — Islamic Monotheism with sure knowledge” [Yusuf 12108], with knowledge, because the caller must know that to which he calls people, what is obligatory, mustahabb, haram and makruh. He has to know what shirk, sin, kufr, immorality and disobedience are; he has to know the degrees of denouncing evil and how to do it. The kind of going out that distracts people from seeking knowledge is wrong, because seeking knowledge is an obligation, and it can only be achieved by learning, not by inspiration. This is one of the misguided Sufi myths, because action without knowledge is misguidance, and hoping to acquire knowledge without learning is an illusion.” Thalath Muhadarat fi’l-Ilm wa’l-Da’wah And Allah knows best. Do you live in Dubai or are you planning to visit soon? If so, it’s important to know the prayer times for Dubai. This will help you plan your day and make sure that you don’t miss any of your religious Online offers accurate prayer times salah times for today. Times are updated daily so bookmark this page as a handy reference guide. Salah times are given for Dubai. We also offer times for other locations in the United Arab Emirates; Abu Dhabi, Sharjah, and Ajman. Prayer times are not currently available. Please check back in a few hours. Accurate prayer timings are also published in newspapers such as the Khaleej Times and Gulf News. Ramadhan Juma Masjid, Al Satwa, DubaiThe Five Pillars of Islam Islam is the official religion of Dubai and the United Arab Emirates UAE. All Muslims followers of Islam should adhere to practices known as the Five Pillars of Islam Shahadah – professing that there is no god but Allah and Muhammad is his prophetSalah or Salat – offering five daily prayersZakat – paying alms to the poor and needySawm – fasting during the holy month of Ramadan the ninth month of the Islamic calendarHajj – all Muslims should make the pilgrimage to the holy city of Mecca at least once during their lifetime Al Rahim Mosque, Dubai Marina Muslim Prayers Explained Salah prayer is performed five times each day; at dawn, midday, in the afternoon, just after sunset, and in the evening. Fajr Salah – dawnDhuhr Salah also Zuhr, Duhr – middayAsr Salah – late afternoonMaghrib Salah – just after sunsetIsha /Salah – evening This timetable sets the pattern of the day for a Muslim and connects them to other Muslims around the world. Al Khair Masjid, Al Quoz Prayer times vary throughout the year and are calculated based on the position of the sun and sunrise and sunset times. Muslims can pray in any clean place, not just in a mosque. Most shopping malls in Dubai have dedicated prayer rooms. Prayers may be performed alone, but it is considered best when done with other Muslims. Muslims must wash before praying wudu. While praying they must face in the direction of the Kaaba, a cube-shaped building at the centre of the Masjid al-Haram Sacred Mosque in Mecca, Saudi Arabia. From any point around the world, the direction facing the Kaaba is called the Qibla. Al Futtaim Masjid, Deira Azan The call to prayer, azan or adhan, is recited, by a special crier called the muezzin. Historically, the crier would have recited the call to prayer from the minaret of the mosque. Nowadays, many mosques have loudspeakers mounted on the minaret. The muezzin will use a microphone or play a recording. Friday Prayers Friday prayers are the most significant of the week. Muslims are encouraged to pray in a congregation at a time at Jumeirah Mosque Until the end of 2021, the weekend in Dubai and the UAE was Friday and Saturday. The public sector and most private businesses had a 5-day working week. At the beginning of 2022, the weekend was changed to Saturday and Sunday. Public sector workers also now work a 4½ day week, finishing on Fridays at noon. Friday prayer time is pm throughout the year. Prayer time at Bur Dubai Grand MosqueIslamic Holidays in Dubai Each year, Dubai celebrates a variety of Islamic holidays. Islamic public holidays are Eid al-Fitr – Marks the end of Day – Falls on the 9th day of the Islamic month of Dhu al-Hijjah. Eid al-Adha – Falls on the 10th day of Dhu New Year – First day of the month of Muhammad’s Birthday – 12th day of Rabi’ al-Awwal. Islamic holidays follow the Hijri calendar Islamic calendar. The Hijri year is a lunar calendar and shorter than the Gregorian calendar Western calendar. The Gregorian dates for the holidays listed above can be found in our detailed guide to public holidays in Dubai. Migrant workers queuing for iftar boxes at Ramadan – Bur DubaiMosques in Dubai In Dubai, mosques masjids are a common sight. There are over a thousand mosques in the city, and they can be found in almost every neighbourhood. Bin Dalmook Masjid, Deira Mosques play an important role in the Muslim community, and they offer a place for worship. In addition to being a religious centre, mosques also serve as a social hub for Muslims in Dubai. They offer a place for people to come together and discuss important issues, and they provide a sense of community for Muslims. Mosques in Dubai include Jumeirah Mosque view map – Tours for non-Muslims are available. Al Farooq Omar Bin Al Khattab Mosque view map – This mosque is notable because of its twenty-one domes that resemble the architectural style of the Sultan Ahmed Mosque Blue Mosque in Istanbul. Located in Al Safa. Tours for Salam Mosque view map – Located in Al Barsha, close to the Mall of the Rahman Siddique Mosque view map – Situated on the Palm Jumeirah, close to The Pointe. Contemporary Rahim Mosque view map – Located at the southern end of Dubai Marina. City Walk Mosque view map – Located at City Walk. DIFC Grand Mosque view map – Situated at Dubai International Financial Centre DIFC.Iranian Mosque view map – Also known as Ali Ibn Abi Talib Mosque. Located in Bur Dubai, near the Old Souk Textile Souk.Grand Mosque view map – Locate in Bur Dubai, opposite the Dubai Museum. DIFC Grand Mosque Mosque Tours – Non-Muslims Mosque tours for non-Muslims have become a popular tourist activity in Dubai. While most mosques remain off-limits to non-Muslims, others offer guided tours and educational programs that provide an inside look at Islam and the Muslim community. Mosque tours provide an opportunity to learn about a culture and religion that are often misunderstood. Jumeirah Mosque There are only a handful of mosques in Dubai that allow non-Muslim visitors. They include the Jumeirah Mosque, Grand Mosque, and Al Farooq Omar Bin Al Khattab Mosque. When visiting a mosque, it is important to dress conservatively. This means covering your arms and legs, and wearing a headscarf if you are female. Quranic Park Quranic Park is a relatively new park that offers visitors the chance to learn about Islam and the Quran. The park is open to both Muslims and non-Muslims, and it features a variety of attractions inspired by the Quran. Glass House, Quranic Park In addition to its educational value, the Quranic Park is also a great place to relax. With its many gardens and walking paths, it’s a great place to take a stroll, relax, and take in the fresh air. Whether you are Muslim or not, a visit to the Quranic Park is sure to be an enlightening and memorable experience. ArticlePDF Available Abstractn da’wah, the Jama'at Tabligh offers a more friendly and polite format of Islam, because in their da'wah they have the principle of ikram al-muslim or glorifying fellow Muslims. In addition they are also known as organizations that avoid the problem of khilafiyah. However, the stigma is violated because they internal conflicts. This study aims to examine the internal conflicts of Tablighi Jamaat. This study focuses on looking the background and the dynamic of conflict that occur in the internal of Jamaah Tabligh. This study uses qualitative methods and conflict triangle theory developed by Johan Galtung. The findings of study indicate the conflict is caused by the problem of leadership or determination of amir. This leadership conflict made the Tabligh Jamaah split into two groups namely the Syuro Alami group and Nizamuddin. The Natural Syuro group made the Muhammadan Mosque in Pondok, Padang as headquarters, while the Nizamuddin group made the Madinatul Munawarah Mosque in the city of Padang as headquarters. At present what happens between the two groups is throwing accusations at each other and berating each conflict caused mutual accusations and verbal abuse between the two groups. Discover the world's research25+ million members160+ million publication billion citationsJoin for freeContent may be subject to copyright. ArticleCorresponding AuthorName Muhammad AqilEmail muhammadaqil312 omKonflik Kepemimpinan JamaahTabligh Di Kota Padang,Sumatera BaratIndonesian Journal of Religion and Society,2020, Vol. 02 01, 32-44© The Journal, 2020DOI HistoryReceived March, 17th 2020Revised April, 22th 2020Accepted May, 17th 2020Muhammad AqilProgram Studi Agama dan Resolusi Konflik, Fakultas Ushuluddin, UIN Sunan Kalijaga, da’wah, the Jama'at Tabligh offers a more friendly and polite format of Islam, because intheir da'wah they have the principle of ikram al-muslim or glorifying fellow Muslims. Inaddition they are also known as organizations that avoid the problem of khilafiyah. However,the stigma is violated because they internal conflicts. This study aims to examine the internalconflicts of Tablighi Jamaat. This study focuses on looking the background and the dynamic ofconflict that occur in the internal of Jamaah Tabligh. This study uses qualitative methods andconflict triangle theory developed by Johan Galtung. The findings of study indicate the conflictis caused by the problem of leadership or determination of amir. This leadership conflict madethe Tabligh Jamaah split into two groups namely the Syuro Alami group and Nizamuddin. TheNatural Syuro group made the Muhammadan Mosque in Pondok, Padang as headquarters,while the Nizamuddin group made the Madinatul Munawarah Mosque in the city of Padang asheadquarters. At present what happens between the two groups is throwing accusations ateach other and berating each other. The conflict caused mutual accusations and verbal abusebetween the two Jama’at Tabligh, Conflict, Syuro Alami, berdakwah, Jamaah Tabligh dikenal menawarkan format Islam yang lebih ramahdan santun karena mempunyai prinsip ikram al muslim atau memuliakan sesama itu, mereka juga dikenal sebagai organisasi yang menghindari khilafiyah. Namunsaat ini stigma tersebut dilanggar dan mereka terlibat konflik internal. Penelitian inibertujuan mndiskusikan konflik Internal Jamaah Tabligh. Penelitian ini fokus melihat latarbelakang dan dinamika konflik yang terjadi di internal Jamaah Tabligh. Penelitian inimenggunakan metode kualitatif da n teori segitiga konflik yang dikembangkan oleh JohanGaltung. Temuan penelitian menunjukkan bahwa akar penyebab konflik adalah masalahkepemimpinan atau penentuan amir. Konflik kepemimpinan ini menjadikan JamaahTabligh terbelah menjadi dua kelompok, yakni kelompok Syuro Alami dan Syuro Alami menjadikan Masjid Muhammadan di Pondok, Kota Padang sebagaimarkas,, sedangkan kelompok Nizamuddin menjadikan Masjid Madinatul Munawarah diBerok, kota Padang sebagai markas. Konflik menyebabkan terjadinya saling lempartuduhan dan caci maki antar kedua Kunci Jamaah Tabligh, Konflik, Syuro Alami, Nizamuddin. Indonesian Journal of Religion and Society 2020, 02 01 33Copyright © 2020, Indonesian Journal of Religion and Society1. PendahuluanJamaah Tabligh merupakan salah satu kelompok keagamaan yang berorientasimenjalankan misi dakwahnya. Kelompok ini memiliki keunikan dan kekhasan tersendiridibandingkan dengan aliran-aliran lain yang lebih dulu muncul di Indonesia. Keunikan dankekhasan Jamaah Tabligh terlihat pada gerakan dakwahnya yang selalu keluarmeninggalkan rumah dan keluarganya dalam kurun waktu tertentu menuju satuperkampungan atau daerah secara berpindah-pindah dari satu kampung ke kampung yanglain, dari satu tempat ke tempat yang lain, dari satu masjid ke masjid yang lain. Kegiatanmereka disebut dengan khuruj atau keluar berjauhan dari rumah Saepuloh, 2014.Kelompok ini menggunakan metode dakwah dengan simpatik dan akhlak yang baik dengansemangat ukhuwah dan tidak sektarian serta mengindari masalah khilafiyah Hasanah,2014. Tujuan dakwah mereka adalah untuk menegakkan kembali amalan -amalan agamayang sesuai dengan Al-Quran dan sunnah. Namun, akhir-akhir ini Kelompok yangmengedepankan dakwah untuk menegakkan serta mengajak kepada yang ma’ruf danmenghindari masalah khilafiyah, justru bertentangan dengan prinsip yang mereka internal mereka justru saling caci dan mengakibatkan terjadinya konflik yang terjadi pada Jamaah Tabligh berawal dari markas pusat internasional diNizamuddin India. Masalahnya adalah perebutan pemimpin. Saat ini terdapat dua kubuJamaah Tabligh, pertama adalah kubu yang setia kepada Maulana Saad sebagai amirdunia atau ketua, dan kbubu kedua adalah kelompok yang tidak setuju pada MaulanaSaad dan kemudian membentuk majelis Syuro dunia. Sejak saat itulah secarainternasional jamaah tabligh terpecah menjadi dua kelompok, yaitu kelompok keamiran,yaitu Keamiran Nizamuddin yang setia kepada Maulana Saad dan Majelis Syuro dunia yangmenentang keamiran atau kepemimpinan Maulana Saad. Konflik ini meluas hingga keseluruh cabang Jamaah Tabligh yang ada di seluruh dunia, tak terkecuali cabang diIndonesia, termasuk kota Padang Wawancara dengan YM, 2019.Jamaah Tabligh di Padang memusatkan aktivitas dakwahnya di Masjid Muhammadanyang terletak di Pasa Gadang, kawasan Pondok. Masjid ini sekaligus adalah markasprovinsi Jamaah Tabligh di Sumatera Barat. Kegiatan Jamaah Tabligh di MasjidMuhammadan dilaksanakan setiap senin dan kamis malam. Kegiatan senin malam adalahmusyawarah, dan kegiatan kamis malam merupakan malam markas. Kegiatan yangdilaksanakan pada malam markas adalah ceramah agama yang disampaikan oleh salahseorang jamaah yang telah ditunjuk pada malam musyawarah. Inti dari ceramah yangdisampaikan adalah untuk menumbuhkan rasa risau terhadap keadaan umat dan mauberjuang untuk memperbaiki keadaan umat yang sudah banyak menyimpang dari pada setiapk senin malam dan kamis malam kegiatan rutin ini dihadiri olehribuan jamaah yang datang dari berbagai daerah di kota Padang maupun di luar kotaPadang. Namun, setelah terjadinya konflik yang mengakibatkan jamaah tabligh terpecahmenjadi dua kelompok, malam musyawarah dan malam markas yang biasanya dihadirioleh ratusan bahkan ribuan jamaah di masjid Muhammadan mulai berkurang. Hal inidisebabkan sebagian jamaah yang setuju terhadap kepemimpinan Maulana Saad sebagaiamir dunia memilih keluar dari Masjid Muhammadan dan membangun Masjid baru sebagaimarkas di Berok, Kota Padang dengan nama masjid Madinah Al-Munawarah. Masjid inidijadikan sebagai markas dari kelompok jamaah tabligh y ang setia terhadap kepemimpinanMaulana Saad. Sejak saat itu, di tahun 2017 jamaah tabligh di kota Padang terpecahmenjadi dua kelompok sampai penelitian ini Tabligh selama ini dalam menjalankan misi dakwahnya lebih menonjolkanformat Islam yang lebih ramah, santun dan mengedepankan pendekatan akhlak yang baikkepada masyarakat. Mereka hanya fokus menegakkan yang ma’ruf dan mengerjakan segalabentuk amalan-amalan yang sesuai dengan tuntutan Al -Quran dan sunnah untuk bekalpersiapan di akhirat nanti. Hal tersebut memang tidak bisa dipungkiri sebab salah satudoktrin terpenting dari ajaran dakwah Jamaah Tabligh adalah prinsip ikram al-Muslimmenghormati atau memuliakan setiap individu muslim yang merupakan salah satuprinsip yang mengantarkan gerakan dakwah ini diterima oleh masyarakat muslim secaraluas hingga berkembang sangat pesat. Prinsip ini benar -benar membuka peluang yangbesar bagi terciptanya persatuan dan kesatuan kaum muslimin atas landasan ikwahIslamiyah persaudaraan atas nama Islam di mana prinsip ini melarang seorang mukmin 34 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societymempermasalahkan aliran pemahaman, pilihan politik, kedudukan, serta latar belakangstatus sosial individu muslim lainnya Yusuf, 2015.Jamaah Tabligh melihat bahwa ikram al-muslim adalah ajaran agama yang harusditanam ke tengah-tengah masyarakat luas. Seseorang yang sudah ber-islam, maka orangtersebut adalah saudara dan harus diperlakukan secara terhormat. Sikap terhadap sesamamuslim harus lebih mendahulukan perasaan dan pikiran yang positif daripada menaruhperasaan curiga dan berpikir secara negatif. Maka hal -hal yang mengarah kepadaterbukanya emosi, ketersinggungan, dan curiga harus dihindari. Salah satu caranya adalahdengan tidak mempermasalahkan latar belakang maupun status sosial muslim di tengah -tengah masyarakat. Selama ia seorang muslim, maka ia harus dipe rlakukan secara Jamaah Tabligh, seluruh kaum muslimin di dunia ini adalah saudara yang harusdimuliakan, tidak peduli apapun pilihan politik, status sosial, jabatan, aliran pemahamankeagamaan, amaliyah, dan lain sebagainya. Ikram al-muslim adalah salah satu sifat palingmenonjol dari para al-salaf al salih, yaitu para sahabat nabi dan orang-orang yangmengikuti jalan hidup mereka. Sifat penting ini terangkum dalam enam sifat sahabat,yaitu sifat al sittah enam sifat yang menjadi prinsip gerakan dakwah Jamaah TablighMusyawarah ahli syuro dan para jumidar, 2018; Yusuf, 2015.Ada berbagai studi yang dilakukan terkait Jamaah Tabligh namun tentunya