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1
Janson, Marloes. "Male Wives and Female Husbands." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 187–218. http://dx.doi.org/10.1163/15700666-12340084.
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The Tablighi Jamaʻat—a transnational Islamic missionary movement that propagates greater religious devotion and observance in The Gambia—opens the door to a new experience of gendered Muslim piety.Tablighor Islamic missionary work results in novel roles for women, who are now actively involved in the public sphere—a domain usually defined as male. To provide their wives with more time to engage intabligh, Tablighi men share the domestic workload, although this is generally considered ‘women’s work’ in Gambian society. Contrary to the conventional approach in scholarship on gender and Islam to study such inversion of gender roles in terms of Muslim women’s ‘empowerment’ and Muslim men’s ‘emancipation’, in the Gambian branch of the Jamaʻat the reconfiguration of gender norms seems to be motivated by Tablighis’ wish to return to the purported origins of Islam. Following the example of the Prophet’s wives, Tablighi women actively engage intablighand, taking Muhammad as their example, Tablighi men have taken over part of their wives’ household chores. Paradoxically, by reconfiguring gender norms Gambian Tablighis eventually reinstate the patriarchal gender order.
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Santoso, Dri, and Ahmad Syarifudin. "BERDAKWAH SAMBIL MERAWAT KELUARGA: Aktivitas Khurūj Jama’ah Tabligh Keamiran Metro Lampung pada Masa Pandemi." Al-Ahwal: Jurnal Hukum Keluarga Islam 14, no. 1 (May 20, 2021): 57. http://dx.doi.org/10.14421/ahwal.2021.14105.
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Khuruj is a Tablighi Jamaat program that requires members to leave their homes for a period of time in order to proselytize Islam's principles. According to some academics, khuruj has resulted in the ignoring of some married couple rights and obligations. Due to the restriction of social movement during the covid-19, khuruj was performed with some adjustments to avoid the transmission of coronavirus. The purpose of this study is to determine the impact of khurûj on family function among Tablighi Jamaat in Metro Lampung during the pandemic era. This article argues that Tablighi Jamaat in Metro City is divided into two factions, namely Tablighi Jamaat Keamiran and Tablighi Jamaat Syuro Alami. Tablighi Jamaat Keamiran still performs Khurûj throughout the pandemic. From the perspective of family function, the researcher discovered Tablighi Jamaat Keamiran, which has been running on Khurûj in a pandemic situation, does not allow the members of Tablighi to Khurûj while disregarding family members. They must prepare for all the requirements of the family. Khuruj adalah program Jamaah Tabligh yang mengharuskan anggotanya meninggalkan rumah mereka untuk jangka waktu tertentu untuk menyebarkan ajaran Islam. Beberapa riset menunjukkan bahwa khuruj telah berakibat pada pengabaian beberapa hak dan kewajiban pasangan suami isteri. Dalam masa pandemi, akibat pembatasan gerakan sosial selama masa covid-19, khuruj dilakukan dengan beberapa penyesuaian untuk menghindari penularan virus corona. Tujuan dari penelitian ini adalah untuk mengetahui dampak khurûj terhadap fungsi keluarga di kalangan Jamaah Tabligh di Metro Lampung pada masa pandemi. Artikel ini berpendapat bahwa Jamaah Tabligh di Kota Metro terbagi menjadi dua kubu, yaitu Jamaah Tabligh Keamiran dan Jamaah Tabligh Syuro Alami. Jamaah Tabligh Keamiran tetap melaksanakan Khurj selama masa pandemi. Ditinjau dari fungsi keluarga, peneliti menemukan Jamaah Tabligh Keamiran yang selama ini menjalankan Khurj dalam situasi pandemi, tidak membolehkan anggota Tabligh untuk Khurj jika dilakukan dengan mengabaikan anggota keluarga. Mereka harus mempersiapkan semua kebutuhan keluarga.
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Effendy, Dudy Imanuddin, and Dudi Rustandi. "The Identity Construction of Da'wah Leadership on Jama'ah Tabligh Movement." Ilmu Dakwah: Academic Journal for Homiletic Studies 14, no. 1 (June 15, 2020): 145–62. http://dx.doi.org/10.15575/idajhs.v14i1.9210.
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The 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 pilgrims.Kehadiran 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 jamaah.
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Karim, Abdul. "KHURUJ FI SABILILLAH: Gerakan Sufisme Jamaah Tabligh di Palembang Perspektif Gerakan Pembaharuan Islam." TAJDID: Jurnal Ilmu Ushuluddin 21, no. 2 (December 30, 2022): 356–80. http://dx.doi.org/10.30631/tjd.v21i2.293.
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This paper aims to find out the practice of khuruj fi sabilillah as a Sufism movement run by Jamaah Tabligh and to know the style of the khuruj fi sabilillah movement from the perspective of the Islamic renewal movement in the city of Palembang. This research is field research with primary data sources from observation, interviews, and documentation. Meanwhile, in data analysis techniques, the authors use the method proposed by Miles and Huberman. This study found that the tablighi congregation presented a new typology in the Islamic renewal movement: moderate radicalism with a Sufistic nuance. This study also found new facts, namely three periods of movement; the introduction period (1965-1985), consolidation period (1985-1992), and expansion period (1992-present). The teachings of Sufism carried out by Jama'ah Tabligh are believing in and realizing the essence of the sentence of thayyibah, khusyu' and khudu' prayers, knowledge, and remembrance, glorifying Muslims, improving intentions, and da'wah ilallah. This research is expected to make an academic contribution to the treasures of Islamic science, especially in the field of Sufism. It is expected to be able to enlighten the public about the Sufism movement or khuruj fi sabilillah, which the Tablighi Jamaat runs. Tulisan ini bertujuan untuk mengetahui praktik khuruj fi sabilillah sebagai gerakan sufisme yang dijalankan oleh Jamaah Tabligh serta mengetahui corak gerakan khuruj fi sabilillah perspektif gerakan pembaharuan Islam di kota Palembang. Penelitian ini merupakan penelitian lapangan dengan sumber data primer yang dihasilkan dari proses observasi, wawancara, dan dokumentasi. Sedangkan dalam teknik analisis data, penulis meggunakan metode yang dikemukakan oleh Miles dan Huberman. Penelitian ini menemukan bahwa jama’ah tabligh menampilkan tipologi baru dalam gerakan pembaharuan Islam, yaitu radikalisme-moderat yang bernuansa sufistik. Penelitian ini juga menemukan fakta baru, yaitu tiga periodisasi gerakan; periode perkenalan (1965-1985), periode konsolidasi (1985-1992), dan periode ekspansi (1992-sampai sekarang). Adapun ajaran tasawuf yang dijalankan oleh Jama’ah tabligh ialah meyakini dan mewujudkan hakikat kalimat thayyibah, salat khusyu’ dan khudu’, ilmu dan zikir, memuliakan umat muslim, memberbaiki niat, dan dakwah ilallah. Penelitian ini diharapkan dapat memberi kontribusi akademis bagi khazanah ilmu keislaman khususnya di bidang ilmu tasawuf serta diharapkan mampu memberi pencerahan kepada masyarakat tentang gerakan sufisme atau khuruj fi sabilillah yang dijalankan oleh Jamaah Tabligh.
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Aqil, Muhammad. "Konflik Kepemimpinan Jamaah Tabligh Di Kota Padang, Sumatera Barat." Indonesian Journal of Religion and Society 2, no. 1 (June 7, 2020): 32–44. http://dx.doi.org/10.36256/ijrs.v2i1.85.
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n 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 other.The conflict caused mutual accusations and verbal abuse between the two groups.
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Bilalu, Naskur, Wira Purwadi, and Syahrul Mubarak Subeitan. "The Role of Masturah Da'wah in Forming a Sakinah Family in The Jamaat Tablighi of Manado City." Al-'Adalah 19, no. 2 (December 25, 2022): 401–18. http://dx.doi.org/10.24042/adalah.v19i2.11268.
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This paper discusses the formation of the sakinah family through the role of da'wah Masturah, a Jamaat Tablighi's program, namely da'wah efforts among women. Because the task of reviving religion lies not only on men but also on women, a sakinah family will be formed when every family member is obedient to Allah SWT. This study aims to determine the role of da'wah Masturah in forming a sakinah family in Jama'ah Tablighin Singkil District, Manado City. This research is field research with a qualitative nature whose data is collected through observation, interviews, and documentation related to the focus of research on the Jama'ah Tablighin Singkil District, Manado City. The results of this study show that da'wah Masturah is very influential in forming a sakinah family in Jama'ah Tabligh in Singkil District, Manado City. There are 3 (three) indicators that da'wah Masturah plays an important role in forming a sakinah family: First, every family member is obedient in carrying out religious orders; Second, husband and wife understand their rights and obligations; and; Third, children are expected to be a pious and/or pious generation
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Imron, Ali, and Makhfud. "Infiltrasi Faham Keagamaan Jama’ah Tablig di Pondok Pesantren." Indonesian Journal of Humanities and Social Sciences 2, no. 3 (November 30, 2021): 233–48. http://dx.doi.org/10.33367/ijhass.v2i3.2320.
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The phenomenon of infiltration of religious ideology and the impact of change has attracted the attention of religious scholars. It has happened at the Al Fatah Islamic Boarding School, which intersects with the Tablighi Jama'at. This study uses a constructivist paradigm, a qualitative approach, the nature of descriptive research, data collection techniques with in-depth interviews, documentation. The results of this study reveal that the Tablighi Jamaat is no different from the Ahlus Sunnah wal Jama'ah; the difference is only in the da'wah method used. In addition, the education system at the Al Fatah Islamic Boarding School before the Tablighi Jama'ah was like the majority of other salaf pesantren but underwent many changes after the entry of the Tablighi Jama'ah ideology.
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Agha, Ambreen. "Religious Discourse in Tablighi Jama'at: A Challenge to Female Sexuality?" International Journal of Multicultural and Multireligious Understanding 2, no. 3 (June 8, 2015): 1. http://dx.doi.org/10.18415/ijmmu.v2i3.5.
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This paper is an empirical research on women's participation in Islamic revivalist movement of Tablighi Jama'at. In the current discourse on religion and female sexuality, I intend to look within Islam, as a religion and as an assertion of identity in the form of Tablighi Jama'at and Tabligh's articulation of its weltanschauung on Muslim way of life, with excessive focus on female sexuality. Here I will discuss Tabligh's conceptualisation of gender and gender roles through my field experience and analysis of women participation in the movement. In recent years we see that there is an upsurge in religious movements across the world exerting their identities and attempting to claim their rights. Since women have always been central to the political and social imagination of the Muslim mind we see an increased level of women's participation in these movements with defined sexual morality and gender equality.It is through the role of women in the transnational Islamic revivalist movement of Tablighi Jama'at, which arose as a response to Christian missionary and Hindu revivalist movements in the early 1920's in pre-partition India, that I have explored their level of engagement and their practices in order to bring into light tabligh's understanding of the female agency in the Muslim social order. In the backdrop of the feminist project and keeping in view tabligh's Orientalist understanding of the female, I raise the following questions, 'Is Tablighi Jama'at another such assertion within Islam that prescribes laws to define and control the female sexual desire through their understanding of sexuality and gender relations? Is the female tabligh member an agent of 'reform' or is she 'socialized' to believe that that men are superior and that what is described as masculine precedes and has priority over the feminine?
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Mamun, Sukron. "Tablighi Jamaat, An Islamic Revivalist Movement and Radicalism Issues." Islam Realitas: Journal of Islamic & Social Studies 5, no. 2 (December 18, 2019): 145. http://dx.doi.org/10.30983/islam_realitas.v5i2.1098.
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<p>This article discusses Tablighi Jamaat as Islamic transnational movement that emerged in the early 20<sup>th</sup> century and attracted a great attention post nine eleven in America. One of the interesting that invite debate among scholars is that Tablighi Jamaat is a part of radicalist movements or terrorist groups or only an Islamic missionary movement. Those debates are related to the existence of Tablighi Jamaat around the world. Moreover, it can be said that every country in the world have settled by Tablighi Jamaat. American Foreign Council report shows that tablighist is estimated 50 to 80 million people. The numbers have invited suspicion of policy maker from many countries, particularly on radicalism issues. Discussion on this article based on basic questions on who are Tablighists, their aims and their activities. However, the main purpose of this article to show how scholars argue on the existence of Tablighi and possibility on Tablighi Jamaat involvement on radicalism actions. This study based on library research and direct observation on Tablighi in Central Java dan East Java.</p><em>Artikel ini mendiskusikan Tablighi Jamaat sebagai gerakan Islam transnasional yang muncul pada awal abad ke-20 dan menyita perhatian setelah peristiwa nine eleven (9/11) di Amerikan. Salah satu hal yang menarik dan mengundang perdebatan di kalangan ilmuwan adalah apakah Tablighi Jamaat merupakan bagian dari gerakan atau kelompok radikalis atau bahkan teroris, atau sebatas gerakan keagamaan belaka. Perdebatan-perdebatan tersebut terkait dengan keberadaan Tablighi Jamaat di berbagai Negara di seluruh dunia. Bahkan, dapat dikatakan bahwa setiap Negara telah terjamah oleh keberadaan Tablighi Jamaat. Dewan Amerika Luar Negeri menunjukkan bahwa diperkirakan ada 50 hingga 80 juta tablighis di seluruh dunia. Jumlah tersebut tentu mengundang kekhawatiran para pengambil kebijakan di berbagai negera, khususnya terkait dengan isu radikalisme. Diskusi dalam artikel ini berdasarkan pada pertanyaan-pertanyaan mendasar siapa sebenarnya Tablighi Jamaat, tujuan dan aktivitas mereka. Namun, tujuan utama dari artikel ini adalah untuk menunjukkan argument-argumen para ilmuwan mengenai keberadaan Tablighi Jamaat dan kemungkinan Tablighi Jamaat terlibat dalam aksi-aksi radikalisme. Kajian ini didasarkan pada kajian kepustakaan dan obersevasi langsung penulis, khusunya di wilayah Jawa Tengah dan Jawa Timur</em>
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Aula, Siti Khodijah Nurul, Derry Ahmad Rizal, and Nur Afni Khafsoh. "Penyebaran Nilai-Nilai Ideologis Kelompok Minoritas Muslim: Kajian atas Jamaah Tabligh Wonosobo, Jawa Tengah." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 23, no. 2 (December 19, 2022): 224–40. http://dx.doi.org/10.19109/jia.v23i2.15077.