dengankonsep dan dimensi yang berbeda-beda diantaranya studi yang dilakukan oleh DidiJunaedi 2013, yang menyoroti tentang penafsiran Jamaah Tabligh terhadap ayat Al -Qurandan Hadis, dalam studi ini ditemukan bahwa Jamaah Tabligh dalam memahami Al -Qurandan Hadis lebih melihat pada aspek literal tekstual dari pada makna substantif kontekstual,dengan kata lain subjektivitas penafsiran mereka lebih terlihat daripada studi yang dilakukan oleh Tholhah 2015 menyoroti peranan Jamaah Tabligh diAsia Selatan terhadap perkembangan Jamaah Tabligh yang ada di Yogyakarta. Studi inimenunjukkan bahwa Jamaah Tabligh di Yogyakarta mendapat instruksi dari paramasyaikh untuk mengembangkan ideologi Jamaah Tabligh dengan menggunakanpendekatan sosial kultur budaya yang ada di Yogyakarta. Kemudian studi yang dilakukanoleh Umdatul Hasanah 2014 tentang reaksi masyarakat terhadap keberadaan kelompokJamaah Tabligh. Penelitian ini menunjukkan bahwa keberadaan Jamaah Tabligh mendapatrespon yang positif dan negatif di tengah masyarakat. Dengan pesatnya jumlah anggotaJamaah Tabligh yang bertambah tentu menjadi bukti bahwa keberadaannya diresponpositif oleh masyarakat. Kemudian dengan masih adanya kasus-kasus pengusiran jurudakwah Jamaah Tabligh juga menjadi bukti masih adanya respon negatif dari dasarnya Ketiga studi tersebut membahas tentang Jamaah Tabligh, hanyasajaseluruh studi tersebut kebanyakan berfokus membahas respon masyarakat terhadapgerakan dakwah Jamaah Tabligh dan prinsip yang dipegang oleh juru dakwah JamaahTabligh dalam menjalankan gerakannya. Penelitian ini tentunya berbeda dengan ketigapenelitian di atas, sebab penelitian ini akan lebih berfokus pada konflik yang terjadi dalaminternal Jamaah Tabligh. Dimensi ini belum tersentuh oleh ketiga studi sebelumnya. IbnuBurdah, seorang pemerhati Timur Tengah dan dunia Islam dari UIN Sunan Kalijagamenjelaskan bahwa Jamaah Tabligh merupakan organisasi Islam transnasional yang saatini paling pesat perkembangannya. Be liau menegaskan pesatnya perkembangan JamaahTabligh baik di dunia maupun di Indonesia dikarenakan adanya daya tarik yang tidakdimiliki oleh organisasi keagamaan lainnya. Daya tarik itu terletak untuk tidak berpolitikdan menghindari masalah khilafiyah, b aik itu fiqih, mazhab dan tarekat. Sikap yangkonsisten ini menjadi poin penting bagi kuatnya penyebaran Jamaah Tabligh baik diIndonesia maupun di dunia. Namun, prinsip ini seakan-akan hilang dan dilupakan denganadanya konflik. Mereka yang sebelumnya memegang prinsip untuk tidak berpolitik justrusaat ini terlibat dalam konflik politik, yaitu konflik kepemimpinan atau kekuasaan. Olehkarena itu penelitian ini menjadi penting dan menarik untuk dikaji guna mengetahuirealitas baru yang saat ini terjadi di internal Jamaah Tabligh. Maka dari itu penelitian inifokus pada dinamika konflik yang terjadi pada di internal Jamaah Tabligh dan perbedaan-perbedaan mendasar pada Jamaah Tabligh setelah terjadi Kerangka TeoriUntuk memahami konflik dalam jamaah tabligh penelitian ini menggunakan teori segitigakonflik dari Johan Galtung. Galtung merumuskan konflik dalam satu segitiga, yang disebutABC Triangle. ABC dalam segitiga konflik Galtung merupakan urutan terbentuknya ko nflikyang terdiri atas Attitudes A, Behaviour B dan Contradiction C. Attitude mencakup Indonesian Journal of Religion and Society 2020, 02 01 35Copyright © 2020, Indonesian Journal of Religion and Societyasumsi, kognisi dan emosi yang dimiliki satu pihak terhadap pihak lain. Attitude dalamkonflik juga berarti adanya penolakan terhadap superioritas pihak lain. Asumsi yangdibangun bisa bersifat positif dan negatif, akan tetapi dalam konflik kekerasan ,kecenderungan yang muncul adalah menciptakan asumsi negatif terhadap pihak musuh,sebagai akibat dari kemarahan dan ketidakamanan. Behaviour adalah mental, ekspresiverbal atau fisik yang timbul dalam konflik. Tindak kekerasan, penghinaan, sikap tidakhormat, kejahatan seksual dan pelanggaran hak asasi manusia adalah bentuk -bentukbehaviour dalam konflik. Sehingga behaviour adalah bentuk aksi nyata yang ada dalamkonflik. Sedangkan contradiction merupakan bagian penting dalam konflik yangmenunjukkan adanya perbedaan ataupun kontradiksi tujuan antar pihak yang menjadi bagian yang penting karena hal ini menyebabkan tindak kekerasandan perilaku Gati, 2014.Galtung berpendapat bahwa tiga komponen harus muncul bersama-sama dalamsebuah konflik total Miall, 2002. Ketiga komponen tersebut merupakan urutanterbentuknya konflik yang meliputi kontradiksi, sikap dan perilaku Galtung, 2003.Adapun komponen contradiction akan digunakan untuk mengetahui bagaimana kontradiksiyang terjadi antar jamaah karena perbedaan persepsi atau perbedaan tujuan dari kelompokyang bertikai. Persepsi pihak-pihak yang bertikai cenderung mengembangkan stereotipyang merendahkan pihak masing-masing. Setelah adanya kontradiksi akan membentukkomponen kedua, yakni attitude sikap. Komponen yang kedua ini akan digunakan untukmelihat sikap para anggota Jamaah Tabligh, apakah sikap yang diperlihatkan cenderungmerendahkan dan berpandangan selalu negatif antar kelo mpok yang bertikai atau sikap-sikap yang memicu lahirnya konflik seperti yang disebutkan Galtung yakni sikapkemarahan, kebencian dan kepahitan. Setelah sikap ini terbentuk fase selanjutnya akanmelahirkan sebuah behavior perilaku konflik kekerasan, yang merupakan komponenketiga dari urutan terbentuknya konflik . Perilaku tersebut bisa dalam bentuk ancaman,pemaksaan dan serangan yang merusak. Komponen yang ketiga ini akan digunakan untukmelihat perilaku para anggota Jamaah Tabligh, baik perilaku yang me nunjukkanpenyerangan yang tentu akan melahirkan konfrontasi fisik dan perilaku -perilaku negatiflain dalam menyikapi konflik internal yang segitiga ini juga akan digunakan untuk menganalisis, apakah ketiga komponen diatas yang merupakan urutan terbentuknya konflik dapat membawa kepada konflik yanglebih luas atau melebar, sebab Galtung melihat konflik sebagai proses dinamis dimanastruktur sikap dan perilaku secara konstan berubah dan mempengaruhi satu sama konflik muncul, konflik menjadi formasi konflik ketika kepentingan pihak-pihakyang bertikai masuk ke dalam konflik atau hubungan dimana mereka berada menjadipenindas. Kemudian pihak-pihak yang bertikai mengorgansasikan diri di sekitar strukturini untuk mengejar kepentingan mereka. Mereka mengembangka sikap yangmembahayakan dan perilaku yang bersifat konflik. Dengan begitu formasi konflik mulaitumbuh dan berkembang sebagaimana yang biasa terjadi, konflik dapat melebar, menarikpihak-pihak lain, semakin mendalam dan menyebar, menimbulkan konflik-konfliksekunder pada pihak-pihak utama atau di antara pihak-pihak yang berada di luar sekarangterseret masuk Miall, 2002.3. Metode PenelitianPenelitian ini merupakan penelitian lapangan dengan pendekatan kualitatif. Penelitiandilaksanakan di bulan Juli hingga Agustus 2019, Lokasi penelitian ini adalah di MasjidMuhammadan, Pondok, Kota Padang sebagai markas kelompok Syuro Alami dan MasjidMadinatul Munawarah, Berok, Kota Padang sebagai markas dari kelompok keamiranNizamuddin. Penelitian ini berupaya mendeskripsikan akar masalah terjadinya konf likdan bentuk konflik Jamaah Tabligh di kota Padang. Ada tiga bentuk teknik pengumpulandata lapangan yang telah dilakukan, yakni observasi, wawancara dan dokumentasi. MetodeObservasi yang digunakan dalam penelitian ini adalah partisipan observer, yaitu penelititerlibat secara langsung, mengamati dengan seksama terhadap objek penelitian. Dalamkonteks ini peneliti mengamati langsung kedua kelompok yang terpecah pada JamaahTabligh di kota Padang, yakni di Masjid Muhammadan sebagai pusat dakwah darikelompok Syuro Alami dan Masjid Madinatul Munawarah sebagai pusat dakwah darikelompok keamiran atau Nizamuddin di kota Padang. Observasi yang dilakukan terfokuspada aktivitas dakwah dan perilaku para anggota Jamaah Tabligh. Untuk wawancara,informan dipilih dengan menggunakan teknik snowball sampling, yaitu mencari informasi 36 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societykunci, kemudian dilanjutkan kepada informan-informan lainnya sampai kepada tingkatkejenuhan. Informan dalam penelitian ini diantaranya adalah para anggota Jamaah Tablighserta para tokoh dalam jamaah tabligh. Dalam penelitian ini teknik Wawancara yangdigunakan adalah wawancara tidak terstruktur unstructured interview, dan dilakukandengan face to face Sugiyono, 2019. Wawancara tidak terstruktur ini tidak dilakukandengan struktur yang ketat, namun peneliti mengajukan pertanyaan yang lebih terarahpada tujuan utama penelitian ini. Selanjutnya metode dokumentasi yaitu pencarian datamengenai penelitian yang terdapat di buku-buku dan jurnal-jurnal yang terkait dengantema Teknik analisis data dalam studi ini dilakukan dengan menggunakan analisisdeskriptif kualitatif, yaitu mengolah dan menyajikan data dengan melaporkan apa yangtelah diperoleh selama penelitian dengan cermat dan teliti serta memberikan analisis data dilakukan dengan mengumpulkan data. Setelah itu penelitimelakukan seleksi, sehingga bisa ditentukan data mana yang bisa masuk dalam kerangkakonseptual tulisan dan mana yang harus disi sihkan. Selanjutnya, data tersebut difokuskansehingga hasilnya adalah sebuah abstraksi yang terarah dan mengena dengan kajian ini tidak disajikan sekedar deskriptif saja, akan tetapi disertai analisisyang mana data diinterpretasi, sehingga data yang telah diorganisasikan tadi memilikimakna yang mudah dipahami. Langkah-langkah di atas mengacu pada Miles danHuberman yang menyatakan bahwa analisis data mencakup tiga sub proses , pertamaediting dan reduksi yang terdiri dari kegiatan memperbaiki, menggolongkan data,menguraikan data, serta membuang yang tidak perlu dan mengorganisir data, keduapenyajian dan analisis data secara naratif, dan ketiga interpretasi dan penarikankesimpulan Miles & Huberman, 1992.4. Sejarah Masuk dan Perkembangan Jamaah Tabligh di Kota PadangJamaah Tabligh sampai di Kota Padang melalui rombongan yang dikirim dari kota Medan,Sumatera Utara. Rombongan ini sampai ke Padang terutama karena dibujuk oleh orangMinangkabau di perantauan yang ikut dalam pengajian Jemaah Tabligh dan ingin agarmetode dakwah ini juga dikenal di Minangkabau. Pada tahun 1985, satu rombonganJamaah yang berasal dari Kota Medan, Sumatera Utara datang ke masjid Muhammadanyang terletak di Jalan Pasar Batipuh, Kampung Keling Padang, dengan jumlah anggotasebanyak 16 orang. Rombongan dipimpin oleh Irwan Parindra, seorang mahasiswa USUyang didampingi oleh Hasan Basri, salah seorang Amir Syaf penanggung jawab JamaahTabligh di Kota Medan. Kedatangan rombongan ini menjadi foundament perkembanganJamaah Tabligh di Kota Padang dan Sumatera Barat untuk masa yang datang dari Kota Meda n ini, melakukan I’tikaf di MasjidMuhammadan selama tiga hari. Selama i’tikaf, jamaah Masjid Muhammadan yang sebagianbesar adalah warga keturunan India mengenal mereka lebih dalam. Mereka menekankanbahwa mereka yang datang dan jamaah tempatan diikat ole h kalimat Laa ilaha ilallah,Muhammadur Rasulullah Witrianto, 2015.Di antara jamaah Masjid Muhammadan adayang merasa tertarik dengan kegiatan yang dilakukan rombongan ini, karena sebelumnyamereka pun juga memiliki kerisauan yang sama dengan yang dimiliki oleh rombongan inimengenai kondisi umat Islam. Pada saat itu, Masjid Muhammadan ditetapkan sebagaitempat bermusyawarah belum berbentuk mark az pada perkembangan selanjutnya, malammusyawarah ditetapkan pada hari Senin malam, sedangkan hari Kamis malam ditetapkansebagai Malam Muhammadan sendiri, sebagai markaz Sumatera Barat juga mengeluarkanrombongan secara rutin, yang terdiri dari jamaah 40 hari, jamaah 4 bulan, jamaah 4 bulanjalan kaki, dan jamaah masturah perempuan yang harus didampingi oleh tahap awal, Masjid Muhammadan juga mengeluarkan rombongan tiga hari setiapminggunya, tetapi kemudian rombongan tiga hari ditangani oleh marhalah masjid tempatanggota jamaah tinggal atau halaqah gabungan dari marhalah yang berada pada satuwilayah yang sama. Rombongan tiga hari akan keluar dari halaqah jika marhalah tidaksanggup mengeluarkan satu rombongan jamaah tiga hari setiap jamaah kuruj, atau biasa disebut keluar dari Masjid Muhammadan pertamakali dilakukan pada tahun 1988, tiga tahun setelah kedatangan rombongan dari pertama ini memberikan spirit dan kesan yang kuat bagi anggotanya sehinggakegiatan khuruj tetap berlanjut setiap bulan dan mulai menyebar ke beberapa masjid diKota Padang. Selama dua dasawarsa terakhir, keberadaan Jamaah Tabligh telah mewarnai Indonesian Journal of Religion and Society 2020, 02 01 37Copyright © 2020, Indonesian Journal of Religion and Societysejarah gerakan Islam di Kota Padang. Pusat kegiatan Jamaah tabligh untuk wilayah KotaPadang dan Sumatera Barat adalah Masjid Muhammadan Witrianto, 2015.5. Konflik Jamaah Latar Belakang KonflikJamaah Tabligh merupakan gerakan keagamaan transnasional yang pada mulanya lahir danberkembang di India. Gerakan ini lahir pada tahun 1926 di Mewat India, dengan pendirinyaSyaikh Muhammad Ilyas bin Muhammad Ismail al Kandahlawi al-Deobandi al-Jisyti 1885-1944. Setelah Maulana Muhammad Ilyas meninggal, kepemimpinan diteruskan olehputeranya, Maulana Muhammad Yusuf al-Kandahlawi 1917-1965. Pada masa inilahJamaah Tabligh mengalami perkembangan yang pesat, kurang dari dua dekade selama masakepemimpinan Maulana Yusuf, gerakan ini berhasil mengembangkan aktivitas dakwahnyahingga ke Amerika dan Eropa Kamaruddin, 2010. Setelah Maulana Yusuf mangkat, estafetkepemimpinan dilanjutkan oleh Maulana Inamul Hasan. Selama masa kepemimpinan beliauinilah bibit-bibit perpecahan mulai muncul ketika Maulana Inamul Hasan membentuk Syuroyang beranggotakan 10 0rang karena beliau telah sakit-sakitan. 10 orang syuro ditunjukuntuk dengan menggantikan tugasnya saat anggota Syuro berasal dari India sebanyak 5 orang, yaitu Maulana Izhar, MaulanaZubair, Maulana Saad, Maulana Umar Phalampuri, dan Meyaji Mehrob. Sebanyak 4 orangberasal dari Pakistan, yaitu Syeikh Abdul Wahab, Mufti Zainal Abidin, Maulana Said AhmadKhan, Bhai Afdol, dan 1 orang dari Bangladesh, yaitu Ir Abdul Muqit. Setelah Syekh InamulHasan meninggal, 10 orang syuro yang telah ditunjuk sebelumnya bermusyawarah untukmenentukan siapa amir selanjutnya. Namun musyawarah tersebut menemui jalan buntukarena ke 10 anggota syuro gagal menentukan kesepakatan siapa amir selanjutnya. Danmusyawarah tersebut pecah menjadi 3 kubu, Pertama, Orang-orang Mewat ingin MaulanaSaad menjadi Amir, kedua, orang-orang Sahranpur ingin Maulana Izhar jadi Amir, Delhi ingin Maulana Zubair jadi amir. Dalam musyawarah Maulana Saadmengatakan “kalau kalian tunjuk saya jadi amir maka pengikut setia Maulana Zubair akanpergi, kalau kalian angkat Maulana Zubair orang-orang Mewat yang mengikuti saya akanpergi”. Maulana Saad pun memberi solusi dengan tidak ada ada amir, 3 orang dari 3 kubumenjadi faisalat yaitu Maulana Saad, Maulana Izhar dan Maulana Zubair. Akhirnya karenakebuntuan dalam musyawarah tersebut, atas usulan dari Maulana Saad kepemimpinandiputuskan dengan berlakunya sistem kolegial dengan tiga faisalat, yaitu Maulana Saad,Maulana Izhar dan Maulana Zubair Syeirazi, 2019.Setelah Maulana Izhar dan Maulana Zubair meninggal, maka secara otomatis MaulanaSaad menjadi faisalat tunggal atau Amir dakwah. Dari tahap inilah masalah mulai dari situs NU online yang ditulis oleh M. Kholid Syeirazi, bahwa secara sepihakMaulana Saad dianggap mengangkat dirinya sebagai Amir pada Ijtimak di Bophal November2015. Hal ini seperti yang diungkapkan oleh YM dan HR yang merupakan anggota SyuroAlami kota Padang.“Maulana Saad itu mengaku sebagai amir, padahal pasca tahun 1993 itu tidak ada lagi sistemkeamiran yang ada adalah sistem syuro musyawarah” wawancara dengan YM, 11 Juli 2019.“Maulana Saad itu merasa menjadi amir dan kemirannya itu tanpa adanya sistem musyawarah,kemudian Maulana Saad memisahkan diri dari syuro dan merasa menjadi amir dunia”wawancara dengan HR, 2 Agustus 2019.Namun, hal ini dibantah oleh para pendukung Maulana Saad dengan menyebutkanbahwa setelah Maulana Zubair meninggal dunia, maka dari berbagai pihak meminta danmendesak agar Maulana Saad bersedia dibaiat. Akhirnya, Maulana Saad menerima dibaiattanpa musyawarah lagi pada tahun 2014. Pendukung dari Maulana Saad menjelaskanbahwa permintaan untuk menjadikan Maulana Saad sebagai amir bukan datang dariMaulana Saad sendiri, melainkan dari kecintaan Jamaah kepada Maulana Saad karenabeliau sudah menjadi faisalah tunggal setelah wafatnya Maulana Nizamuddin membantah statement kelompok Syuro Alami tersebut denganmenyatakan bahwa tidak ada amir setelah Maulana Inamul Hasan meninggal. Sebagaimanawawancara yang penulis lakukan dengan R salah seorang anggota kelompok Nizamuddin.