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The 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.
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NISA, EVA F. "Insights Into the Lives of Indonesian Female Tablighi Jama’at." Modern Asian Studies 48, no. 2 (February 13, 2014): 468–91. http://dx.doi.org/10.1017/s0026749x13000681.
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AbstractTablighi Jama’at is one of the most popular Islamic purist movements in the world. Although it has a growing presence in Indonesia, the world's largest Muslim country, little research has thus far been done on its activities in that country. To gain access to Indonesian society, the Tablighi Jama’at has been particularly original in choosing a uniquely Indonesian institution as its entry point: the pesantren (Islamic boarding schools). The role of pesantren for the Tablighis in Indonesia is not confined to spreading Islamic knowledge, they also serve as a hub of Tablighi activities. This paper focuses on examining the role of the Tablighi pesantren in shaping and transmitting religious knowledge to its Indonesian followers, and in particular to female followers, as there is to date no scholarship on this topic. It analyses the life experiences of female Tablighis inside and outside the pesantren and their passion to belong to a global imagined Tablighi community. Transnational travel of female Tablighis from diverse neighbouring countries is a central part of the pesantren experience. For Indonesian Tablighi women, the presence of these female guests and foreign students who are enrolled in the pesantren play a significant role in strengthening their passionate desire to be part of the global Tablighi Jama’at umma.
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Muhamad Bisri Mustofa, M.Kom.I. "Hukum Nafkah Terhadap Keluarga pada Gerakan Transnasional Keagamaan." Al Qadhi : Jurnal Hukum Keluarga Islam 1, no. 1 (July 28, 2019): 58–78. http://dx.doi.org/10.47902/alqadhi.v1i1.19.
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Abstract
Since the emergence of the Transnational Da'wah Movement such as the Tablighi Jama'at, it has created contradictions about the Law of Providing both birth and mentality to the family left in the Khuruj fii sabilillah program (Exiting the Way of Allah) to preach the ummah from house to house, mosque to mosque, inviting listen to Muslims (religious lectures) and invite to pray in congregation in the mosque. From the development of Jama'ah Tabligh's missionary movement in Indonesia, this movement has experienced quite rapid development. Not only is the movement that has a Jama'at quite rapidly, it is marked by the presence of da'wah markers (da'wah centers) in each Province and District of the City. But in the development of the da'wah movement there are several things that become contradictions in the family, in this case the provision of income to children and wives who are left behind when their household heads implement Khuruj fi sabilillah for 3 days, 40 days and 4 months. Therefore, this paper takes the theme of the Law of Livelihood Against Families in the Tabligh Jama Da'wah Movement in a comprehensive manner.
Keywords: Family Livelihood, Religious Transnational Movement.
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Hamdi, Saipul, Siti Nurjannah, Arif Nasrullah, and Linda Sari Zuarnum. "Madhhab Negotiation, Education Transformation and Conflict Resolution in Conveying the Sermon of Tablighi Jamaat in Southeast Asia." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 1 (April 29, 2022): 95–110. http://dx.doi.org/10.15575/rjsalb.v6i1.13802.
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The article aims to understand the phenomena of practicing madhhab in the Tablighi Jamaat (TJ) community in Southeast Asia, particularly in Thailand, Malaysia, and Indonesia. The article also investigates the madhhab negotiation between TJ members and local people where the dawah occurs in a specific context. The article also looks at changes in religious educational program developed by TJ members that tend to be informal religious education. The majority of informal religious education surrounding TJ communities is tahfiz school (memorizing the Quran). TJ members are more interested in sending their children to tahfiz school than informal school and later become Islamic priests (kyai). They are not interested to semade their children take the university level. Besides, the article also concerns exploring another role of TJ in a socio-political context where they become facilitators to overcome the Pattani Muslim conflict with the Thai government. This research was conducted for a year in 2017-2018 (March 2017-April 2018) in three countries using ethnography approach during the process of collecting data by directly involved in Tablighi Jamaat activities. The mothed of collecting data used in this research was qualitative with observative participative technique, deep interview, and documentation. The result of the research shows that Jamaah Tabligh was successful negotiating the madhhab they believe to Muslim community with different Islamic point of view. Moreover, the shifting of education orientation was emerging in TJ community, the focus was on religious exegesis without paying attention on another aspect of education for their children. Parents of TJ have pride to be called a father of a hafiz than a doctor. Another finding was Jamaah Tablig have prominent role as a reconciliatory in Pattani, South Thailand that they earned trust from Thailand Government. Amid the deadlock of reconciliation of local Muslim who want to separate from the state of Thailand with regression that created violence, bombing and arresting the activist, Jamaah tablig was there as their guarantor.
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Muhamad Bisri Mustofa. "Gerakan Dakwah Jama'ah Tabligh di Kalangan Wanita dalam Pembinaan Keluarga Muslim." Mau'idhoh Hasanah : Jurnal Dakwah dan Ilmu Komunikasi 1, no. 1 (August 17, 2019): 1–27. http://dx.doi.org/10.47902/mauidhoh.v1i1.29.
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Abstract
Jama'ah Tabligh is a missionary movement that has the concept of movement with the method of da'wah and tabligh. The characteristics of the Jama'ah Tabligh propagation movement are: pure and authentic (dzâtiyyâh), which is authentic as God's calling, encouraging progress (taqaddûmîyah), namely progress that continues to uphold morality, universal values (shamîlâhi) covering all aspects of life, integrating progress three systems of life (manhaj al hayat), emphasizing the principles of the sublime religion and distancing themselves from the differences of the schools. In connection with the above statement, the author would like to know the Tablighi Jama'ah movement among women in fostering Muslim families spearheaded by women who have been Khurûj with their husbands, then what about affection for their families especially children left behind, and liability obligations for families who left. Because on the other hand he also has to carry out his duties as a parent as it should be, including giving love to children, educational guidance, religion towards children and spiritual and physical support for children left by their parents when Khurûj. The issue to be investigated is how is the Tablighi Jama'ah movement among women in developing Muslim families? What material is the da'wah used by the Tablighi Jama'ah in fostering Muslim families? And what are the obstacles to the Tablighi Jama'ah movement in fostering Muslim families? The purpose of this study was to determine the character of the Tablighi Jama'ah movement among women in family formation, find out the material used, and find out the constraints of the Jama'ah Tabligh propaganda movement in the formation of Muslim families. This study seeks to provide an interpretation of the phenomena of the Tablighi Jama'ah, of course in accordance with the predetermined research focus and also uses relevant theories to be able to uncover the propaganda movement of the Tablighi Jama'ah among women in fostering Muslim families. The theory is a functional structural theory, family theory and family according to Islamic teachings.
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Dimas Alwi, Muhammad, Muhammad Jailani, and Neila Susanti. "Gerakan Dakwah Jemaah Tabligh terhadap Muslim Dikalangan Penduduk Mayoritas Non Muslim di Kecamatan Siantar Marihat Kota Pematang Siantar." Comit: Communication, Information and Technology Journal 2, no. 2 (December 31, 2023): 262–72. http://dx.doi.org/10.47467/comit.v2i2.1195.
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This research aims to collect information about the Tablighi Jamaah's da'wah movement among the non-Muslim majority in Siantar Marihat District, Pematang Siantar city. In this research, the author will observe religious activities carried out by members of the Tablighi Jamaah who come to Siantar Marihat District. It is hoped that this religious activity can provide a special experience in preaching among the non-Muslim majority. This research is included in the field research category with a qualitative approach. The data collection technique used in this research is triangulation, including observation, interviews and documentation. Data analysis was carried out using data reduction, data presentation and verification techniques. The data sources in this research involved the administrators of the Al-hidayah mosque, the emir of the tabligh congregation, and the community as research informants. Based on the results of the research conducted, it appears that the Muslim community has two perceptions regarding the Tablighi Jama'ah in viewing their arrival in Siantar Marihat District, Pematang Siantar City. First, the majority of the Muslim community considers that the religious activities often carried out by the Tablighi Jama'ah provide positive religious values for the residents of Siantar Marihat sub-district. Through these activities, the Tablighi Jamaah can strengthen ties between residents and other communities. Activities that are often carried out include recitation of the Koran, halaqo/liqo, ikhtikaf at the mosque, and socializing with the community while preaching. Meanwhile, the second perception is that there is still limited knowledge about the Tablighi Jama'ah which causes some people to have a negative view of them.
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Sabri, Muhammad, Edi Safri, and Sarwan Sarwan. "Jama’ah Tabligh’s Perspectives on Misogynistic Hadiths." Mashdar: Jurnal Studi Al-Qur'an dan Hadis 5, no. 1 (June 30, 2023): 29–44. http://dx.doi.org/10.15548/mashdar.v5i1.5989.
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This study aims to explore the understanding of the Jama'ah Tabligh of Masjid Muhammadan, whose understanding of misogynistic hadiths tends to be contextual. It is interesting for the author to explore what factors influence the dynamism of the Jama'ah Tabligh's understanding of hadiths, as the paradigm about the Jama'ah Tabligh is gender-biased and understanding hadiths in a literal-textual manner. The problem to be examined is to explore the Jama'ah Tabligh's understanding of the hadith about a wife's reluctance to have intimate relations with her husband, a wife's entry into paradise with the husband's consent, and what factors underlie the dynamism of their thinking. This research uses a descriptive qualitative method with a phenomenological and gender approach. The data collection techniques used are semi-structured interviews with Jama'ah Tabligh of Masjid Muhammadan who have become 'amir in khuruj (selected objectively) and documentation, namely the books Riyadhus Shalihin and Fadhail 'Amal. The findings of this study are that in the matter of intimate relationships and wives' obedience to their husbands, they tend to be fair and balanced, treating their wives humanely and in accordance with Islamic teachings, while the factors underlying their thinking are the ideologies they embrace, which consist of Muhammadiyah and NU. Thus, it can be concluded that the Jama'ah Tabligh of Masjid Muhammadan tends to be contextual in understanding misogynistic hadiths, as the issue of the husband-wife relationship for them must consider the condition of a wife (intimate relationships and obedience of the wife). Furthermore, the dynamic reception of the Jama'ah Tablig is believed that they are no longer fanatical about the Jama'ah Tabligh ideology itself, but rather bring their own ideologies into the Jama'ah Tabligh group.
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Mustautina, Inayatul. "Tidak Ada Penyakit Menular: Praktik Dakwah Jamaah Tabligh dan Pengaruhnya terhadap Penyebaran Covid-19." Jurnal Living Hadis 5, no. 1 (May 30, 2020): 151. http://dx.doi.org/10.14421/livinghadis.2020.2251.
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This research discussed the conversion of Jama'ah Tabligh Bantarkawung, Brebes, Central Java, and its effects on the spread of Covid-19. In this case, the phenomenon of Jama'ah Tabligh's preaching activity produced a wide variety of reactions. The methods employed in this study combines field research with literature. The results in this paper are; first, the practice of Jama 'ah Tabligh preaching at Bantarkawung that attended the Ijma' Ulama' Jamaah Tabligh at Gowa during the Covid-19 pandemic. Second, there is a say that there is no contagious disease, if it is contagious, then it must be transmitted by God's will. Third, the approximately 27 person of Jama'ah Tabligh Bantarkawung who attended Ijtima Ulama' Gowa, 17 person were positively Covid-19 proved by rapid test. Then, 13 person tested positive for swab tests that made their home area become Covid-19 red zone.
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Hamdi, Saipul. "GERAKAN TABLIGHI DI KALIMANTAN TIMUR: DEMAZHABISASI ISLAM, EKONOMI “KETUHANAN” DAN NARASI KONFLIK." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 2 (December 5, 2017): 267. http://dx.doi.org/10.32332/akademika.v22i2.813.
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Abstract
Gerakan Tablighi menjadi kekuatan baru bagi gerakan neo-sufi Islam di dunia. Gerakan Tablighi mengangkat identitas baru dari Islam, yang menggabungkan paham sufi dengan pengamalan syariat yang keras. Artikel ini menelusuri cabang sufisme apa yang telah diterapkan oleh Tablighi dan bagaimana jamaah Tablighi memodifikasi pengajaran Sufi dari bentuk aslinya. Untuk melindungi Gerakan tablighi dari konflik internal maupun eksternal, Tablighi berusaha mempersilahkan jamaah baru untuk ikutserta dalam misi mereka tanpa mempermasalahkan madhab, sekte, dan latar belakang organisasi. Dalam upayanya tersebut, Tablighi demadzahabisasi Islam, mereka mengabaikan wacana madzab dan melarang untuk membahasnya selama aktifitas berdakwah. Bagaimana Jamaah Tablighi bertahan tanpa praktik madhab tertentu dan mengakomodasi serta menegosiasi madhab-madhab yang berbeda tersebut dalam bingkai dakwah mereka. Komitmen tertinggi tentang urusan agama seringkali mempengaruhi stabilitas ekonomi di keluarga Tablighi. Kebanyakan dari mereka tidak tertarik untuk meraih hal-hal yang bersifat duniawi dan hanya fokus pada pemurnian dan pencerahan spiritual. Pada waktu bersamaan, mereka menyerahkan kepada Allah untuk perkembangan dan takdir ekonomi mereka, yang disebut sebagai ekonomi yang bersifat Illahi. Bagaimana ekonomi Illahi bekerja di jamaah Tablighi dalam kehidupannya sehari-hari dan konflik apa saja yang muncul disebabkan oleh konsep ekonomi tersebuut.
Kata kunci: Gerakan Tablighi, Demazhabisasi, Ekonomi Illahi, dan Narasi Konflik.