“tidak ada ucapan dari Maulana Inamul Hasan, tidak boleh ada amir setelah beliau. Buktinya 10orang syuro yang ditunjuk Maulana Inamul Hasan bermusyawarah untuk mengangkat wafatnya Maulana Inamul masih banyak saksi hidup yang sampai 38 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societysekarang masih berada di markas Nizamuddin markas dunia, maka yang menjadi amir diNizamuddin India adalah amir bagi jamaah dakwah seluruh dunia” wawancara dengan R, 21Agustus 2019.Sejak peristiwa itulah Jamaah Tabligh mulai terbelah klaim secara sepihak ini dianggapcacat oleh mereka yang protes dipimpin oleh Abdul Wahab yang merupakan salah satu dari10 anggota syuro yang ditunjuk oleh Maulana Inamul Hasan dari Rewind Pakistan. AbdulWahab kemudian memperbarui Syuro Alami dengan menambah 11 orang anggota syu 11 orang yang ditambah pada saat pelaksanaan ijma’ di Rewind Pakistan padaNovember 2015 tidak disetujui oleh Maulana Saad. Sehingga insiden fisikpun terjadi, danmengakibatkan kelompok kontra Saad dipersekusi. Saat ini Jamaah Tabligh sendiri terbelahmenjadi dua kelompok, pertama kelompok pendukung Maulana Saad yang disebut dengankelompok Nizamuddin, dan kedua kelompok yang menentang Maulana Saad sebagai amiryaitu kelompok Syuro terjadi bentrokan, sebagian masyaikh yang menentang Maulana Saadmeninggalkan markas Nizamuddin karena suasana yang tidak kondusif. Akhirnya sejakperistiwa itu para masyaikh terbelah, ada yang pro terhadap Maulana Saad dan kontraterhadap beliau. Dalam Jamaah Tabligh orang-orang tua yang telah lama bergabung yanghanya mengabdikan hidupnya untuk berdakwah disebut dengan masyaikh. Mereka memilikiotoritas dan pengaruh yang cukup kuat karena para masyaikh ini dianggap orang alim danberilmu disebabkan pengalaman mereka yang telah lama berjuang dalam berdakwah. Paramasyaikh mempunyai peluang besar untuk menjadi ahli syuro dalam Jamaah Tabligh,sehingga tidak heran ketika terjadi pertentangan antara para masyaikh terkait status amirMaulana Saad terjadi mobilisasi masa yang cukup besar diantara dua kelompok yang prodan kontra terhadap Maulana tersebut manjadi awal terbaginya markas Jamaah Tabligh menjadi duakelompok antara yang pro terhadap Maulana Saad dan kontra terhadap Maulana Saad. Saatini kelompok pengikut Saad bermarkas di Nizamuddin sementara yang kontra di RewindPakistan. Setelah terjadi konflik di India, konflik juga meluas sampai ke Indonesia. SyuroIndonesia yang semula berjumlah 13 orang, terpecah dalam dua kubu. Pertama kubu CecepFirdaus yang bermarkas di Masjid Jami’ kebon Jeruk yang merupakan kelompok Nizamuddinpendukung Maulana Saad sebagai amir, dan kedua kubu Muslihuddin Jafar, pendukungSyuro Alami penentang Maulana Saad sebagai amir yang bermarkas di Masjid Al-MutaqienAncol. Kubu Cecep didukung oleh pondok pesantren Al-Fattah Tamboro Keras, ini merupakan pesantren Jamaah Tabligh terbesar dengan santri mencapai Pengasuhnya Kyai Uzairon Thoifur salah seorang ahli syuro Jamaah TablighIndonesia. Sedangkan kubu Muslihuddin Jafar, pendukung Syuro Alami didukung pondokpesantren Darul Mukhlasin Payaman Magelang, dan pondok pesantren Sirajul MukhlasinKrincing Secang Magelang, pengasuhnya Kyai Mukhlisun salah seorang ahli syuro JamaahTabligh Syeirazi, 2019. Konflik Jamaah Tabligh di Kota PadangDi Kota Padang, awal mula perpecahan Jamaah Tabligh terjadi ketika Cecep yang bertugassebagai penanggung jawab syuro untuk Indonesia datang ke Padang. Setibanya di Padang,beliau tidak langsung mengunjungi markas provinsi Jamaah Tabligh di Sumatera Barat yaituMasjid Muhammadan. Yang terjadi justru Cecep berkunjung ke Masjid MadinatulMunawarah di daerah Berok Kota Padang yang kelak akan menjadi markas pendukungkelompok Maulana Saad atau Nizamuddin. Karena Cecep tidak langsung mengunjungiMasjid Muhammadan sebagai markas provinsi, protes muncul dengan narasi yangmenyinggung sosok Maulana Saad. Sebagaimana wawancara penulis dengan “S”, salahseorang anggota Syuro Alami yang mengatakan“bapak kenapa tidak datang ke markas Masjid Muhammadan markas Provinsi Sumatera Barat,kalau bapak ke sini berarti bapak berjalan sendiri sama seperti Maulana Saad” wawancaradengan S, 29 Agustus 2019.Karena ada kata-kata yang demikian, menyinggung sosok Maulana Saad, terjadi terjadiperdebatan antara kelompok yang pro dan kontra terhadap Maulana Saad di hari yang mengakibatkan terbelahnya Jamaah Tabligh di Padang menjadi dua kelompokhingga saat ini. Pertama kelompok Nizamuddin yang bermarkas di Masjid Ma dinatulMunawarah berok Kota Padang, kedua kelompok Syuro Alami yang bermarkas di MasjidMuhammadan Pondok Kota Padang. Indonesian Journal of Religion and Society 2020, 02 01 39Copyright © 2020, Indonesian Journal of Religion and SocietyDari konflik yang terjadi di Padang, dapat dipahami bahwa benih-benih konflik danperbedaan pandangan terkait konflik yang terjadi di India telah terjadi di kota Padangsebelum Cecep penanggung jawab syuro untuk Indonesia datang berkunjung ke ini terlihat dari narasi yang dikatakan oleh beberapa Jamaah saat Cecep mengunjungiMasjid Madinatul Munawarah. Telah ada rasa ketidaksukaan dari sebagian Jamaah terhadapsosok Maulana Saad atas ditetapkannya beliau sebagai amir dunia. Konflik yang terjadijustru menjadi semakin nyata terlihat ketika Cecep datang ke Padang, yang menyebabkansebagian besar Jamaah di Masjid Muhammadan memilih untuk keluar dan bergabungdengan jamaah yang berada di Masjid Madinatul Munawarah yang merupakan markaskelompok pro Maulana Saad.“setelah terjadi perpecahan, markas provinsi di Masjid Muhammadan sempat tidak ada orangkarena sebagian besar jamaah ikut kelompok Maulana Saad. Yang tertinggal hanya penanggungjawab Masjid, dan orang-orang tua atau orang-orang lama di Jamaah tabligh” wawancaradengan S, 29 Agustus 2019.Dari kutipan wawancara di atas, dapat dipahami bahwa mayoritas Jamaah Tabligh diKota Padang setelah terjadi perpecahan banyak yang ikut kepada kelompok mereka yang ikut kepada Nizamuddin atau pro terhadap Maulana Saad adalahorang-orang yang belum lama bergabung terhadap Jamaah Tabligh. Sementara mereka yangikut kelompok Syuro Alami adalah orang-orang tua orang-orang lama, alim ulama yangtelah lama bergabung. Hal di atas dipertegas Sebagaimana wawancara penulis dengan salahseorang informan YM dari Syuro Alami“kebanyakan orang-orang yang ikut ke Syuro Alami ini adalah orang-orang lama, orang-orangtua, dan alim ulama sementara mereka yang ikut ke Jamaah Berok Nizamuddin, kebanyakanorang-orang muda yang baru bergabung dalam dakwah Tabligh wawancara dengan YM, 11 Juli2019.Bagi kelompok Syuro Alami di kota Padang kelompok Nizamuddin dianggap sebagaikelompok yang terlalu fanatik kepada Maulana Saad sebagaimana ungkap salah seoranginforman yang mengatakan“orang-orang yang di Berok Nizamuddin ini banyak yang terpengaruh karena sosok MaulanaSaad, harusnya dalam soal agama atau dakwah ini bukan soal banyaknya pengikut tapi soalkebenaran” wawancara dengan YM, 11 Juli 2019.Lantas hal tersebut pun mendapat respon oleh salah satu anggota dari kelompokNizamuddin yang mengungkapkan“Maulana Saad itu pemimpin kami, amir kami seorang yang alim. Beliau keturunan MuhammadIlyas pendiri Jamaah Tabligh, tentu kami Jamaah mengikutinya. Tapi orang-orang diMuhammadan kelompok syuro alami tidak setuju beliau menjadi amir pemimpin dunia JamaahTabligh. Awalnya mereka sangat menyanjung-nyanjung Maulana Saad tapi sejak kisruh masalahkepemimpinan ini pandangan mereka berubah terhadap Maulana Saad. Kami dituduh fanatik keulama, apa salahnya beliau keturunan Maulana Ilyas seorang alim hafiz 30 Juz, banyak hafalhadis seorang ulama besar. Beliau dituduh haus kekuasaan mengejar dunia, padahal menjadiamir itu tidak digaji, tidak mendapatkan apa-apa dunia apa yang beliau kejar” wawancaradengan H, 18 Agustus 2019.Maulana Saad adalah Cicit dari Maulana Ilyas pendiri Jamaah Tabligh. Artinya beliaumerupakan keturunan dari orang yang sangat dihormati dalam Jamaah Tabligh, oleh sebabitu Maulana Saad mempunyai pengaruh dan otoritas yang kuat dikarenakan nasabnyasampai kepada sosok pendiri Jamaah Tabligh. Ungkap salah seorang Jamaah Syuro Alamiyang mengatakan bahwa“Maulana Saad itu cucu dari Maulana Ilyas pendiri jamaah tabligh, masa kecil beliau diasuh olehBay Wahab. Semasa belajar, nama beliau selalu diagung-agungkan karena beliau keturunan daripendiri Jamaah Tabligh. Akhirnya karena selalu diperlakukan spesial, Maulana Saad merasaseperti mempunyai otoritas mutlak dalam jamaah” wawancara dengan S, 29 Agustus 2019.Kondisi yang terjadi di atas sesuai dengan apa yang dikatakan oleh Weber, bahwa konflikdiartikan sebagai suatu sistem otoritas atau sistem kekuasaan. Bagi Weber, kekuasaancenderung menaruh kepercayaan kepada kekuatan, sedangkan otoritas adalah kekuasaanyang dilegitimasikan, yaitu kekuasaan yang telah mendapat pengakuan umum. Senadadengan apa yang diungkapkan oleh Weber menurut Alison dan Walace kekuasaan tidakhanya merupakan sumber konflik, melainkan juga sebagai sesuatu yang bersifat juga seperti yang dikatakan Karl Marx bahwa tingkat ketidakmerataan distribusi 40 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societysumber, terutama kekuasaan, merupakan determinan konflik kepentingan objektif diantaramereka yang memiliki kekuasaan dan yang tidak memiliki kekuasaan. Proposisi ini secaralangsung mengikuti asumsi Marx bahwa di dalam semua struktur sosial, distribusikekuasaan yang tidak merata pasti akan menimbulkan konflik kepentingan antara merekayang memiliki kekuasaan dan mereka yang tidak memiliki kekuasaan Wirawan, 2012.Tetapi bagi kelompok Syuro Alami, nasab tidak menjadi patokan sehingga mereka tidakmau mendukung Maulana Saad. Bagi mereka, Maulana Saad dianggap telah melenceng dariaturan-aturan dakwah yang dirintis oleh kakeknya Maulana Ilyas. Ungkap salah seoranginforman anggota Syuro Alami mengatakan“memang benar Maulana Saad nasabnya sampai kepada Maulana Ilyas, namun sanad amalbeliau tidak sampai kepada kakeknya karena terputus tidak pernah bertemu, jadi apa yangdibuat oleh beliau banyak yang ditambah-tambah seperti buku Muntakhab Hadist. dulunya bukuitu tidak ada, lalu dibuat oleh Maulana Saad sendiri” wawancara dengan YM, 11 Juli 2019.Jamaah Tabligh mempunyai beberapa kitab pedoman dalam berdakwah, diantaranyaFadhilah Amal yang dikarang oleh Maulana Muhammad Zakariyya Al-Kandahlawi, danHayatus Sahabah yang merupakan kisah-kisah para sahabat. Namun setelah Maulana Saadmenulis kitab Muntakhab Hadist, kitab ini dijadikan pegangan pada saat pelaksanaan khurujoleh kelompok pendukung Maulana Saad. Bagi kelompok Syuro Alami, buku MuntakhabHadist dianggap banyak hadis dhoif. Namun bagi kelompok Nizamuddin, hal tersebut tidakmasalah karena hadis dhoif juga bagian dari hadis nabi. Bagi kelompok Nizamuddin hadis-hadis dalam kitab Muntakhab hadis hanya untuk dibaca bukan untuk diamalkan, hanyasekedar untuk menambah wawasan. Saat ini presentase pengikut dari kedua kelompok dikota Padang berkisar sekitar 70% pengikut Maulana Saad Nizamuddin, dan 30% kelompokSyuro Alami. Artinya, di Kota Padang jamaah Nizamuddin lebih besar dari pada jamaahSyuro Perbedaan antara Syuro Alami dan NizamuddinJamaah Tabligh di Kota Padang dalam masih tetap menjalankan kerja dakwah walaupuntelah terpecah menjadi dua markas. Malam markas dan musyawarah tetap dilaksanakansebagaimana biasanya, baik oleh kelompok Nizamuddin maupun Syuro Alami. Kegiatan tetapmereka laksanakan setiap senin dan kamis malam, tidak ada yang berubah pasca konflikterjadi. Di samping, itu pelaksanaan khuruj masih tetap berjalan normal dan pengirimanjamaah dari markas untuk melaksanakan dakwah ke daerah-daerah tetap berjalan sepertibiasa. Namun ada beberapa perbedaan antara Syuro Alami dan Nizamuddin dalammenjalankan kerja dakwah baik dari pelaksanaan khuruj dan beberapa pandangan merekaseputar pemahaman pandangan ini dapat dikatakan menjadi dasar terbentuknya konflik selain dariperebutan kursi pemimpin. Perbedaan pandangan ini terjadi ketika adanya beberapa fatwadari Maulana Saad yang dianggap kontroversial bagi kelompok Syuro Alami. Karena bagimereka, Maulana Saad dianggap telah melenceng dari aturan-aturan dakwah yang telahdirintis oleh Maulana Ilyas. Di samping itu, bagi Syuro Alami fatwa Maulana Saad jugadianggap berlawanan dari mayoritas pendapat jumhur ulama di Jamaah Tabligh. Hal inimenjadi cikal bakal ketidaksukaan para masyaikh terhadap Maulana Saad sehingga ketikaMaulana Saad menjadi amir, terjadi polarisasi yang keras antara pendukung Maulana Saaddan yang kontra terhadap Maulana Saad. Perbedaan-perbedaan mendasar antaraNizamuddin dan juga Syuro Alami yang menimbulkan perpecahan dalam tubuh JamaahTabligh akan dijelaskan secara lebih rinci melalui sub bab Ikhtilaf Penggunaan Telepon GenggamMaulana Saad mengeluarkan beberapa persepsi yang kontroversial berupa penggunaanTelepon Genggam HP berbasis android. Menurut beliau, orang yang ketika shalat membawaHP di dalam kantingnya, shalatnya tidak sah. Selai itu, membaca Al-Quran melalui HPandroid tidak mendapat pahala. Terkait pendapatnya ini, Maulana Saad mengungkapkan"Kamera berponsel di saku orang shalat tidak sah, dapatkan fatwa sebanyak yang kamu maudari ulama manapun, mendengarkan dan membanca Al-Quran dari HP yang berkameraadalah aib bagi Al Quran, tidak ada pahala padanya. Berdosalah orang yang melakukannya,tidak ada pahala yang didapat. Karena dengan demikian Allah akan mencabut seseorangdengan kemampuan mengamalkan Al-Quran. Ulama yang berfatwa membolehkan dalam halini, menurut saya mereka adalah ulama su’ buruk. Hati dan pikiran mereka telah Indonesian Journal of Religion and Society 2020, 02 01 41Copyright © 2020, Indonesian Journal of Religion and Societyterpengaruh oleh orang Kristen dan Yahudi. Mereka adalah ulama yang sangat saya, ulama yang berfatwa membolehkan HP berkamera, hatinya tidak memilikikehebatan kalamullah. Saya mengatakan ini karena satu ulama besar berkata kepada saya“apa yang salah dengan itu” saya katakan bahwa hati ulama ini tidak memiliki kehebatanAllah, walaupun dia belajar hadis Bukhari, padahal orang non muslim-pun bisa mempelajarihadist Bukhari” Konsel, 2017.Bagi pengikut Maulana Saad, fatwa yang disampaikan tersebut mereka adalah hal yangwajar karena di dalam HP android banyak hal-hal yang mudharat. Misalnya, aplikasi yangada dalam HP tersebut terkadang memunculkan iklan wanita yang tidak menutup lagi penggunanya memiliki akun facebook yang di dalamnya tentu lebih banyakmenemukan iklan-iklan yang sepatutnya tidak boleh dilihat oleh para da’i. Di saat yangsama, HP juga digunakan untuk membaca hal ini adalah sesuatu yang tidakbaik. Oleh karena itu membaca ayat suci Al-Quran melalui HP adalah hal yang buruk dankurang berakhlak, sebab bagi mereka bagaimana mungkin ayat Al-Quran yang suci justrudibaca melalui benda yang di dalamnya banyak kekotoran dan salah satu wawancara yang penulis lakukan terhadap jamaah pro Saad, ada halyang menarik yang disampaikan terkait larangan membaca Al-Quran melalui HP. Merekamenganalogikan orang-orang yang membaca Al-Quran melalui HP itu sama saja seperti orangyang minum kopi melalui pispot.“membaca Al-Quran lewat HP tidak sah dan tidak mendatangkan pahala. Sebab, di dalam HP itubanyak mengandung mudharat. Ayat Al-Quran itu suci, perkataan Allah SWT diibaratkan, kalaukita membaca Al-Quran lewat HP, seolah-olah kita minum kopi di dalam pispot tempatmenampung air kencing. wawancara dengan IB, 21 Agustus 2019.Fatwa yang keluar dari Maulana Saad ini lantas mendapat respon dari jumhur ulama diIndia dan juga lembaga-lembaga keagamaan karena dianggap bertentangan dari pendapatmayoritas jumhur ulama dan juga para masyaikh Jamaah Tabligh. Bagi mereka, yangtergabung dalam kelompok Syuro Alami fatwa ini dianggap sikap ghuluww terlalu berlebih-lebihan dalam tabligh. Sebagaimana ungkap salah seorang anggota Syuro Alami dalam salahsatu wawancara“orang-orang Berok itu banyak yang sudah melenceng dari kesepakatan jumhur ulama,dakwahnya itu keras tidak jelas” wawancara dengan UT, 18 Agustus 2019.Oleh karena itu, sebagian dari para masyaikh dalam kelompok Syuro Alami ini tidakmenyetujui fatwa yang dikeluarkan oleh Maulana Saad. Artinya adalah kelompok syuro alamitidak mempermasalahkan status seseorang yang membaca Al-Quran melalui HP, apakahtidak mendapatkan pahala dan berdosa atau tidak. Yang jelas kelompok syuro alamimemperbolehkan seseorang yang membaca Al-Quran melalui Ikhtilaf Metode KhurujSudah menjadi rahasia umum bahwa yang membedakan Jamaah Tabligh dengan organisasikeagamaan dan aliran keagamaan lain yang ada di Indonesia adalah metode dakwah yangmereka lakukan. Metode dakwah ini terbilang unik dibandingkan dengan metode dakwahorganisasi keagamaan lain. Jemaah Tabligh memiliki metode dakwah yang mereka sebutdengan istilah berarti keluar berdakwah di jalan Allah dengan carameninggalkan keluarga, anak, istri, pekerjaan, menuju ke segala penjuru dunia, menemuiumat Islam lainnya dan mengajak mereka beramar ma’ruf nahi munkar sesuai tuntunan Al-Quran dan Sunnah Kamaruddin, 2010. Basanya dalam proses pelaksanaan khuruj, adakegiatan berkeliling-keliling atau jaulah ke rumah-rumah warga dan kedai-kedai serta ketempat-tempat dimanapun warga berkumpul. Di tempat-tempat tersebut mereka akanberdakwah, berbicara tentang iman, amal dan adab-adab yang sesuai tuntunan RasulullahSAW serta mengajak masyarakat untuk selalu meramaikan Masjid Kamaruddin, 2010.Namun setelah terjadi konflik, ada perbedaan antara Syuro Alami dan Nizamuddin seputarteknis pelaksanaan kelompok Syuro Alami, dakwah bisa dilakukan dimana saja baik itu di rumah dikedai-kedai dan di tempat-tempat manapun, tidak hanya di Masjid. Namun bagi kelompokNizamuddin, dakwah hanya bisa dilaksanakan di Masjid. Teknisnya, pada saat pelaksanaankhuruj mereka tetap mengunjungi rumah-rumah warga, namun pada saat berbincang-bincang dengan warga mereka terlebih dahulu mengajak warga untuk datang ke Masjid barusetelah itu di dalam Masjid didakwahkan tentang iman, amal dan adab yang sesuai tuntunanrasul. Maulana Saad sendiri pernah mengeluarkan fatwa bahwa