Abstract
Tablighi Jamaat becomes the new power of Islamic neo-Sufism movement in the world. Tablighi movement carries a new identity of Islam, which combines Sufi path with the strict syari’at practices. This article explores what branch of Sufism that Tablighi has been practicing and how Tablighi members modify Sufi teaching from the original form. To protect Tablighi from internal and external conflict, Tablighi effort to open widely for the new member to engage in their mission without considering madhab, sect and organization background. In doing so, Tablighi de-madhabize Islam, where they ignore the madhab discourse and ban to discuss during its dawa activities. How Tablighi members survive without certain madhab practices and how they accommodate and negotiate those different madhabs in their dawa frame. The highest commitment to religious business often effect to the economic stability of Tablighi’s family. Most of them are not interested to gain worldly material stuff and only focus to spiritual purification and enlightenment. At the same time they surrender to Allah for their economic development and destiny, which well known as divine economy. How the divine economy operates in Tablighi members daily life and what conflict narration has emerged due to this economic submission of the divine.
Key words: Tablighi Jamaat, Demazhabisation, Divine Economy, and Conflict Narration
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Sahib, Rizwan. "Emotion Work in Tabligh Jama’at Texts." Religions 13, no. 7 (July 7, 2022): 632. http://dx.doi.org/10.3390/rel13070632.
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This study examines the emotional dynamics of the written and oral texts of Tabligh Jama’at—respectively, Faza’il-e-A’maal (Virtues of Good Deeds) and bayan (religious sermon). In them, the study identifies emotion work—the attempt to generate certain emotions. The study discusses how the texts’ emotion work relates to Tablighi discursive ideology (framing) and also posits several emotions that the emotion work might generate. From these findings, the study offers the idea that Tablighi emotion work contributes to transforming Muslims’ emotional sphere by attaching them emotionally to ultimate religious concerns. By enchanting Muslims’ emotional sphere and attaching Muslims to Islamic social actors, values, practices, and Islamic revivalist goals, Tablighi emotion work contributes to the social transformation of individuals and society.
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Hamdi, Saipul. "Integrasi Umat, Kemiskinan, dan Radikalisme dalam Jamaah Tablighi di Indonesia." JRP (Jurnal Review Politik) 7, no. 1 (June 5, 2017): 26–54. http://dx.doi.org/10.15642/jrp.2017.7.1.26-54.
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This article examines the Tablighi’s effort for integrating ummah in their da’wah practices. Tablighi’s da’wah does not only carry on ritual and worship, but also humanitarian and social mission to strengthening peace building, equality and harmony for all. Tablighi applies the open system that welcome to all groups without considering their social background including ideology, ethnicity, culture, language, madhab or sects. Tablighi emphasizes to unfold religious differences, which have accused social distance and separation among Muslim groups. This endeavour effect the Tablighi’s rank of attraction for outsider to engage in Tablighi da’wah following flexible negotiation of previous socio-religious identity. How Tablighi integrates the ummah and manages differences will be demonstrated further in the article. Tablighi proselytizing pattern that requires all member to move from one place to another khuruj fi sabilillah for long term has major impact to economic stability that may impoverished them and the family has brought the specific question how they understand poverty, how far they aware of and how they overcome this issue. Meanwhile in global context Tablighi has been suspected as part of international terrorist group network following the suicide bombing attacks in England, Spain and France, therefore this article also elucidates Indonesian Tablighi involvement in radicalism and terrorism activities, and its network to global terrorist group. Tablighi’s appearance such as maintaining long beard, wearing robe, turban, and full hijab for their woman has been one factor that emerges social suspicion in public. As the result, Tablighi claimed as part of terrorist, so the article outlines the verification from Tablighi if that suspicion is true or not particularly in Indonesian context.
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Gefa suhirman, Alfiya Magfirah, and Nurul Fadilah. "METODE DAKWAH JAMAAH TABLIGH Di MASJID RAYA AT-TAQWA MATARAM." Mudabbir: Jurnal Manajemen Dakwah 4, no. 1 (June 28, 2023): 502–6. http://dx.doi.org/10.20414/mudabbir.v4i1.7779.
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This article explores the preaching movement of the Tablighi Jamaat at the At-Taqwa Mosque, Mataram. The focus of the discussion will be directed to issues regarding the da'wah strategy used to invite people to return to God's teachings. In general, da'wah or preaching is rooted in the word da'a, which means to call and invite. In terms, da'wah means an invitation addressed to humans by Allah and His Messenger, to believe in the true religion, namely Islam. In studying the movement of the Jamaah Tabligh, this article uses the theory of da'wah methodology to see the da'wah used. There are several questions that will be answered in this article, namely, what is the preaching movement of the Tablighi Jamaat?, what strategies are used and how do they implement them in society? The data in this article is the result of field research using a qualitative approach. Meanwhile, the data in this article comes from observations, interviews, and documentation. The results of this study indicate that there are three strategies used by tablighi congregations in preaching in the community, namely deliberation, socializing and mingling with the community, and speaking softly when interacting with the community. Based on these findings, the author argues that the presence of tablighi congregations in the city of Mataram cannot be denied and will continue to grow. Because of that, the da'wah model they developed was very simple and easily accepted by the people, especially in the city of Mataram
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Hermanto and Muhammad Yusuf HM. "Dakwah Gerakan Jama ‘Ah Islam di Kota Tanjungpinang." Jurnal Masyarakat Maritim 2, no. 2 (December 31, 2018): 35–45. http://dx.doi.org/10.31629/jmm.v2i2.1694.
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Kehadiran gerakan-gerakan Islam seperti Jama'ah Tabligh di Tanjungpinang, terutama di Desa Tanjung Ayun Sakti adalah untuk menyebarkan propaganda muslim dengan berinteraksi langsung di antara orang-orang. Sebagai cara menyampaikan pesannya secara massal dengan mengunjungi kediaman warga negara dengan tujuan untuk memperkuat hubungan dan juga mereformasi setiap individu di masyarakat. Dalam melaksanakan propaganda muslim sebagai salah satu kegiatan interaksi dalam masyarakat desa Tanjung Ayun Sakti oleh salah seorang Jama'ah Tabligh menerima kurangnya tanggapan dari masyarakat yang menyebabkan masalah di masyarakat. Penelitian ini merupakan penelitian deskriptif kualitatif, yang bertujuan untuk mengetahui bagaimana interaksi gerakan propaganda Islam di salah satu desa Tanjungpinang yaitu Tanjung Ayun Sakti. Hasilnya menunjukkan bahwa Jama'ah Tablighis dalam upaya misinya harus lebih memperhatikan waktu kunjungan di komunitas dan masyarakat dapat lebih memperhatikan kehadiran Jama'ah Tablighis dalam komuniti untuk memberikan kesempatan bagi Jama'ah Tablighis untuk berkhotbah.
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Rosyidi, Imron, and Encep Dulwahab. "Komunikasi Nonverbal Jamaah Tabligh." Communicatus: Jurnal Ilmu komunikasi 1, no. 2 (June 25, 2019): 71–88. http://dx.doi.org/10.15575/cjik.v1i2.5023.