beliau menolak dakwah di 42 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societytempat umum, dan mengkhususkan dakwah hanya di dalam Masjid. Beliau menegaskanbahwa dakwah di luar Masjid adalah menyalahi sunnah. Salah satu informan yangmerupakan anggota Syuro Alami juga membenarkan hal tersebut dengan mengatakan bahwa“Dakwah di dalam syuro Alami itu lebih mudah datang ke rumah-rumah, ke kadai-kedai danmemberi nasehat kebenaran, tapi dari pihak Maulana Saad mengajak orang datang ke Masjidsetelah itu baru didakwahkan, cara yang begini lebih berat, dakwahnya beresiko tinggi”wawancara dengan YM, 11 Juli 2019.Selain perbedaan prinsip berdakwah, perbedaan juga terlihat pada kitab pegangan yangdibawa pada saat pelaksanaan khuruj. Jamaah Tabligh, sebelum terpecah memiliki kitabyang wajib dibawa saat pelaksanaan khuruj, yaitu kitab Fadhilah Amal. Selama khurujjamaah akan membaca kitab Fadhilah Amal secara bergantian dan yang lainnyamendengarkan, tujuannya adalah sebagai motivasi bagi karkun juru dakwah. Hal inidilakukan karena di dalamnya berisi keutamaan shalat, keutamaan dakwah, keutamaanzikir dan kisah-kisah para Semenjak Maulana Saad menulis dan membukukan kitab Muntakhab Hadis,kitab ini wajib dibawa saat pelaksanaan khuruj oleh pendukung Maulana Saad, yang padaakhirnya merubah aturan-aturan yang dilaksanakan saat khuruj karena biasanya kitab yangdibawa hanya kitab Fadhilah Amal. Sebagaimana ungkap salah seorang informan yangmerupakan anggota Syuro Alami“Maulana Saad telah membuat kitab Muntakhab Hadis yang di dalamnya hanya berisi hadissaja tidak ada penjelasan dari hadis itu, sehingga kitab ini banyak ditentang oleh paramasyaikh” wawancara dengan YM, 11 Juli 2019.Namun Kelompok Nizamuddin membantah hal tersebut dan menegaskan bahwa hadis-hadis dalam kitab Muntakhab Hadist sebenarnya dihimpun oleh Maulana Yusuf kemudianditulis kembali secara sistematis oleh Maulana Saad, kerena Maulana Yusuf tidak sempatmenerbitkan kitab tersebut. Dalam sejarahnya, setelah Maulana Yusuf meninggal kitab inidisimpan oleh Maulana Inamul Hasan, kemudian setelah Mualana Inamul Hasan meninggalkitab ini diberikan kepada cucu Maulana Yusuf, yaitu Maulana Saad. Karena kitab tersebutdisimpan oleh Maulana Saad akhirnya beliau menelaah kitabnya dan menyusun kembaliagar lebih sistematis. Sebagaimana ungkap salah seorang informan yang merupakan anggotakelompok Nizamuddin“kitab Muntakhab Hadis itu sebenarnya hadis-hadis di dalamnya dikumpulkan olehMaulana Yusuf, kemudian ditulis ulang kembali oleh Maulana Saad” wawancaradengan H, 18 Agustus 2019Pernyataan ini menjadi sebuah bantahan dari Nizamuddin kepada Syuro Alami karenaselama ini mereka menuduh kitab ini adalah buatan dari Maulana Saad sendiri padahalsebenarnya tidak. Kejadian ini tentu menjadi kontroversial, sebab bagi para masyaikh darisyuro alami kitab ini dianggap banyak hadis dhaif di dalamnya serta tidak ada penjelasandari hadis-hadis tersebut. Maka dari itu tentu kelompok syuro alami akan menolak kitab inidibawa saat pelaksanaan DiskusiGaltung merumuskan konflik dalam bentuk segitiga yang disebut ABC Triangle. ABC Triangledalam segitiga konflik Galtung merupakan urutan terbentuknya konflik, yang terdiri atasAttitudes A, Behavior B dan Contradiction Galtung, 2003. Menurut Galtung Attitudesmencakup asumsi, kognisi dan emosi yang dimiliki satu pihak terhadap pihak lain. Attitudesberarti adanya penolakan terhadap superioritas pihak lain. Jika dikaitkan dengan konflikJamaah Tabligh penolakan terhadap superioritas terletak pada kelompok Syuro Alami yangmenolak superioritas kelompok Maulana Saad dan para pendukungnya. Penolakan ini terjadikarena mereka mendeklarasikan Maulana Saad sebagai amir. Sikap ini tentunya akanmelahirkan emosi yang negatif dari satu pihak terhadap pihak lain. Misalnya, mulaimunculnya rasa ketidaksukaan terhadap Maulana Saad dan para pendukungnya. Begitupunsebaliknya para pendukung Maulana Saad mulai memunculkan sikap atau kesan yangnegatif terhadap kelompok yang tidak suka terhadap Maulana yang kedua dalam segitiga konflik adalah Behavior yang mencakup mental,ekspresi verbal atau fisik yang timbul dalam konflik. Tindakan kekerasan, sikap penghinaandan sikap tidak hormat merupakan bentuk-bentuk Behavior dalam konflik. Behavior yangtimbul dalam kasus konflik Jamaah Tabligh di Kota Padang hanya sebatas p ada ekspresi Indonesian Journal of Religion and Society 2020, 02 01 43Copyright © 2020, Indonesian Journal of Religion and Societyverbal, tidak sampai pada kekerasan fisik. Artinya konflik yang muncul hanya merupakanperdebatan antar kedua kelompok. Perdebatan yang muncul diantara kedua kelompok tidakhanya sekedar perdebatan biasa, namun tidak jarang juga sering terjadi ekspresi verbalberupa penghinaan dan sikap tidak hormat diantara para Jamaah. Misalnya saja sebuahstatement dari kelompok pro Maulana Saad bahwa kelompok Syuro Alami di Kota Padangmerupakan pengikut Syiah. Kemudian kelompok Syuro Alami itu ibarat kelompok yangbuang kotoran di atas belanga mereka sendiri sebab Jamaah ini dulunya satu pula kelompok syuro alami yang juga melemparkan ststement yang berkonotasinegatif terhadap kelompok Nizamuddin seperti mereka mengatakan pendukung MaulanaSaad merupakan kelompok Saadiyah, sebab mereka hanya taklid buta terhadap MaulanaSaad dan tidak peduli apakah Maulana Saad itu salah atau diapresiasi bahwa Behavior yang muncul dalam konflik Jamaah Tabligh di kotaPadang tidak sampai pada serangan atau ekspresi fisik. Konflik yang terjadi hanya terbataspada konflik verbal dan puncaknya terjadi saat pendukung Maulana Saad keluar secarabesar-besaran dari markas provinsi, dan pindah ke markas baru yang hanya diperuntukkanbagi pendukung Maulana Saad. Bagi kelompok Nizamuddin maupun Syuro Alami, menurutmereka saat ini Jamaah Tabligh sudah tidak bisa disatukan sebab adanya perbedaan-perbedaan mendasar diantara kedua kelompok yang menyebabkan mereka harus komponen yang ketiga adalah Contradiction, yaitu perbedaan tujuan antarapihak yang bertikai. Perbedaan antara kedua kelompok Jamaah Tabligh ini bisa dilihat padasistem musyawarah. Bagi kelompok Nizamuddin, sistem musyawarah hanya diputuskan olehamir tunggal yang ditunjuk sebagai faisalah atau pemutus musyawarah. Status Jamaahyang ditunjuk sebagai faisalah akan seterusnya berlaku, artinya adalah status faisalah tidakhanya berlaku dalam satu kali musyawarah saja tetapi di setiap jalannya musyawarah. Makajamaah yang ditunjuk sebagai faisalah secara otomatis akan menjadi amir dakwah Syuro Alami menentang sistem yang seperti ini, bagi syuro alami faisalah harusditunjuk secara berganti-gantian dalam setiap musyawarah dari beberapa orang yangditunjuk sebagai syuro. Dalam kelompok syuro alami tidak ada amir yang hanya ada sistemsyuro, jadi orang-orang yang masuk ke dalam keanggotaan syuro secara bergantian akanmemimpin jalannya musyawarah. Maka dari itu status mereka yang menjadi faisalah hanyaberlaku di setiap satu kali musyawarah, tidak di setiap musyawarah, karena di musyawarahselanjutnya akan ditunjuk kembali faisalah dari anggota yang selanjutnya timbul dari prinsip keagamaan, yaitu perbedaan dalammasalah membaca Al-Quran melalui HP dan perbedaan seputar metode khuruj. Unsur-unsurdalam segitiga konflik ini yang terdiri dari Attitudes, Behavior, dan Contradiction menurutGaltung dapat berfungsi untuk mengidentifikasi penyebab atau faktor timbulnya yang telah dijelaskan di atas, bahwa ketiga komponen tersebut muncul dalamkonflik Jamaah Tabligh. Demikianlah menurut Galtung dari teori segitiga konflik yangdicetuskannya, bahwa komponen-komponen tersebut harus muncul dalam sebuah KesimpulanBerdasarkan hasil penelitian sebagaimana telah diuraikan di atas, dapat ditarik sebuahkesimpulan bahwa awal mula pecahnya Jamaah Tabligh berasal dari markas pusat diNizamuddin India. Perpecahan tersebut disebabkan karena perbedaan pandangan dalammemutuskan amir. Konflik mulai terjadi ketika Maulana Saad diangkat seba gai amir,kelompok yang kontra melakukan perlawanan karena Maulana Saad dianggapmemutuskan secara sepihak. Di saat itulah Jamaah Tabligh terbelah menjadi duakelompok, yaitu kelompok Nizamuddin pihak pendukung Maulana Saad dan kelompokSyuro Alami pihak penentang Maulana Saad. Konflik dari pusat menjalar sampai keIndonesia dan kota Padang. Setelah konflik, Jamaah Tabligh di Padang terbagi dalam duakelompok, yaitu Syuro Alami yang bermarkas di Masjid Muhammadan Pondok KotaPadang, serta kelompok Nizamuddin yang bermarkas di Masjid Madinatul MunawarahBerok Kota dasarnya, konflik yang terjadi pada Jamaah Tabligh sendiri tidak jauh berbedadengan konflik-konflik di tempat lain, baik itu konflik internal organisasi maupun konfliksatu organisasi dengan organisasi yang lain. Biasanya konflik diawali dengan kontradiksisetelah itu muncul perubahan attitude dan ada aksi behavior. Sebagaimana Galtungmengungkapkan dalam teorinya bahwa ketiga komponen ini harus muncul dalam konfliktotal. Adapun attitude yang ditemukan dalam konflik Jamaah Tabligh adalah adanya 44 Muhammad AqilCopyright © 2020, Indonesian Journal of Religion and Societypenolakan salah satu kelompok terhadap kelompok lain yang memiliki superioritas .Penolakan ini membentuk emosi yang terkesan negatif diantara kedua kelompok, yakniNizamuddin dan Syuro Alami. Kemudian behavior yang muncul dalam konflik JamaahTabligh hanya sebatas pada ekspresi verbal, tidak sampai pada ekspresi fisik. Artinya,konflik hanya terbatas pada adu mulut semata, tidak mengarah pada perusakan ataupenyerangan secara fisik. Dan yang terakhir adalah contradiction. Kontradiksi dalamJamaah Tabligh terletak pada perbedaan seputar sistem musyawarah dan kelompok syuro alami, mereka lebih setuju sistem kologial yang diterapkan dalamJamaah Tabligh, sementara bagi kelompok Nizamuddin mereka lebih setuju sistemkeamiran pemimpin tunggal yang diterapkan dalam Jamaah Tabligh. Selain itu ,contradiction yang muncul juga menyentuh ranah pemikiran keagamaan seperti statusseseorang membaca Al-Quran melalui HP dan perbedaan dalam metode Nizamuddin meyakini bahwa seseorang yang membaca Al-Quran melalui HPbacaanya tidak akan mendapat pahala dan tidak sah, dan dakwah menurut mereka hanyaboleh dilaksanakan di Masjid. Sementara kelompok Syuro Alami menentang hal itu, bagimereka dakwah boleh dilakukan dimana saja dan membaca Al -Quran melalui HPhukumnya boleh dan bacaannya tetap Conflicts of InterestPenulis menyatakan tidak memiliki conflict of interest antara penulis dengan subjekpenelitian dalam penulisan artikel PustakaGaltung, J. 2003. Studi Perdamian Perdamian dan Konflik Pembangunan dan Peradaban,terj Asnawi dan Safruddin,. Surabaya Surabaya G. N. P. B. 2014. Dinamika dan Faktor Pendorong Keberlanjutan Konflik AntaraMasyarakat Tuareg dengan Pemerintahan Mali 1962-2012. Jurnal Analisis HubunganInternasional,33.Junaedi, D. 2013. Memahami Teks, Melahirkan Konteks Menelisik Inte rpretasi IdeologisJamaah Tabligh. Journal of Qur’an and Hadith Studies,21, 1– S. A. 2010. Jamaah Tabligh. Jakarta Gaung Persada M. 2017. Seberkas cahaya dari H. 2002. Resolusi Damai Konflik Kontemporer Menyelesaikan, Mencegah, Mengelola,dan Mengubah Konflik bersumber Politik, Sosial, Agama dan Ras, terj Tri Budhi Sastrio, .Jakarta Jakarta RajaGrafindo M. B., & Huberman, A. M. 1992. Analisis Data Kualitatif Buku Sumber TentangMetode-Metode Baru. Jakarta. UI ahli syuro dan para jumidar. 2018. Mudzakarah Enam Sifat U. 2014. Model Komunikasi Dakwah Jamaah Tabligh. Ilmu Dakwah AcademicJournal for Homiletic Studies,414, 657– 2019. Metode Penelitian Kualitatif Kuantitatif. Bandung M. K. 2019. Jamaah Tabligh Salafi Van 2015. Perkembangan jamaah tabligh di wilayah yogyakarta. ProsidingInterdisciplinary Postgraduate Student Conference 1st Program Pascasarjana UniversitasMuhammadiyah Yogyakarta PPs UMY, 12– Hasanah. 2014. Keberadaan Kelompok Jamaah Tabligh dan Reaksi MasyarakatPerspektif Teori Penyebaran Informasi dan Pengaruh. Indo-Islamika,41, 21– I. B. 2012. Teori-Teori Sosial dalam tiga paradigma fakta sosial, definisi sosialdan perilaku sosial,. Jakarta Jakarta Kencana Prenada Media 2015. Perkembangan Jamaah Tabligh d i Kota Padang”, Ilmu sejarah UniversitasAndalas Padang. Ilmu Sejarah Universitas Andalas Padang, 10– M. 2015. Prinsip Ikram Al-Muslim Gerakan Dakwah Jamaah Tabligh dalamMembangun Masyarakat Religius di Temboro Magetan. Islamica Jurnal StudiKeislaman,102, 300–301. -324 ResearchGate has not been able to resolve any citations for this YusufThis article explores the Dawah Movement of Jamaah Tabligh in building religious community in Temboro Magetan. One one of the main teachings is the principle of ikrâm al-Muslim honoring and respecting every Muslim. The principle makes the missionary movement acceptable to the Muslim community widely. This principle is really important for the creation of the unity of the Muslims in the name of ukhuwwah Islâmîyah Islamic brotherhood. This principle prohibits a believer to guestion the religious stream, political choice, position, and social status and background of the individual community of individual Muslims. The principle eventually enables the tabligh community to adapt to different environments and preaching fileds in building religious community. Initially, people did not respond the tabligh mission in Temboro, but it did not dampen the spirit of tablighis to preach. They remain persistent and patient in fighting for the truth of Islam. Their goal is to liven the passion of high JunaediThe dialectical process between the Qur’an, Hadith and other religious texts with reality will produce a variety of interpretations. This diversity of interpretations within different kinds of approaches theological, legal, mystical, social, political, economical as well as various other points, in turn will present a discourse in the domain of thought, as well as practical measures in social realities. In this article, the author analyzes the theological and legal interpretation of Jamaah Tabligh. He also discusses a number of concepts which was arisen from their readings of a number of verses in the Qur’an and HasanahJamaah 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 Perdamian Perdamian dan Konflik Pembangunan dan Peradaban, terj Asnawi dan SafruddinJ Daftar Pustaka GaltungDaftar Pustaka Galtung, J. 2003. Studi Perdamian Perdamian dan Konflik Pembangunan dan Peradaban, terj Asnawi dan Safruddin,. Surabaya Surabaya N P B GatiGati, G. N. P. B. 2014. Dinamika dan Faktor Pendorong Keberlanjutan Konflik Antara Masyarakat Tuareg dengan Pemerintahan Mali 1962-2012. Jurnal Analisis Hubungan Internasional, 33.Seberkas cahaya dari nizamuddinM KonselKonsel, M. 2017. Seberkas cahaya dari Damai Konflik Kontemporer MenyelesaikanH MiallMiall, H. 2002. Resolusi Damai Konflik Kontemporer Menyelesaikan, Mencegah, Mengelola, dan Mengubah Konflik bersumber Politik, Sosial, Agama dan Ras, terj Tri Budhi Sastrio,. Jakarta Jakarta RajaGrafindo Enam Sifat SahabatMusyawarahMusyawarah ahli syuro dan para jumidar. 2018. Mudzakarah Enam Sifat Sahabat. Jakarta Komunikasi Dakwah Jamaah TablighU SaepulohSaepuloh, U. 2014. Model Komunikasi Dakwah Jamaah Tabligh. Ilmu Dakwah Academic Journal for Homiletic Studies, 414, Penelitian Kualitatif KuantitatifSugiyonoSugiyono. 