Full textAbstract:
One organization that is fast and has a large number of worshipers is the Tabligh worshipers. Tabligh congregation when communicating not only verbally, but also nonverbally is a characteristic and identity, both in the form of clothes, caps, beards and perfumes. It also includes ways to eat and shake hands that have their own characteristics and are different from other worshipers. This study uses a qualitative approach to the phenomenology tradition, and this study aims to find out how the Jama'at Tabligh nonverbal communication. The results of this study indicate that Jamaat Tabligh nonverbal communication has a charge of nonverbal messages that are so attached to each activity and their interactions with fellow worshipers or the community in general. These nonverbal messages are at the same time as a confirmation of a Muslim's identity, which functions as self-control, as a medium to strengthen the brotherhood of fellow Muslims (Ukhuwah Islamiyah), and as a form of glorifying one's fellow Muslims (Ikramul Muslimin). And nonverbal nonverbal communication is a manifestation of his belief as a Muslim who must practice the teachings of Islam and his love for the Prophet.Salah satu organisasi yang cepat dan memiliki jumlah jamaah yang cukup banyak adalah jamaah tabligh. Jamaah Tabligh ketika berkomunikasi tidak hanya verbal, tetapi juga nonverbal yang menjadi ciri khas dan identitasnya, baik dalam bentuk pakaian, peci, jenggot, dan parfum. Termasuk juga cara makan dan cara bersalaman yang memiliki ciri tersendiri dan berbeda dengan jamaah lainnya. Penelitian ini menggunakan pendekatan kualitatif dengan tradisi fenomenologi, dan penelitian ini bertujuan untuk mengetahui bagaimana komunikasi nonverbal Jamaah Tabligh. Hasil penelitian ini menunjukkan bahwa komunikasi nonverbal Jamaah Tabligh memiliki muatan pesan-pesan nonverbal yang begitu melekat pada setiap aktivitas dan interaksinya dengan sesama jamaah atau masyarakat pada umumnya. Pesan-pesan nonverbal ini sekaligus sebagai penegas identitas seorang muslim, yang berfungsi sebagai kontrol diri, sebagai media untuk mempererat persaudaraan sesama umat muslim (Ukhuwah Islamiyah), dan sebagai bentuk sikap memuliakan kepada sesama muslim (Ikramul Muslimin). Dan komunikasi nonverbal nonverbal tersebut merupakan manifestasi akan keyakinannya sebagai muslim yang harus mengamalkan ajaran agama Islam dan kecintaannya pada Rasulullah saw.
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Kaputra, Soni, Ahmad Rivauzi, Azhar Jaafar, and Nur Asikin Kakoh. "Model of Tawhid Education in Children: An Ethnographic Study of the Tablighi Jama’ah Family in Indonesia." Khalifa: Journal of Islamic Education 6, no. 1 (March 19, 2022): 120. http://dx.doi.org/10.24036/kjie.v6i1.124.
Full textAbstract:
This study aims to explore the educational model of tawhid for children in the Tablighi Jama’ah family. The study used a qualitative method with an ethnographic approach. Research data is taken through direct interviews with ten informants (heads of the Jamaáh Tabligh family), to strengthen the interview data the authors conducted observations for two years by being directly involved in the activities of the Tablighi Jama’ah such as Ijtima', Bayan Markas, Ta'lim Halaqah, Khuruj, Jaulah, and the author keeps in touch directly to all informants' homes. All interview and observation data were then analyzed thematically using NVivo 12 software. Overall, the results of the analysis showed that there were fifteen educational model of tawhid for children in the Tablighi Jamaat family. The fifteen models are: i) organizing routine ta'lim, ii) creating a religious atmosphere at home, iii) starting activities with tawhid sentence, iv) providing early-agetawhid education, v) involving children on da'wah activities, vi) educating with muzakarah, vii) teaching Islamic etiquette, viii) teaching prayers, ix) persuading children to pray in the mosque, x) be an example in practicing religion, xi) Islamic story-telling xii) practising Monday and Thursdayfasting, xiii) ecnouraging children to khidmat, xiv) playing Islamic songs, xv) monitoring children's worship. The results of this study can be used as initial data for future researchers in examining different issues related to this problem as well as various other issues relevant to this context.
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M. Loksa Nuril Waton. "METODE DAKWAH JAMAAH TABLIGH DI KOTA MATARAM." Mudabbir: Jurnal Manajemen Dakwah 4, no. 1 (June 28, 2023): 434–48. http://dx.doi.org/10.20414/mudabbir.v4i1.7777.
Full textAbstract:
This paper discusses the da'wah movement of the tablighi congregation in the city of Mataram, a group known for its da'wah model that moves from one mosque to another, which aims to invite people to return to Allah SWT. In this article, the focus discussion will be directed at the methods and factors supporting the da'wah of the Tablighi congregation group. Some of the questions in this article are, first, what is the preaching method of the tabligh congregation group, secondly, what are the supporting factors for the preaching of the tabligh congregation group? This article is the result of field research using a qualitative approach. Meanwhile, important data in this article comes from field observations, structured interviews with group leaders, and activity documentation. The results of the research in this article show that the Tabligh Congregation uses the khuruj fisabilillah, bayan, jaulah, and da'wah of Bil-Hikmah, Al-Mau'izah, Al-Mujjadilah, Bil-Qolam, Bil-Hal, Bil-Lisan. In addition, the active community of supporters makes da'wah activities easier to carry out.
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Machmudi, Yon, and Putih Kusumah Ardhani. "The Role of Women in Islamic Propagation: A Case Study of Tablighi Jamaat’s Nyai of Pesantren Al-Fatah, East Java, Indonesia." Journal of Asian Social Science Research 2, no. 2 (December 27, 2020): 175–90. http://dx.doi.org/10.15575/jassr.v2i2.27.
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This article studies the role of women of the Tablighi Jamaat, a transnational Islamic propagation movement, in the process of Islamic propagation (da’wah) in Indonesia. It aims to analyze the role played by female followers of Tablighi Jamaat in developing da’wah by focusing on the role of nyai (female family members of a religious leader of traditional Islamic learning institution [pesantren]) in developing masturah da’wah in Pesantren Al-Fatah and Temboro Village. This study uses a qualitative approach to understand how nyai of Pesantren Al-Fatah were involved in da’wah activities in Temboro. The required data were collected through observation and interviews. The findings show that like their spouses who were obliged to go for da’wah in the form of khuruj, female followers of Tablighi Jamaat of Pesantren Temboro were assigned to conduct da’wah through masturah, a form of Islamic propagation which was only targeted on, organized and attended by the women of Tablighi Jamaah in Temboro with strict rules such the obligation of wearing face veils for all participants. Nyai of Pesantren Al-Fatah initiated, led, and developed masturah so that Tablighi Jamaat has attracted more followers and religious students and Temboro has experienced significant changes in social, religious, and economic aspects.
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Ali, Kausar, and Huang Minxing. "Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors." Liberal Arts and Social Sciences International Journal (LASSIJ) 5, no. 1 (June 21, 2021): 356–71. http://dx.doi.org/10.47264/idea.lassij/5.1.23.