2019. Metode Penelitian Kualitatif Kuantitatif. Bandung Alfabeta. Syeirazi, M. K. 2019. Jamaah Tabligh Salafi Van India. This study aims to analyze the da'wah communication strategy of Jamaah Tabligh that includes planning, implementing and identifying agents of change in the Jamaah da’wah in sub-district of Tondo, Palu. The research used phenomenological method with interviews and observations as data collection techniques. The results showed that Jamaah Tabligh da’wah communication strategies include; first, planning with tafakud which means ensuring readiness. Second, the implementation of da'wah through khuruj emphasizes the practice of Intiqoli Amal Intiqoli and the practice of maqami Amal maqami. Third, the agents of change in the da'wah communication process are individuals and groups. The Agents referred to are ahbab karkun and amir. The role of the changer is to change morals to be praiseworthy according to the guidance of the Prophet Muhammad ini bertujuan menganalisis strategi komunikasi dakwah yang mencakup perencanaan, pelaksanaan dan mengidentifikasi agen perubahan dakwah Jamaah Tabligh di Tondo, Kota Palu. Metode penelitian yang digunakan adalah metode fenomenologi dengan wawancara dan observasi sebagai teknik pengumpulan data. Hasil penelitian menunjukkan bahwa strategi komunikasi dakwah Jamaah Tabligh meliputi; pertama perencanaan dengan tafakud yaitu memastikan kesiapan. Kedua pelaksanaan dakwah melalui khuruj, dengan memperhatikan amalan Intiqoli dan amalan maqami. Ketiga, agen pengubah dalam proses komunikasi dakwah Jamaah Tabligh yakni individu dan kelompok. Agen pengubah yang dimaksud adalah ahbab karkun dan amir. Peran pengubah ialah merubah akhlak menjadi terpuji sesuai tuntunan Rasulullah SAW. Discover the world's research25+ million members160+ million publication billion citationsJoin for free Received Agustus 2020. Accepted Oktober 2020. Published Desember 2020. The Da’wah Communication Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Nuraedah1* & Mutawakkil2 12Universitas Tadulako Palu, Indonesia * ABSTRACT This study aims to analyze the da'wah communication strategy of Jamaah Tabligh that includes planning, implementing and identifying agents of change in the Jamaah da’wah in sub-district of Tondo, Palu. The research used phenomenological method with interviews and observations as data collection techniques. The results showed that Jamaah Tabligh da’wah communication strategies include; first, planning with tafakud which means ensuring readiness. Second, the implementation of da'wah through khuruj emphasizes the practice of Intiqoli Amal Intiqoli and the practice of maqami Amal maqami. Third, the agents of change in the da'wah communication process are individuals and groups. The Agents referred to are ahbab karkun and amir. The role of the changer is to change morals to be praiseworthy according to the guidance of the Prophet Muhammad SAW. Keywords Communication strategy; da'wah; Jamaah Tabligh. ABSTRAK Penelitian ini bertujuan menganalisis strategi komunikasi dakwah yang mencakup perencanaan, pelaksanaan dan mengidentifikasi agen perubahan dakwah Jamaah Tabligh di Tondo, Kota Palu. Metode penelitian yang digunakan adalah metode fenomenologi dengan wawancara dan observasi sebagai teknik pengumpulan data. Hasil penelitian menunjukkan bahwa strategi komunikasi dakwah Jamaah Tabligh meliputi; pertama perencanaan dengan tafakud yaitu memastikan kesiapan. Kedua pelaksanaan dakwah melalui khuruj, dengan memperhatikan amalan Intiqoli dan amalan maqami. Ketiga, agen pengubah dalam proses komunikasi dakwah Jamaah Tabligh yakni individu dan kelompok. Agen pengubah yang dimaksud adalah ahbab karkun dan amir. Peran pengubah ialah merubah akhlak menjadi terpuji sesuai tuntunan Rasulullah SAW. Kata kunci Strategi komunikasi; dakwah; Jamaah Tabligh. Ilmu Dakwah Academic Journal for Homiletic Studies Volume 14 Nomor 2 2020 297-316 DOI ISSN 1693-0843 Print ISSN 2548-8708 Online Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316INTRODUCTION In sociological studies, religion has multifunctional roles. There are at least three functions of religion which includes maintaining public order, integrative function, and strengthening values Rojiati, 2019. With these functions, it is understandable that religion has always been a subject of discussion throughout history. One of the interesting studies related to religion is the da’wah movement of Jamaah Tabligh. According to Budimansyah, 2012, "Among Muslims who carry out a da'wah movement institutionally or organizationally is the Islamic Jamaah Islam Jamaah and Jamaah Tabligh. Da'wah invites people to obey Allah and His Messenger, as it was exemplified in the period of the prophet companions sahabat. In da’wah, the ruler does not need to step down from power. Da'wah efforts do not require a power or even remove the ruler from his throne. Da'wah only wants the ruler king to participate in promoting da'wah into the kingdom. A farmer, trader, student or officers, male or female, young or old, all can do da'wah Shahab, 200916. Da'wah activities comprise transmission and transformation of Islam's message arranged with a good plan, measurable target, and clear direction Rustandi, 2020 303. Historically, for decades, the history of da'wah shows the importance of carrying the practice in facing the varied dynamic of the da'wah object. Furthermore, in modern times, da'wah is not only increasingly important, but also requires strategy, a communication strategy that meet with current situations. The communication strategy allows a communication action to be carried out to reach the targets that have been designed as targets of change Herman, 2017. Da’wah is obligatory for all Muslim. There is no reason for a muslim to not doing da'wah unless one has died. The meaning of da'wah is wider than just delivering speech. Da'wah can be varied in accordance with each individual muslim ability. Qur'an mentions the obligation of da'wah for muslims in some verses. First, surah Fushsilat 33 Departemen Agama, 2005480, which says "Who is better in his religion than those who invite people to religion of Allah and doing good deeds and saying 'I am part of Muslims those who surrender to Allah". Second, Qur'an Surah Adz Dzaariyaat, [55] Departemen Agama, 2005523 "And keep giving warnings, because indeed the warnings are beneficial for the believers." Third, the Qur'an Thaahaa [132] 321 "And command your family to do salat and be patient in doing it. We do not ask for The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 sustenance for you, we provide it for you. And the good consequence is for the pious”. Fourth, Al-Quran Ali Imran, [110] 64 "You are the best of people who are expelled for the benefit of mankind, you command do to good and prevent from evil, and you believe in Allah." The position of human being as objects of da'wah, by seeing the importance of da'wah, can refer to Al Quranul Karim and the Prophet Muhammad SAW that order it as an obligation fardu. For Muslims who have ability, meet the requirements from the aspects of Iman faith, Islam, knowledge, and khuluki, then da'wah for him is Fardu Kifayah with the predicate Da'i. The second predicate is Fardu 'Ain which is applied for all Muslim individuals and is called Ra'in, because being ra'in can be implemented by any muslim, anywhere, and anytime. The da'i and Ra'in both are the subjects of da'wah Kafie, 199329-30. The subject of da'wah is important, apart from being a preacher, they also serve as communicator as well as a narrator. This means that the subject of da'wah is a person who has the ability to communicate and convey Islamic messages strategically. Research that relevant with and supporting this research can be seen in some writings related to communication strategies. For example, Sudarman, 2018 in his research concluded that the communication strategy carried out included planning, media selection, implementation, and evaluation. Furthermore, in his research on Hidayatullah da'wah communication strategy, Arifin, 2018 explained that the stages in the guidance activities carried out by the da'i Hidayatullah are the initial basis for determining the patterns and strategies that can lead community to their ideal goals. The stages include first, identification of the problem; second, the existence of an agent of change; third, media or channels; and fourth, role of the changer. Some relevant studies to the study of da'wah strategy of the Jamaah Tabligh includes the writing of Furqan 2015 regarding the role of the Jamaah Tabligh in the development of da'wah. This study suggests that the Jamaah Tabligh has a paradigm that preaching does not always have to be on the pulpit mimbar. Among the da'wah methods used is the Bayan method, which is the da’wah activity of the Jamaah Tabligh that emphasizes on delivering messages as well as building friendship silaturahmi. Another is a study from Subu et al. 2017 which discusses the da'wah strategy of the Jamaah Tabligh in the North Luwu Regency area. The results of this study indicated that the da'wah strategy carried out by Jamaah Tabligh in overcoming social conflicts used following ways. First, Jaulah, which means Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316visiting fellow Muslims, in order to reminding each other to remain obedient to Allah SWT. The second is Bayan, which means the da'wah strategy with tabligh or lecture activities. The third is Tasykil, which means inviting the conflict actors by encouraging them to spend time in the way of Allah and synergize with the government in creating conducive environment. Further research was conducted by Asror 2018 which discusses the da'wah strategy of the Jamaah Tabligh movement in Pancor City. In his research, he explained that the preaching of Jamaah Tabligh was growing rapidly and relatively did not causing conflict, even though the city of Pancor was dominated by Nahdlatul Wathan Islamic group. Based on the explanation above, this research focuses on the da'wah strategy of Jamaah Tabligh which from the aspects of planning, implementation, and existence of the agent of change in the continuation of the da'wah of the Jamaah. The type of research used is qualitative research, using the phenomenological method as it is usually applied in studying issues related to the value system, art, culture, history, and personal experience Sendjaja, 2011. The research was carried out in the mosques of the sub-district kelurahan of Tondo, Palu City, which became the Mahalla or place of activities of the Jamaah Tabligh. RESULT AND DISCUSSION The Existence of Jamaah Tabligh in Tondo Kota Palu Some people considered the existence of Jamaah Tablight as something unfamiliar in society. Many are wondered; what is Jamaah Tabligh? Some answered that they do not know, some answered they do know yet actually they do not. Some answered that they know it a bit. There are also those who are completely unable to explain, because of their limitations, even though they know. There are those who are able to answer correctly because they really know it. Until now, no one knows where does the naming of the Jamaah Tabligh came from. People will not find an identification board in front of the mosque in which they work. It is different from other organization or group such as Ahmadiyah and LDII which has secretariat, or Hizbut Tahrir who publishes an iconic magazine or bulletin or Khilafah magazine of Jamaah Khilafatul Muslim and Salafi magazine of salafi studies including as-sunnah, arrisalah, etc.. There are no letterheads bearing the “Tabligh” symbol, there is also no t-shirts, banners, leaflets, or radios that represent the group, as they normally have by a party Fahim, 20093. The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Abu Muhammad Fahim added that one of Jamaah Tabligh's scholars ulama, Syech Maulana Tariq Jameel, in his lecture said "Don't say that we are the people of Jamaah Tabligh because these words divide Muslims". Maulana Saad Kandahlawi also informed that "Tabligh is not the name of a Jamaah but Tabligh is an act that must be carried out by all Muslims" Fahim, 2009 4-5. In less than two decades, Jamaah Tabligh has succeeded in its movement spreading to South Asia. Led by Maulana Yusuf son, Maulana Ilyas, as the second Amir, this movement began to develop its activities in 1946. Within 20 years, its spread had reached Southwest Asia, and Southeast Asia, Africa, Europe and North America. Once formed in a country, Jamaah Tabligh will start to mingle with local. Jamaah Tabligh entered Indonesia in 1952. From 1974 onwards, their movement began to appear intensively with its preaching center at the Kebun Jeruk Mosque, West Jakarta. Until now, the activities at the mosque are still active, and the place has become the center of coordination for the da'wah activities of all its members who are spread across various regions in Indonesia Aziz, 2004468-515. Yusron Razak 2008 in his dissertation stated that “Jamaah Tabligh is a transnational movement whose direction is not linear, directly touching countries with large Muslim populations. Jamaah Tabligh became a traditionalist religious movement which spread in Southeast Asia in 1952, starting from Malaysia, Singapore and then entering Indonesia, specifically in Medan. This can be seen from the inscription on the Al-Hidayah Mosque, the mosque of the Jamaah Tabligh community in Medan." With the formation of group of Jamaah Tabligh members rombongan jamaah, its spread has reached to every region in Indonesia including Palu. Supuani 2004 29 explained that the existence of the Jamaah Tabligh in Palu City started by the initiative of joined Jamaah from Singapore, Malaysia, and Indonesia in the 1980s. The jamaah anchored at Pantoloan Wani port, until it entered the city of Palu. The first figure who took part in the activities of the Jamaah Tabligh in Palu was Abdurahim. The activities were located at the Palu jami mosque located at Wahid Hasyim street. Furthermore, the activities of Jamah Tabligh began to develop, until finally they have their own base camp at the Awwabin Mosque which is located at Mangga Street. Supuani's notes proved that in less than ten years the spread of the Jamaah Tabligh movement has succefully managed to enter Central Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Sulawesi. This is because the movement uses the Khuruj fii sabilillah method in the form of a group to come out for preaching in each area. In general, Jamaah Tabligh da'wah activities in all regions are almost the same, due to regulations and intensive meeting they hold. For example, a biennial international meeting attended by representations from each country. National meetings are held every four months, and every two months at the provincial level. As for the district level, the meeting is held once a month. The meeting discusses reports of da'wah activities in each of the representative areas Amin, 2012. The place for meeting or activity center of Jamaah Tabligh is called Markaz. Markaz tabligh is a mosque that is used as a center for activities of tabligh. There is only one markaz Tabligh in one area. For example, the markaz of the Indonesian Tabligh is in The Big mosque Masjid Raya of Kebon Jeruk, Jakarta. The Markaz Tabligh in Central Sulawesi is at the Awwabin Mosque, Mangga street. In the provincial markaz, Jamaah Tabligh has a protocol section called istiqbal, which functions to take care of guests outside the region who are performing khurûj or people who are interested in participating in activities held at Markaz. In addition, there is also a tasykil, which functions to monitor the development of da'wah groups in Halaqah and Mohalla, to manage the distribution of the target areas for da'wah. There is also khidmat, which functions in the preparation of logistics, both at Markaz and during khuruj. Then there is the i'lan, which is the the information section and there is also a wala pulpit which functions to guide events in the deliberation and discussions Razak, 2008 140-141. The change of each section is determined in the meeting and makes the mosque a place for all activities of Jamaah Tabligh. According to its location, the da'wah activities of Jamaah Tabligh are divided into two form, namely intiqoli and maqomi. Intiqoli is doing da'wah in other people's places or kampong or other areas by moving or by traveling jaulah or Khuruj fi sabilillah for a certain period. The visited people or place is expected to give a positive response, so that there is cooperation between the guest and local people, as was the cooperation between the Muhajirin and Anshor in Medina at the time of the Prophet Muhammad SAW. Meanwhile, maqomi is da'wah in each of the Jamaah Tabligh members' places. All worker is encouraged to spend several hours each day in touch with people around their respective places to preach religion. When they preach, there are two related terms of practice amal Infiradi and Ijtima’i. Infiradi is practice individually while ijtima'i is practice in groups The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 berjamaah. Likewise, in da’wah it can also be done through infiradi or ijtima'i Amin, 2012 42. In carrying out its da’wah activities in Tondo, Palu City, Jamaah Tabligh is known by several names. From the results of the analysis it can be explained that the naming of the Jamaah Tabligh is only a matter of labeling. The named group does not identify itself as Jamaah Tabligh. The name is given by community. If we look closely, there are other names can be found in the community. There are those who call it Jamaah Tabligh, Jamaah Jaulah, Jamaah Jenggot Beard Jamaat, Jamaah Kompor Stove and so on. However, the Jamaah Tabligh leaders consider it only a matter of naming. The informant further stated that the reason the community calls it as Jamaah Tabligh is because Jamaah means many or groups while tabligh means to convey. Indeed, the work of this group is to conduct da'wah or deliver religious matters in groups so that it is called Jamaah Tabligh. Based on the explanation above, the conclusion is that Jamaah Tabligh is a da'wah movement, where their movement is in the form of preaching tabligh and da'wah to convey religious teachings to every mankind in a group, known as Khuruj Fii Sabilillah. Based on observation, it can be explained that the activities of the Jamaah Tabligh in Palu are centered at the markaz of the Awwabin mosque on Mangga street. In addition, the jamaah can be identified by several distinctive characteristics. The most dominant characteristics of the Jamaah Tabligh includes practicing good deeds that are seen as part of the Sunnah of the Prophet Muhammad SAW, such as wearing a robe, wearing a turban or wearing a cap, using siwak, wearing loose pants celana cingkrang, and eating together. In addition, what is most visible to them is i'ttikaf stay for a period of time in the mosque and visit people's homes to invite them to prosper the mosque. It was also explained that the location of Jamaah Tabligh da'wah was not limited to Tondo. It is just that the Tondo area was seen as a potential area, even though the Jamaah initially received rejection, but gradually with their patience to preach, eventually Perdos residents living in Tondo sub-district was accepted the presence of the Jamaah Tabligh. Planning Strategy of the Jamaah Tabligh Da’wah The da'wah process of Jamaah Tabligh in Tondo, which start from rejection, acceptance, and development cannot be separated from the concrete steps of Jamaah Tabligh workers to continuously doing the Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316process. In this sense, the Jamaah Tabligh has certain strategies, starting from formulating the goals to executing the plan. As explained by Effendy Sudarman, 2019 44, strategy is basically planning and management in achieving a goal. However, strategy is not like a compass which only shows the cardinal directions, but it must be able to be presented in an operational picture. In other words, it can be concluded that the da'wah strategy is a comprehensive approach related to how da'wah activities can be carried out, from planning to executing activities within a predetermined period of time. Among the important things in the da'wah strategy of Jamaah Tabligh in Tondo are preparation, implementation, and important actors in the implementation of the da'wah. Achieving the objectives of da'wah effectively cannot be separated from a careful and measured planning process, starting from identifying problems and challenges, to the solutions to be used. Furthermore, Kayyo, 2007 explains that planning must answer at least six things; starting from what form of da'wah activities? What are the goals that will be achieved from the da'wah process? Where will the da'wah activities be carried out? When will the da'wah be carried out? Who will be involved? What technique will be used? In the strategic planning of Jamah Tabligh's da'wah, there are several important points. Among others is determining the time and duration of the da'wah activities. In relation to the initial process of da'wah planning, that is when a group of members are going to carry out da'wah or khuruj activities for a long period of time, planning begins with deliberation at the markaz. The deliberation is to determine when, who, and until when a khuruj da'wah is carried out. In addition, deliberation in each family are also carried out, to ensure the readiness of the family who will be left behind. Before going for khuruj, the Jamaah Tabligh workers must first pay attention to tafakud readiness in accordance with the duration of khuruj that will be spent, starting from 40 days, four months or one year. There are at least four things that must be prepared in advance. First, tafakud amal, which means preparing spiritual deeds to leave for khuruj; for example, istiqomah, pray five times in the mosque, sunnah prayers, read the Quran, dzikir and other acts of worship. This preparation aims to build the personal spirituality of each individual Jamaah Tabligh, before calling on others for being religious. Thus, tafakud amal is a process of internalizing spiritual values before transmitting them to others. Tafakud amal refers to The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Al Baqarah verse 44; "Why do you tell other people to do worship services, while you are forgetting your obligations yourself, even though you read Al Kitab Taurat? Then don't you think? " Ar-Rahim, 20127. Second, the family tafakud tafakud keluarga, which asks for the readiness of the family to be left behind including the condition of the family and whether or not they are ready to be left. In addition, in the family tafakud process the Jamaah provides guidance, especially for women are encouraged to participate in the masturat, which means closed or veiled. In this guiding process, women are trained to be independent so that when she is left by her husband for the khuruj, she is ready and expected to be able to act as the head of family at home. The training or guiding process was inspired by at-Taubah verse 24 which means; "Say 'If fathers, children, brothers and sisters, your wives, your family, the wealth that you are working on, the commerce that you are concerned about the losses, and the place to live that you like, are to be loved more than Allah and than jihad in God's way, just wait until Allah brings His decision ". and Allah does not guide the fasik” Ar-Rahim, 2012190. Third, work tafakud tafakud pekerjaan, which means that when a Jamaah Tabligh member is leaving for khuruj, they need ensure that it is not disturbing their work. For example, for an office employee, one must get the permit or take time off. It also includes the muamalah issues such as personal debt and muasyarah relationship with relatives must be established. Fourth, tafakud amwal costs, meaning the readiness of saving an amount of money for the family and the readiness of costs to be carried out for khuruj. Khawiyu 201910 added that tafaqud amwal includes activities to prepare a certain amount of money to be used in carrying out da'wah as well as money to given to the wife to fulfill her needs during her husband khuruj. The preparation and planning above is an individual plan, which is generally carried out by all Jamaah Tabligh members. Meanwhile, the preparation and planning of dak'wah of Jamaah Tabligh in Tondo sub-district, started with the guidance and direction from the Jamaah at the Palu markaz, precisely on Jalan Mangga, to conduct da'wah in the Tondo urban village for three days. Then they invited the other Tondo people to go out for three days. So that the Tondo people who have been out preaching for three days will do the same thing as the process they did at the beginning. They then invited the people of Tondo who had the same vision and Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316mission to join in the da'wah. So that there were some residents of Tondo, both academics, office employees, students and the general public to join the activities. Subjects who participated in the initial period of preaching or those who come from student groups. The organizer of the da'wah strategy in sJamaah Tabligh is called karkun when it has been out for three days or it is called ahbab. They set the strategy for preaching or khuruj in Perdos. In its implementation, the planning strategy begins with secret da'wah. Initially, the preaching was started within students communities. This period is a new or early period in the preaching of Jamaah Tabligh in Tondo, it is concluded that the reformers in the Jamaah Tabligh movement in Tondo are students. The Implementation of Jamaah Tabligh Da’wah In the implementation of their da'wah, Jamaah Tabligh emphasizes persuasive approaches by, among others, internalising and then transmitting Islamic values. This approach is used based on an understanding that da'wah is a process of actualisation of islamic teaching. In accordance with the definition of da'wah described by Syamsudin as the actualization or realization of one of the original kondrati functions of a Muslim, that is the prophetic kerisalahan function in the form of a conditioning process so that someone or the community knows, understands, believes and practices Islam as a teaching and way of life. Because da'wah is part of the actualization, the da'wah of Jamaah Tabligh also features religious rituals in addition to the da'wah of tabligh or lectures that are usually carried out. Based on practices amalan, da’wah activities of Jamaah Tabligh include; first, the practice of intiqoli, meaning the practice of da'wah in other people or in other areas by moving or by traveling Jaulah or Khuruj fi sabîlillah for a certain period. The period used has been determined by taking the time divided into three days, 40 days; there are 40 days of walking, 40 ordinary days, 40 days of distant lands, then four months, there are four months of regular walking, four months of walking and four months to places further away Supuani, 2004 53. Khuruj fi sabilillah is spending total time preaching, which is usually from mosque to mosque and led by an Amir leader. The process of khuruj consists of various activities including taklim by reading Hadith and the stories of the companions that are sourced from the book Fadhailul Amal by Maulana Zakaria; Jaulah or visiting houses around the mosque to invite the residents to practice Islam The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 comprehensively. In addition, khuruj is also consists of bayan mudzakarah which consists of activities to memorising the attributes possessed by the companions of the Prophet. Another activity is karkuzari which means giving a daily report to the travel leader or amir. The last is meeting or deliberations to formulate further agenda as well as evaluate the completed activities during khuruj. Second, amalan maqami, which means the da'wah activity of the Jamaah Tabligh which focuses on Mohalla mosque of the Jamaah member in their respective homes Shahab, 2009 319. This activity emphasizes the practice of Maqami in order to make every karkun people joined the Jamaah Tabligh to realize the strength and maintain the practice of religion after returning from Khuruj Fisabillah. Ishaq Shahab explained that there are five Maqami practices that must be carried out when karkun returning from Khuruj Fisabilillah which includes deliberation meeting or daily thinking, silaturahmi at least hours every day, taklim at mosque and taklim at home, Jaulah I and Jaulah II. Jamah Tabligh in Tendo, carried maqami practices by prospering the mosques with islamic studies pengajian and jaulah. In the process, the practice of maqami is required to produce future cadres. As in the process, the practice of maqami in Tendo has been done in various places of activity, from office mosques to mosques in educational institutions. The first step in creating cadres is done by intensive jaulah and staying for three days in the nearest mosques, followed by organizing taklim, and deliberation with limited karkun. Soon after, after the practice of maqami was done continuously, it finally paid off, with the increase of Jamaah Tabligh sympathizers from academic group. It is can be seen from the participation of some important figures from Tadulako University with the Jamaah Tabligh. In addition to carrying amalan maqami to prospering the mosque, the regeneration process is being done through gathering activities. Other activities include khuruj as a way to get new khuruj cadres; the recruitment is started with silatuhrahmi, reading, taklim, and deliberation meeting. The development has grown quite fast as the Darul Hikmah and Babul Ulum mosques have composed separate group, without the help of other mosques. Regarding reading taklim, it can be seen from reading the hadith and stories of the prophet companions. These activities are expected to build strong religiosity that can strengthen their spirit and faith. Another important thing in the implementation of Jamaah Tabligh Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316da'wah is Taklim Wata'llum religious teaching. Taklim Wata'llum is a practice that is considered very important to be done, both in the mosque with congregations and at home with family. Taklim wata'llum in Jamaah Tabligh is divided into two ways, namely taklim fadhail and taklim masai'l. Taklim fadail is a kind of learning forum that studies the advantages fadhail in doing good deeds and the disadvantages of leaving them. Taklim fadail is emphasized in each da'wah worker karkun by living the practice in the mosque with congregation and in their respective homes with family. Taklim masai'l, meanwhile, is a kind of learning forum that studies the laws of religion by visiting ulama learn from them about the laws of religion. Jamaah Tabligh worker Karkun are also required to practice this taklim masai’l in order to know which ones are ordered by religion and which ones are prohibited, which ones are permitted by religion and which are forbidden. Another activity being done during khuruj for three days is giving religious lectures. According to Mahdi 2007 in every bayan or lecture, the first thing that is often conveyed is the importance of doing da'wah and tabligh. Another effort to encourage the karkun to be active in da'wah activities is to praise the new karkun - especially the young ones - with the words "subhanallah wa gratitude" and to embrace and talk intimately about their impressions when doing khuruj. The senior karkun also encourage the new karkun to continue to be istiqomah consistent in their da'wah and tabligh, to visit houses around the mosque by inviting residents into the Islam kaffah without coercion, memorizing the nature of prophet companions, and deliberation. During this khuruj period, the karkuns sleep in the mosque. Other practices include deliberation and jaulah. The development of the Jamaah Tabligh da'wah can be seen when a mosque creates its own group of khuruj. This indicates that the mosque has developed the amal da'wah of Jamaah Tabligh. Sakdiah 2017 stated that deliberation is one of the principles of managing many aspects of collective life in accordance with the Quran, including the life of da'wah. In this sense, all member of the community in their community life is required to always hold deliberation. In 2002, Jamaah Tabligh in Tondo Sub-district had not had an activity center for conducting deliberations which was called the Halaqah Sentral. The center of Halaqah functions as a meeting place for each da'wah worker in one area. The aims and objectives of deliberation in Jamaah Tabligh community is to consolidate the thoughts, suggestions, and methods of work, so that everyone is ready to accept and practice religion The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 perfectly. In this way, religion can manifest itself in the oneself, family, society. The ahbab/karkun of Jamaah Tabligh are very obedient to the decisions taken in the deliberations that are decided by the Amir musyawarah deliberation leader. The form of deliberation they conduct are divided into several forms of daily deliberation, halaqah deliberation, and monthly deliberation. Jaulah Silaturahmi in Jamaah Tabligh is the backbone of da'wah. Jaulah brings patience, tawadhu, sincerity, goodness and other qualities. Jaulah aims to build cooperation between mohalla or mosques to make the practice of maqami applied perfectly. Jaulah is carried out in every mohalla or mosque in Tondo, usually after Maghrib prayer and is held two times a week. The day of activity is determined during monthly deliberation. In order to carry out an effective jaulah program, it is recommended that the program followed by eight or more people. However, directions from the ulama of the Jamaah Tabligh said that, even though in one mohalla or mosque there is only one karkun, jaulah must go on. Jaulah consists of two groups, on group inside the mosque and another outside the mosque. The implementation of Jamaah Tabligh da'wah features a consolidating concept, meaning that the da'wah being carried out is the da'wah that emphasizes the principles of brotherhood. Da'wah like this takes the function of religion as an instrument of social glue. As has been emphasized by Comte Shonhaji 201217 who explained that religion creates consensus which in turn can become the glue between its believers. Agent of Change of Jamaah Tabligh In community, there are always individuals who become references as well as key actor of movement, they are usually called the Agent of Change. They are individuals or groups who are trusted as leaders whose presence is influential in the social life of society Soekanto, 1992 273. In Jamaah Tabligh, there are agents of change and key actors for the movement, both individuals and groups. They carry out their duties, including activities of community development and assistance. Based on the research result, it can be explained that the agent of chance of Jamaah Tabligh in Tondo is located in Mohalla which then forms halaqah. Halaqah is a term that has relevance to education, especially da'wah education or the teaching of Islamic values tarbiyah Islamiyah. The term halaqah circle is usually used to describe the activities of a small group of Muslims who regularly study Islamic teachings. Their number of Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316participants in the small group ranged from 3-12 people. In the process, the halaqah participants studies Islam with a certain curriculum and method. Usually the material and curriculum comes from community supervisors or leaders Karim, 2018. In halaqah there is Amir leader of Halaqah. Such leadership is very important, without a leader the religious process will not run properly. According to Effendi and Rustandi 2020, the presence of socio-religious groups is driven by the process of emerging leadership. In the community of Jamaah Tabligh, amir take the position of agent. It is because amir is usually the initiator of the halaqah as well as the policy holder for the development of karkun cadres. Agent in the Jamaah Tabligh community is not only emir individually. In practice, major changes are created in the karkun community. An example is the formation of a new halaqah that occurred in 2012. Initially the Halaqah Tondo had not been formed. The first Halaqah was active at the Istiqlal Mosque on Juanda street, its name was Halaqah Palu Timur, it was in 2002. Along with its development, in 2005, with the increasing number of karkun, the karkun asked for a deliberation and it was in