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The article examines emergence of the Tablighi Jamaat (henceforth TJ) in colonial India. It discusses the emergence of Tablighi Jamaat in light of the proselytizing (Tablighi) competition among various Islamic schools that emerged soon after the failure of the 1857 war. This article answers the question of why Maulana Ilyas founded the TJ in undivided India? This study aims to understand the emergence of the TJ in light of the deprivation and Maududian theory of Islamic revivalism. The discussion is based on qualitative analysis of the existing secondary sources in the form of books, research articles, and reports, etc. This study finds that TJ was founded because several Tablighi Jamaats belonged to different Islamic sects during British rule, responded to the challenges of the Muslim community. The Deobandi, Barailvi, Ahl-i-Hadith, and Shi’a Muslims established their proselytizing societies. This study concludes that the Deobandi Tablighi Jamaat emerged not only in response to the anti-Islamic campaigns of Hindus and Christians. The TJ was also founded in response to the preaching struggles of other Islamic schools in the British Raj. It is recommended that the TJ works to implement the Deobandi version of Islam in the world should be further studied
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Tsaaqib, Ahmad. "The Comprehension of the Tablighi Jama'at in Pakauman Ulu Village About QS Ali-Imran [3]: 110 in the Khuruj Movement." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 4, no. 2 (December 26, 2022): 233–46. http://dx.doi.org/10.32939/ishlah.v4i2.149.
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The Khuruj movement as a result of the reception or understanding of the Tablighi Jama'ah group which has an influence related to da'wah in society is the starting point of this research. The understanding of the Tablighi Jama'ah which is based on QS Ali-Imran [3]: 110 becomes the material object of the study. This study uses a descriptive-qualitative method that describes data in the field as a primary source and is supplemented with secondary data from various previous research literature. The results of this study are that the Khuruj movement for the Tablighi Jama'ah is considered the key to their movement culturally touching all levels of society and is strategic. The results of the analysis as a conclusion from this study show that understanding of QS Ali-Imran [3]:110 tends to be textually related to the word ukhrijat which means going out of the house or place of residence to preach as the duty of the Prophets and Apostles to reach the best people. This understanding has implications, namely the existence of the Khuruj movement which is considered a benchmark of faith and religious understanding for the tabligh congregation. Then the researcher also relates the relevance of the Da'wah concept of the Tablighi Jama'ah and the challenges of da'wah in the era of society 5.0.
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Mamun, Sukron, and Ilyya Muhsin. "Istinbāṭ Method of Tablighi Students In Pesantren Temboro: Textual and Contextual Matter." Justicia Islamica 17, no. 2 (October 31, 2020): 185–206. http://dx.doi.org/10.21154/justicia.v17i2.2003.
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This article discusses istinbāṭ (the way to absorb law from the main sources) of fiqh (Islamic law) by Tablighi students (santri) at Pesantren Temboro, Magetan, East Java in baḥth al-masā’il forum that is a forum for discussing Islamic law problems. The interesting thing of this study is Temboro Tablighi students as a traditionalist group known as the Islamic traditional community and the followers of Jamaah Tabligh. The questions are: What are the types of Islamic thought and the kinds of istinbāṭ used by Tablighi students? Is the istinbāṭ in the baḥth al-masā’il forum the same as that of other students of traditional Pesantrens in Indonesia or not? This article answers those research questions not only to analyze how Tablighi students apply the istinbāṭ model in their forum but also to analyze the baḥth al-masā’il products. This study is based on scoped library research i.e. the results of baḥth al-masā’il published in Tablighi students’ magazines during 2018, such as Al-Madinah, Al-Maktabah, Humairo, and Tranqil. One of the teachers involved in the forum is interviewed to clarify and get more detailed information. The results of the study show that the istinbāṭ method of Tablighi students, in general, is as same as other traditional students in other pesantrens which only apply qauliyyah method (using ulemas’ arguments written in classical books called Kitab Kuning). This study contributes significantly on how Tablighi santri of the Pesantren Temboro remain conserving a traditional scholarship knowledge (turats) with contextualization limitedly on some cases.Kajian ini mendiskusikan tentang istinbat hukum Islam atau fiqh dalam komunitas santri Tablighi di Pesantren Temboro, Magetan Jawa Timur dalam forum bahthul masail, forum yang mengkaji persoalan-persoalan hukum Islam. Hal yang menarik dari kajian ini adalah tradisionalisme santri Tablighi di Temboro yang dikenal sebagai komunitas santri salaf dan penganut Jamaah Tabligh. Pertanyaan adalah bagaimana model pemikiran hukum dan seperti apa metode istinbat yang mereka gunakan? Apakah metode istinbat hukum dalam forum bahtsul masail santri Tablighi sama dengan santri pesantren tradisional lainnya ataukah berbeda? Artikel ini menjawab pertanyaan tersebut bukan hanya untuk menganalisa bagaimana santri mengaplilasikan model istinbat hukum dalam forum bahthul masail, tetapi juga menganalisa produk-produk bahthul masail tersebut. Artikel ini didasarkan pada kajian kepustakaan terbatas, yakni hasil-hasil bahtsul masail yang dimuat dalam majalah santri-satri Temboro dalam kurun waktu tahun 2018, seperti Majalah Al-Madinah, Al-Maktabah, Humairo, and Tranqil. Salah satu ustadz yang terlibat dalam forum tersebut diwawancara untuk mendapatkan informasi yang lebih detail. Hasilnya, metode istinbat hukum santri Tablighi Pesantren Temboro secara umum sama dengan santri pesantren tradisional lainnya dan terbatas pada aplikasi metode qauliyyah (menggunakan pendapat para ulama yang terdapat dalam kitab klasik yang dikenal dengan kitab kuning). Kajian ini berkontribusi secara signifikan terhadap bagaimana santri Tabligh di Pesantren Temboro teguh melestarikan keilmuan tradisional (turats) dengan kontekstualisasi yang terbatas pada beberapa kasus.
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Mawardi, Kholid, and Cucu Nurzakiyah. "POLA PENDIDIKAN AGAMA DALAM KELUARGA JAMA’AH TABLIGH DI DESA BOLANG KECAMATAN DAYEUHLUHUR KABUPATEN CILACAP." Jurnal Penelitian Agama 20, no. 2 (November 11, 2019): 283–98. http://dx.doi.org/10.24090/jpa.v20i2.2019.pp283-298.
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The results of the study found that the responsibility of religious education of children in the family of Tablighi Jama'ah differed in terms of several conditions, namely first, when parents were not going to khuruj where both parents were responsible for children's education; secondly, when the father goes khuruj, then the mother is responsible for everything including children's education; third, when both parents go khuruj, then the responsibility of the child is left to other family members such as grandparents or their first adult children; and fourth, when the child goes to khuruj, where parents are responsible for children's religious education both mother and father. The pattern of the religious education in the Tablighi Jama'ah family in the village of Bolang is formed from several similarities held in the implementation of religious education, one of which is the daily activity that is carried out by the Tablighi Jama'at family. Al-Qur'an becomes one of the material given to children in the ta'lim. Children are taught how to read the Qur'an and memorize short letters such as Surat al-Falaq, al-Ikhlas, and so on. In addition to al-Qur'an, in this ta'lim there is a special study in the Tablighi Jama'ah, which is reading the book of fadhilah ‘amal, and the last is mudzakarah six characteristics.