the deliberation at the markaz on Mangga street, it was decided to form a Halaqah separated from the older one with the name Halaqah Tondo, located in Talise, at the Al-Ambar mosque. In 2012, Jamaah Tabligh in Tondo grew with the increasing number of mosques that carrying religious deeds. The karkun Tondo held a deliberation to form its own Halaqah. After the Palu ijtima was held in Taipa, a kargozari or report that some karkun wanted to separate and make their own Halaqah. In 2012 after approval from the markaz at Mangga street, Tondo made its own Halaqah which was located at the Darul Hikmah Mosque. The purpose of this separation is to ensure that the work of the karkun is better coordinated. In addition, once Mohalla's number is sufficient, one halaqah can be made. Based on the above explanation, the authors conclude that the Halaqah Tondo which was founded in 2012 was initiated from the East Palu Halaqah which is located at the Istiqlal Mosque on Juanda Street. The growing development of Jamaah Tabligh preachers in the West Palu section, especially in Tondo, prompted the birth of a deliberation at the Palu markaz at the Awwabin mosque in 2005 to add new Halaqah namely Talise and Tondo which was located at the Al-Ambar mosque, Talise, a fishing kampong complex. However, the name Halaqah is still called The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Halaqah Tondo. The Halaqah Talise was made because for several reasons every karkun is easily controlled by seeing the increasing number of people taking part in this congregation; also, it also makes it easier for Tondo people to get access to halaqah deliberations. After going through the ijtima process from the association of Jamaah Tabligh members throughout the city of Palu in 2012 in Taipa, by referring to and seeing the kargozari report of Tondo da'wah workers, it was decided that Tondo can have a separate Halaqah. Another consideration is the fact that the mosques in Tondo have carried a lot of religious activities. Based on deliberation, it was also decided to form the center of Halaqah Tondo at the Darul Hikmah Mosque on Untad I road since 2012-2017. Agent of change for this development are ahbab or karkun and Amir who leads the halaqah deliberations and during the khuruj. The next is the role of the changer. The halaqah deliberation is held once a week. The role of the karkun or ahbab is to influence or making positive changes in attitudes and behavior of community. In addition, senior karkun must have the ability to build public trust to recruit new karkun. Once trust is built between the senior karkun and the karkun candidate, a friendship will emerge that in turn will create religious solidarity. In addition, deliberation is carried out based on brotherhood, care, togetherness and acceptance, so that communication strategies through da'wah messages can be conveyed by karkun in the community. The agent of change, in this case, are the ahbab or karkun and the halaqah group who have played a lot of roles during deliberations and jaulah. The role of ahbab/karkun can be seen from amal intiqoli and maqami which are the appearing practices when they go out for da'wah. This practice is known as the Khuruj Fii Sabilillah. It is one of the important activities that play a role in Jamaah Tabligh group. Khuruj also a way for to get self-improvement islah. Khuruj is carried out from house to house and from mosque to mosque on foot and is led by an Amir leader of the Halaqah. In creating change in community, an agent of change needs to have innovation in terms of da'wah material and this is also one of the important things that need to be considered by the da'wah actors of Jamaah Tabligh. In this context, in their research about Nahdlatul Ulama NU and Muhammadiyah, Suherdiana & Muhaemin 2018 wrote that "the material of da'wah is still centred in the area of faith, morals, and muamalah. Current issues that require study and solutions from an Islamic perspective are still Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316relatively limited”. Discussing contemporary issues is also seen as important for the karkun and emirs in Jamaah Tabligh when conducting da'wah, both during khuruj or not. By discussing contemporary issues, it is hoped that Jamaah Tabligh preaching will not go partially, which only focuses in spiritual development. Khuruj can be done at least four months in a lifetime or 40 days every year. During khuruj, the Jamaah Tabligh group often goes out of town, even abroad, to the markaz centre of the Jamaah Tabligh in India-Pakistan-Bangladesh. The Khuruj period is sometimes questioned by the common people, especially in regards to the aspect family considerations, given the fact that the khuruj time that can take 3 days, 40 days, and event 4 months. However, it is a guide that must be done in Jamaah Tabligh. Furthermore, in khuruj, amir has a controlling role in the activity of the karkun. A number of rules must be followed during khuruj which include four hours for da'wah, four hours for Taklim, four hours for dzikr worship, four hours for Khidmat. The khidmat consists of Khidmat to the Amir, khidmat to the Jamaah, Khidmat to the resident and khidmat to oneself. In total the total schedule activities is around 16 hours, the remaining 6 hours are used for sleep and 2 hours for other personal needs. If they leaving in an orderly manner by fully following the practice of ijtima'i, then with Allah's permission they will get Ishlah self-improvement after returning. You can keep your prayers in jamaah, mu'asyarah and mu'asyarah will be better. In the understanding of the Jamaah Tabligh community, the failure of people to go out in the way of Allah because they do not participate the activity in an orderly manner so that there is no self-improvement. The result is difficult to be fixed and will become a barrier for other people to obtain guidance hidayah. One of the main target of Jamaah Tabligh in doing khuruj is self-improvement so that the deeds of worship increase. The biggest target is for all mankind being to practicing religion perfectly and introducing the da'wah to communities members. The role of changer is to change morals to be praiseworthy, to become religious figures who are morally and religiously intelligent so that the number of cadres of ahbab and khuruj will increase. The role of changer in the activities of Jamaah Tabligh is to create human beings who practice religion faithfully according to the guidance of the Prophet Muhammad SAW, to do good deeds, to do da'wah that give benefit to human being on the earth. The agent of change above have important role in creating a society The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 that has moral and spiritual awareness. The role of agent as described by Griffin and Pareek Juwita, 2019 is as a catalyst for the development of society. Furthermore, both amir and karkun have a role as agents of change who help community or the Jamaah Tabligh itself. CONCLUSION The result of this study showed that the da'wah strategy of Jamaah Tabligh emphasized consolidating da'wah with regeneration of the Jamaah cadres. Furthermore, there are some important aspects of the da'wah of Jamaah Tabligh in Tondo. First, its planning applies a concept of four preparations which include tafakud amal, family tafakud tafakud keluarga, work tafakud tafakud pekerjaa and amwal tafakud. Second, in its implementation, Jamaah Tabligh carries out da'wah through the practice of Intiqali and practice of Maqami. Third, in the aspect of agents of change, it can be identified that agents of change in Jamaah Tabligh da'wah consists of emir as an individual or the karkun as a group. In addition, the actions of agents of change that have been carried out include unifying thoughts and method of action so that everyone would accept and willing to practice religion perfectly that manifest in themselves, families, and societies. Beside, the role of the changer is to change morals to be praiseworthy, to become religious figures and morally and religiously intelligent so that the number of cadres of ahbab and khuruj increase. In addition, some advices generated from this study are as follow. First, Jamaah Tabligh supports for the awareness of Muslims to always doing good deeds based on the guidance of Rasululah SAW. By using da'wah strategy starting from planning to the importance role of agent of change, it is hoped that the material of the da'wah delivered by the Jamaah is enriched with contemporary issues, so that the da'wah being carried does not seem to be partial. 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Strategi Komunikasi untuk Meningkatkan Kesadaran Masyarakat dalam Membayar Zakat Maal, Communicatus Jurnal Ilmu Komunikasi, 21, 39–58. DOI Suherdiana, D., & Muhaemin, E. 2018. The Da’wah of Nahdlatul Ulama and Muhammadiyah in Social Media of Facebook, Ilmu Dakwah Academic Journal for Homiletic Studies, 122, 187–200. DOI ttps// Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Supuani. 2004. Jamaah Tabligh di Palu. Pendidikan Sejarah. Palu Jurusan Ilmu Pengetahuan Sosial. FKIP UNTAD. ... Begitu juga istilah Deobandi merupakan suatu istilah yang digunakan untuk menyebut salah satu nama desa, dikenal dengan nama Deoban. Merupakan suatu wilayah yang didominasi oleh mayoritas umat Islam, umumnya bermazhab Hanafi Nuraedah & Mutawakkil, 2020. ...... Diihat dari kehidupan keluarga, Muhammad Ilyas lahir dari keluarga yang sangat kental dengan nuasa agama, ayahnya Muhammad Ismail merupakan seorang sufi dan bermazhab fiqh hanafi. Kondisi ini tentu akan mempengaruhi Muhammad Ilyas untuk menjadikan agama sebagai tujuan utamanya Hasanah, 2017 Nuraedah & Mutawakkil, 2020. ...Mawardi MawardiHadis merupakan ucapan, perbuatan, ketetapan, dan sifat Rasulullah Saw. Dalam Islam, hadis mempunyai peran penting sebagai norma dalam membentuk hokum. Social, dan budaya. Oleh karena posisinya yang sangat menentukan setelah AlQuran, semua umat Islam berupaya menjadikan hadis sebagai legalitas tindakan dalam kehidupan sehari-hari, termasuk menjadikan hadis sebagai legalitas ideology keagamaan. Kajian ini focus pada hadis dikalangan jamaah tabligh dengan menelaah dari proses pembentukan hokum hingga legaltas ideologis. Persoalan penting dalam kajian ini, bagaimana jamaah tabligh memahami hadis untuk diterapkan dalam kehidupannya? Dan bagaimana penginternalisasi hadis dalam menegosiasikan social jamaah dengan norma-norma yang dijelaskan dalam hadis? Dari kajian ini didapakan bahwa jamaah tabligh menjadikan hadis sebagai Sunnah yang hidup dalam keseharian. Penggunaan pakaian gamis merupakan bentuk nyata dari upaya menghidupkan Sunnah. Dalam hal ini, telihat bahwa proses penginterasian terlihat kreativitas jamaah terhadap model pakaian yang digunakan... Yang namanya manusia-manuasia kan ingin ketemu dengan ulama ula besar, Sholeh-sholeh pokonya yang di sana itu Wawancara Narasumber M, 2021 Agen pengubah dalam proses komunikasi memiliki peran dalam komunikasi dakwah di jamaah tabligh, agen pengubah disini adalah ahbab karkun dan amir, yaitu merubah akhlak menjadi terpuji sebagaimana suri tauladan Nabi Muhammad. Nuraedah & Mutawakkil, 2020 Sesama Kelompok Jamaah Tabligh Tingkat solidaritas kelompok minoritas diketahui lebih solid dan kompak, dengan berbagai tekanan serta tantangan yang diterima kelompok ini dari masyarakat. Sesama umat Jamaah Tabligh mereka saling menguatkan secara pribadi dan kelompok. ...Siti Khodijah Nurul AulaDerry Ahmad RizalNur Afni KhafsohThe presence of minority groups always presents dynamics in society. The Tablighi Jamaat has so far been classified as a religious minority group from among Muslims. As a minority group, the presence of the Tablighi Jamaat creates dynamics and conflict in the neighborhood where they live. This article aims to explain the forms and strategies in conveying the values of the religious ideology of the Muslim minority group Jamaah Tabligh in Tambi village, Wonosobo, Central Java to the surrounding community. The data used as the basis for the analysis were obtained through observation, interviews, and literature review. This article shows that the process of spreading ideological values carried out by the Tablighi Jamaat in Wonosobo was carried out based on the texts fadholilul amal, six characteristics of a friend, and khuruj fi sabilillah. Meanwhile, the efforts made by the Tablighi Jamaat group to be accepted in society through a number of things, such as fighting the stigmatization of post-ijtima 'ulama in Gowa, South Sulawesi, carrying out a distinctive and consistent da'wah strategy, and cultural acculturation. In the face of rejection by the community, the solution chosen by the Tablighi Jamaat is to seek legitimacy for their actions through the text of fadholilul amal, the central emir, and other fellow followers of the Tablighi Jamaat. This article is still limited to the practice of spreading ideological values from the teachings of the Tablighi Jamaat in the village of Tambi, Wonosobo, so there is still a need for studies on similar Muslim minority groups in various regions in Indonesia.... Agen yang mengubah dalam konteks ini adalah karkun serta amir, mereka mengubah umat menjadi terbuji sebagaimana yang dituntunkan oleh Nabi Muhammad. Nuraedah & Mutawakkil, 2020. ...Siti Khodijah Nurul AulaDinamika hubungan sosial-keagamaan di masa pandemi Covid 19 mengalami pasang surut. Masyarakat juga mulai terbiasa dengan kebiasaan baru memakai masker, menjaga jarak, dan melakukan kegiatan dari rumah work from home. Kenormalan baru tersebut dilakukan juga oleh segenap masyarakat di Desa Tambi, Wonosobo, Jawa Tengah. Kehidupan masyarakat disana beragam dengan berbagai latar belakang organisasi dan aliran keagamaan, seperti Nahdlatul Ulama, Muhammadiyah, dan Jamaah Tabligh. Kehadiran Pandemi Covid 19 menjadi salah satu tantangan hubungan sosial-keagamaan bagi masyarakat desa, terlebih terdapat kelompok minoritas Jamaah Tabligh. Kelompok Jamaah Tabligh mendapatkan sorotan dan pertentangan ketika awal penyebaran Covid 19 di Indonesia karena menyelenggarakan Ijtima’ Ulama dunia di Gowa, Sulawesi Selatan. Penelitian ini akan menjelaskan keberadaan kelompok minoritas Jamaah Tabligh di Desa Tambi, serta menganalisis dampak pandemi pada masyarakat yang multicultural. Desa Tambi menjadi etalase kecil dalam melihat masyarakat yang menjunjung tinggi nilai-nilai multikultural. Eksistensi dari masyarakat multikultural di Desa Tambi mendapatkan tantangan setelah Jamaah Tabligh terlihat pada kegiatan Ijtima’ Ulama dengan pemberitaan yang massif di media sosial dan media cetak. Penelitian ini menggunakan teori masyarakat multikultural dari Bikhu Parekh, yang menjelaskan setiap komunitas budaya yang memiliki perbedaan secara konsepsi terkait dunia, sistem arti, nilai, bentuk organisasi sosial, sejarah adat, dan kebiasaan. Berdasarkan analisis data di lapangan didapatkan hasil penelitian sebagai berikut Pertama, terdapat faktor internal dan eksternal yang menyebabkan hubungan masyarakat multikultural dengan kelompok minoritas muslim menghadapi gejolak di masa pandemi Covid 19. Kedua, Kondisi pandemi Covid 19 menjadi tantangan bagi masyarakat Desa Tambi terkait esksistensi Jamaah tabligh, yang terstigma menjadi salah satu penyebab dalam penyebaran Covid 19 di Indonesia. Keyword amaah Tabligh, Multicultural, Covid 19, Wonosobo... In their research, Murniyetti et al., 2016 ;Waluyo, 2017 ;Inten, 2017 & Hasanah et al., 2019 state that parents are the first party T who are responsible to give modeling good moral conduct and characters. Related to the issue proposed in this study, some studies were conducted by Bustamam, 2008; Kamalludin, 2018; Nurhayati, 2019; Zubaidillah & Nuruddaroini, 2020; Nuraedah & Mutawakkil, 2020 show that the educational method used by the parents in Tablighi Jamaah to educate their children to become religious and pious community members, the Quran reciters and memorizers who have good Islamic moral characters and conducts. ... Engkizar EngkizarMunawir KSoni KaputraMutathahirin MutathahirinThis study is aimed at exploring how to build family-based Islamic character in the Tablighi Jamaat community. As a qualitative study, the research was conducted by using an ethnographic approach. The data were collected through direct interviews with ten informants which are the heads of the family that belong to the Tablighi Jamaat community. Moreover, the researcher was also involved in some religious activities of the community for two years that the observation during the activities can be used to reinforce the result of the interviews. Those activities are Ijtima’ annual gathering, Bayan Markas sermon, Ta’lim Halaqah, Khuruj proselytizing tour, Jaulah, and some informal visits to interviewees’ families. All data, both interviews and direct observation, were thematically analyzed by using specific software, namely NVivo 12. Based on the data it is found that there are five major Islamic characters could be developed through the family-based character building in the Jama’ah Tablghi community, namely 1 good moral conduct to parents, 2 having a sense of shame to violate the shari’a, 3 behaving based on Islamic shari’a, 4 time punctuality, 5 good moral characters. Finally, the findings reveal that the building of family-based Islamic characters in the Tablighi Jamaat community contributes to the positive effects of children's Islamic characters in family and community.... Basically can be formulated, da'wah is in fact an actualization of faith theology that is manifested in a system of human activities of believers in various areas of life kaaffah that is carried out regularly to influence the way people think, behave and act. Reality shows that factually, the recognition of the status of the preacher as a da'wah performer can be studied and actualized on the field of individual and sociocultural reality in order to seek the realization of Islamic teachings in all aspects of life by using certain approaches and ways Nuraedah & Mutawakkil, 2020. ...Eko Hendro SaputraM. Bahri GhazaliHasan Mukmin Fitri YantiThis paper presents understanding da’wah and khatib. Da'wah contains the meaning of an activity to invite people in a wise way to the right path for good, whether in oral, written, or deed, which is done consciously and planned in an effort to achieve welfare and happiness in this world and in the hereafter. In line with that, da'wah according to the term semantics, contains the meaning of activities that are coaching as an effort to maintain and improve something that has existed before; and can also be defined as development as an activity that leads to renewal or holding something that does not already exist. Khatib in certain situations are sometimes the same as ulama, who as the informal opinion leader are not only considered as Islamic leaders, but are often treated as leaders of social groups or communities whose influence extends beyond the boundaries of religious areas, penetrates into political, social, political aspects, culture, and government.... Basically can be formulated, da'wah is in fact an actualization of faith theology that is manifested in a system of human activities of believers in various areas of life kaaffah that is carried out regularly to influence the way people think, behave and act. Reality shows that factually, the recognition of the status of the preacher as a da'wah performer can be studied and actualized on the field of individual and sociocultural reality in order to seek the realization of Islamic teachings in all aspects of life by using certain approaches and ways Nuraedah & Mutawakkil, 2020. ... Fitri Yantieko hendroBahri GhazaliHasan MukminThis paper presents understanding da’wah and khatib. Da'wah contains the meaning of an activity to invite people in a wise way to the right path for good, whether in oral, written, or deed, which is done consciously and planned in an effort to achieve welfare and happiness in this world and in the hereafter. In line with that, da'wah according to the term semantics, contains the meaning of activities that are coaching as an effort to maintain and improve something that has existed before; and can also be defined as developme nt as an activity that leads to renewal or holding something that does not already exist. Khatib in certain situations are sometimes the same as ulama, who as the informal opinion leader are not only considered as Islamic leaders, but are often treated as leaders of social groups or communities whose influence extends beyond the boundaries of religious areas, penetrates into political, social, political aspects, culture, and Imanuddin Effendy Dudi RustandiThe presence of religious social groups is driven by the process of leadership emergence. The purpose of this study is to find 1 the concept of leadership of the Tablighi Jamaah from various perspectives; Sufism, jurisprudence, laity, and religious authority; 2 Construction of the identity of the religious leaders of the Jamaah Tabligh. The research paradigm uses virtual ethnographic methods with social identity construction theory. The results showed that 1 the concept of leadership in the Tablighi Jamaah emphasized more on religious authority and charismatic leadership 2 The construction of the religious identity of the leadership dimension of the Tablighi Jama'at was a combination of charismatic and transformational authority. This research can have an impact on the leadership model of social and religious institutions in Indonesia as a model that is quite effective in creating observance of kelompok sosial keagamaan didorong oleh proses munculnya kepemimpinan. Tujuan penelitian ini adalah untuk menemukan 1 konsep kepemimpinan Jamaah Tabligh dari beragam perspektif; sufistik, yurisprudensi, awam, dan otoritas keagamaan; 2 Konstruksi identitas kepemimpinan agama Jamaah Tabligh. Paradigma penelitian menggunakan metode etnografi virtual dengan teori konstruksi identitas social. Hasil penelitian menunjukkan bahwa 1 konsep kepemimpinan pada Jamaah Tabligh lebih menekankan pada otoritas keagamaan dan kepemimpinan yang bersifat kharismatik 2 Konstruksi identitas keagamaan dimensi kepemimpinan Jama’ah Tabligh merupakan perpaduan antara otoritas kharisma dan transformasional. Penelitian ini dapat berdampak terhadap model kepemimpinan instusi social maupun keagamaan di Indonesia sebagai model yang cukup efektif dalam menciptakan ketaatan ArifinThis paper aims to determine the da'i Hidayatullah da'wah communication strategy in fostering rural communities which are formulated into three questions as follows the role of da'i Hidayatullah in raising awareness of rural communities. The diffusion of da'i Hidayatullah's da'wah communication in fostering rural communities and the innovation of da'i Hidayatullah's da'wah communication in fostering rural communities in Cimenyan district, Bandung regency. The research method uses descriptive methods by making the da'i Hidayatullah Bandung district that fosters rural communities as the main source of this research. This type of research is qualitative. The results showed that the Hidayatullah preacher had a role as a change agent by conducting persuasive-informative communication in raising and fostering rural communities in the Cimenyan sub-district, Bandung regency. The diffusion of da'wah communication carried out by Hidayatullah in developing rural communities in the Cimenyan district of Bandung district through activities in the form of majelis ta'lim, grand MBA, training of bina aqidah, qur'an education park TPA and mosque youth in which da'wah messages in the form of aqeedah, shari'ah, and morals. Da'i Hidayatullah's innovation in da'wah communication was in the form of implementing an empowerment program which included empowering human resources HR and the community economy which was formed through training and recitation activities. Tulisan ini bertujuan untuk mengetahui strategi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan yang dirumuskan menjadi tiga pertanyaan sebagai berikut peran da’i Hidayatullah dalam menyadarkan masyarakat pedesaan. Difusi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan dan inovasi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung. Metode penelitian menggunakan metode deskriptif dengan menjadikan da’i Hidayatullah kabupaten Bandung yang membina masyarakat pedesaan sebagai sumber utama dalam penelitian ini. Jenis penelitian adalah kualitatif. Hasil penelitian menunjukkan bahwa da’i Hidayatullah berperan sebagai agen perubah dengan melakukan komunikasi persuasif-informatif dalam menyadarkan dan membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung. Difusi komunikasi dakwah yang dilakukan oleh da’i Hidayatullah dalam membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung melalui kegiatan berupa majelis ta’lim, grand MBA, training bina aqidah, taman pendidikan al-qur’an TPA dan remaja masjid yang didalamnya disampaikan pesan-pesan dakwah berupa pesan aqidah, syari’ah, dan akhlak. Inovasi komunikasi dakwah yang dilakukan oleh da’i Hidayatullah berupa penyelenggaraan program pemberdayaan yang meliputi pemberdayaan sumber daya manusia SDM dan ekonomi masyarakat yang dibentuk melalui kegiatan pelatihan dan SudarmanPoverty is a very serious problem faced by the Indonesian people and to immediately find and find solutions to reduce a problem in poverty. Zakat is one way to reduce poverty, by utilizing the zakat funds. Zakat Collector Unit UPZ in Rancasari Sub-District, Bandung City, is devoted to zakat management activities in conveying messages so that the public is aware of the importance of paying zakat mal if it is bishab and haul. So that a number of questions were formulated in the study 1 What is the Communication Strategy in Planning? 2 What is the Communication Strategy in Implementation? 3 What is the Communication Strategy in Evaluation? The theory used in this study is a management approach communication strategy from Fred R. David which reveals that the strategy management process has three stages Planning, Implementation and Evaluation. This theory is also strengthened by the communication strategy of Richard West Lynn H. Tunner with internal and external communication approaches. The method used in this study is observation, in-depth interviews and documentation. The results of this study Planning both internally and externally is supported by the role of the chairman who carries out organizational command by optimizing existing fields. Implementation of the Zakat Collection Unit in Rancasari Subdistrict is still on activities outside zakat mall. Trust in the Zakat Collection Unit is still lacking. Socialization activities are still at the level of verbal delivery in certain groups or merupakan masalah yang sangat serius yang dihadapi oleh bangsa Indonesia dan untuk segera mencari dan menemukan solusi untuk mengurangi suatu persoalan dalam kemiskinan tersebut. Zakat merupakan salah satu cara untuk menekan angka kemiskinan, dengan memanfaatkan dana zakat tersebut. Unit Pengumpul Zakat UPZ Kecamatan Rancasari Kota Bandung pada kegiatan pengelolaan zakat maal dikhususkan dalam menyampaikan pesan agar masyarakat menyadari pentingnya membayar zakat mal bila sudah bishab dan haul. Sehingga dirumuskan beberapa pertanyaan dalam penelitian 1 Bagaimana Strategi Komunikasi dalam Perencanaan? 2 Bagaimana Strategi Komunikasi dalam Implementasi? 3 Bagaimana Strategi Komunikasi dalam Evaluasi? Teori yang digunakan dalam penelitian ini adalah strategi komunikasi pendekatan manajemen dari Fred R. David yang mengungkapkan bahawa proses manajemen strategi ada tiga tahapan yakni Perencanaan, Implementasi dan Evaluasi. Teori ini juga dikuatkan oleh strategi komunikasi dari Richard West Lynn H. Tunner dengan pendekatan komunikasi internal dan eksternal. Metode yang digunakan dalam penelitian ini dalah observasi, wawancara mendalam dan dokumentasi. Hasil dari penelitian ini Perencanaan baik secara internal dan eksternal didukung oleh peran ketua yang menjalankan komando organisasi dengan mengoptimalkan bidang-bidang yang ada. Pelaksanaan implementasi Unit Pengumpul Zakat Kecamatan Rancasari masih pada kegiatan diluar zakat mal. Kepercayaan kepada Unit Pengumpul Zakat masih kurang. Kegiatan sosialisasi pun masih pada tataran penyampaian secara verbal pada kumpulan atau forum RojiatiThis study aims to obtain an overview of Religious Experience. Principles of Baha'i Trust and Social Communication. Dogma and Baha'i Trust in Influencing Social Communication of Followers and Social Communication of Adherents of the Baha'i Religion with the Neighborhood Community. This research uses phenomenological methods and theories, qualitative approaches. The results of the study show that the essence of religious experience, namely sensitivity to the sacred, the religious experience is not only natural but also cultural. The Baha'i believe that God is the Creator of the universe, the apostles and prophets are intermediaries to channel God's will for humans through divine revelation contained in the holy books of various religions in the world. The purpose of the Baha'i religion is to realize spiritual transformation in human life and renew the institutions of society based on principles to the Essence of God, the unity of religion, and the unity of all humanity. From some of the teachings, goals, and visions of the Baha'i, the Baha'is in Bandung transformed themselves through their daily attitudes that are always friendly to everyone and open to the local ini bertujuan untuk memperoleh gambaran mengenai Pengalaman Keagamaan. Asas-asas Kepercayaan Baha’i dan Komunikasi Sosial. Dogma dan Kepercayaan Baha’i dalam Mempengaruhi Komunikasi Sosial Para Pengikutnya dan Komunikasi Sosial Penganut Agama Baha’i dengan Masyarakat Sekitar. Penelitian ini menggunakan metode dan teori fenomenologi, pendekatan kualitatif. Hasil penelitian menunjukan bahwa, Hakikat pengalaman keagamaan, yaitu kepekaan terhadap yang suci, maka pengalaman religious bukan hanya natural tetapi juga kultural. Umat Baha’i percaya bahwa Tuhan adalah Sang Pencipta alam semesta, para rasul dan nabi merupakan perantara untuk menyalurkan kehendak Tuhan bagi manusia melalui wahyu Illahi yang terdapat dalam kitab-kitab suci berbagai agama di dunia. Tujuan agama Baha’i adalah untuk mewujudkan transformasi rohani dalam kehidupan manusia dan memperbaharui lembaga-lembaga masyarakat berdasarkan prinsip-prinsip ke Esaan Tuhan, kesatuan agama, dan persatuan seluruh umat manusia. Dari beberapa ajaran, tujuan dan visi umat Baha’i tersebut, para penganut Baha’i di Bandung mentransformasikannya lewat sikap mereka sehari-hari yang selalu ramah kepada setiap orang dan terbuka terhadap masyarakat RustandiPenelitian ini berupaya menganalisis perilaku komunikasi, proses dan pengaruh komunikasi yang berlangsung di komunitas Majelis Remaja dan Pelajar Islam MERAPI Pangalengan di Kabupaten Bandung. Analisis dilakukan secara kualitatif dengan menggunakan perspektif psikologi komunikasi berkaitan dengan aktivitas dakwah berbasis komunitas di pedesaan. Hasil penelitian menunjukkan bahwa komunitas MERAPI merumuskan formulasi dakwah komunitas secara inovatif dan kreatif. Proses komunikasi berlangsung dalam konteks komunikasi kelompok kecil, kelompok besar, organisasi dan massa. Proses komunikasi ini berlangsung baik secara tatap muka maupun bermedia. Proses komunikasi mempengaruhi perilaku komunikasi. Pengaruh perilaku komunikasi dalam bentuk konformitas, fasilitasi sosial dan polarisasi. Ketiga perubahan perilaku komunikasi ini terjadi pada aspek pengetahuan, keyakinan, ritual, pengalaman dan komitmen. ABSTRACT This study seeks to analyze the communication behavior, process, and influence of communication taking place in the Pangalengan Community of Youth and Student Council MERAPI in Bandung Regency. The analysis was carried out using a communication psychology perspective related to community-based da'wah activities in rural areas based on qualitative methode. The results showed that the MERAPI community formulated an innovative and creative community da'wah formulation. The communication process takes place in small groups, large groups, organizations, and mass communication. This communication process takes place both face-to-face and media. The communication process affects communication behavior—the influence of communication behavior in conformity, social facilitation, and polarization. The three changes in communication behavior occur in knowledge, belief, ritual, experience, and Abdur RahimHalaqah tarbiyah is a source of energy for god preacher. The place of the preachers in the way of Allah absorbs the energy of ruhi to then channel or reflect back its light into the midst of society in the form of moral example, exclamation of goodness, and prevention of various bad morals. A da'i in halaqah tarbiyah is like a light bulb that receives and absorbs electrical energy from an installed electrical substation, to illuminate people's lives. A preacher is a light bulb that illuminates the dark darkness of life, changes the conditions which are covered in ignorance to become a civilized society, and destroys bad morals behavior to bring people to moral glory and high manners. For god preacher, halaqah tarbiyah is a necessity. An attempt for a dai not to be trapped in the waves of infiradhi preaching. A guard of a preacher to not fall into the comfort zone of preaching in solitude. An effort for a dai to not be sedated with icons from celebrities, preaching euphoria of fame, preaching full of worldly entertainment, and drowning in excessive popularity. An effort to protect yourself to the furthest from the ujub pride and to be amazed by the admirers. This is a way for a god preacher to always maintain sincerity, patience, piety, and trust in Him. key word urgensi halaqah, tarbiyah, akselerasi dakwahE AminAmin, E. 2012. Dakwah Rahmatan li Al-'Alamin Jamaah Tabligh di Kota Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Mushab Al-Quran dan TerjemahanAr-RahimAr-Rahim. 2012. Mushab Al-Quran dan Terjemahan. Bandung Kementrian Agama Khazanah Z AsrorAsror, M. Z. 2018. Strategi Dakwah Gerakan Jamaah Tabligh di Kota Pancor, SOSIO EDUKASI Jurnal Studi Masyarakat Dan Pendidikan, 21, 39-45. DOI Islam Jama'ah Tabligh dalam Tinjauan Maqâshid Al-DînM A AzizAziz, M. A. 2004. Ilmu Dakwah. Jakarta Timur Prenada Media. Budimansyah, B. 2012. Gerakan Islam Jama'ah Tabligh dalam Tinjauan Maqâshid Al-Dîn, Al-'Adalah, 101, 255-265.

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