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Engkizar, Engkizar, Munawir K, Soni Kaputra, Zainul Arifin, Syafrimen Syafril, Fuady Anwar, and Mutathahirin Mutathahirin. "Building of Family-based Islamic Character for Children in Tablighi Jamaat Community." Ta'dib 24, no. 2 (December 29, 2021): 115. http://dx.doi.org/10.31958/jt.v24i2.4847.
Full textAbstract:
This 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.
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Darise, Gina Nurvina, and Sunandar Macpal. "Masturah; Kerja Dakwah Istri Jamaah Tabligh." Farabi 16, no. 1 (June 1, 2019): 54–74. http://dx.doi.org/10.30603/jf.v16i1.1033.
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Jamaah tabligh adalah nama yang diberikan oleh masyarakat kepada sekelompok orang yang melakukan dakwah/tabligh dari masjid ke masjid. Karena jamaah ini setiap saat bertabligh, maka munculah istilah "jamaah tabligh atau JT". Selain suami, istri jamaah tabligh berkewajiban menjaga usaha dakwah di rumah dan senantiasa mendukung kerja dakwah yang dilakukan oleh suaminya, karena pada dasarnya usaha masturah (wanita) dapat memberikan pengaruh yang kuat untuk melahirkan generasi pejuang agama Allah dan para dai masa depan, sehingga dengan jelas bahwa usaha masturah (wanita) adalah bagian penting dalam kerja dakwah. Penelitian ini bermaksud menjelaskan bagaimana dakwah yang dilakukan oleh istri dari Jamaah Tablig. Temuan dari penelitian ini adalah dakwah seorang wanita/istri jamaah tabligh (masturah) dapat dilaksanakan dengan dua cara yakni: amal maqami wanita di rumah seperti, menghidupkan suasana ilmu, menghidupkan suasana masjid, menghidupkan suasana sunnah, menghidupkan tarbiyah walad, menghidupkan suasana dakwah dan menghidupkan perkhidmaan dan yang kedua pergi di jalan Allah yakni tiga hari setiap 3 – 4 bulan sekali, lima belas hari, empat puluh hari dan dua bulan India dan Pakistan.
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POOL, FERNANDE W. "Within and Beyond Modernity: Lived experiences and ethical interruptions of the Tablighi Jamaat in West Bengal." Modern Asian Studies 55, no. 1 (March 11, 2020): 1–39. http://dx.doi.org/10.1017/s0026749x19000180.
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AbstractThis article examines the implications of the growing presence of the Tablighi Jamaat in Joygram, a Muslim-majority village in rural West Bengal, India, drawing on fieldwork conducted between 2011 and 2013. The analysis of reformist Islam as a moral regeneration movement embedded in dharma and catalysing an alternative modernity contributes to the scholarship on lived experiences of Islam, modernity, and ethics. The Tablighi Jamaat in Joygram gains popularity in a political economic context of moral degradation and marginalization, which inspires engagements with globally resonant modern and anti-modern models of the self enveloped in the practice, discourse, and performance of Islamic reformism. These models mutually interact and conflict with locally particular practices and exclusionary categorizations. On the village level, the drive towards modernity ensues in conflicts over moral personhood and social exchanges. On the societal level, the modern aspirations of Joygrami Tablighis go beyond piety to ‘good culture’ and respected citizenship, and are embedded in anti-modern critiques of the hegemonic categorizations of the secular nation-state by which they are nevertheless confined. It is suggested that reformist Islam should not be misunderstood as pre-modern, anti-secular, or secular, but might better be called ‘post-secular’ because it encompasses those ideologies in vernacularized forms on the basis of a different ideal conception of society. Islamic reformism in Joygram may resonate with moral regeneration and reactionary movements elsewhere. This analysis of the Tablighi Jamaat demonstrates the potential challenges social movements face in the transition to alternative modernities.
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Husda, Husaini. "Jamaah Tabligh Cot Goh: Historis, Aktivitas dan Respon Masyarakat." Jurnal Adabiya 19, no. 1 (July 17, 2020): 29. http://dx.doi.org/10.22373/adabiya.v19i1.7483.
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This paper explores the basic matters related to the reason Tabligh Jamaah chose Cot Goh Mosque asa center of activity in Aceh; history and activities of Jamaah Tablihg in Cot Goh and the community’s response inthis region to the existence of Jamaah Tabligh in Cot Goh. This paper is the result of research using qualitativeapproach through naturalistic method. The data were collected by observation, interview and decumentationanalysis. Based on existing data, Jamaah Tabligh as an Islamic reform movement that chose the path of culturaldakwah originating from Mehwat North India has managed to spread to all corners of the world. To Indonesia,this movement has also managed to get into all corners of the country. This movement in Aceh is centered in CotGoh Mosque which is located in Gampong Lamme Garot Sub Montasik Aceh Besar. The choosing of this placeis caused by the central figure of Jamaah Tabligh Ustad Razi bin Raden Sulaiman is from this region, making iteasier for the organization to build communication with the surrounding community. Jamaah Tabligh is doinga variety of religious activities are very positive with various activities of dakwah, memakumrkan mosque, re-membrance and prayer, giving pronunciation salam, civilize the language of religion in every activity. The com-munity response around Cot Goh to Jamaah Tabligh is very positive by supporting and following all the activities.
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Hamdi, Saipul, Arif Nasrullah, Hafizah Awalia, Firdaus Abdul Malik, and Nurul Haromain. "PROSELYTIZING EXPANSION OF TABLIGHI JAMAAT IN WETU TELU INDIGENOUS COMMUNITY IN BAYAN, NORTH LOMBOK." SANGKéP: Jurnal Kajian Sosial Keagamaan 6, no. 1 (June 14, 2023): 29–43. http://dx.doi.org/10.20414/sangkep.v6i1.7048.
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Tablighi Jamaat's (TJ) proselytizing activity has had a significant impact on improving the religious practices of the community not only in India, where TJ was born and evolved, but also in other nations where they preach, including Indonesia. TJ's da'wah has reached rural places with strong customs. The purpose of this study is to investigate the growth and influence of TJ's da'wah movement in the Wetu Telu Bayan indigenous community in North Lombok. This study employs qualitative data collection approaches such as participant observation, in-depth interviews, and focus group discussions. According to the findings of this study, the beginning of TJ's da'wah expansion began with the movement of young people from the hamlet who were still in high school to Jamaah Tabligh's da'wah. He was successful in enticing the community to join by presenting various programs such as Safari Friday (Safari Jumat), a three-day church for spiritual growth. This program was strengthened by the Lombok Uatara Regent's program, namely emotional treatment (Termos) through khuruj, particularly Haji Bakrie, who is also a Tablighi Jamaat figure. This approach is highly effective and has a significant impact on the religious reformation in the Bayan customary region. Another study indicates that TJ members have successfully negotiated their teachings with traditional practices. The society began to renounce traditional practices that were seen incompatible with Islamic teachings.
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Sikand, Yoginder S. "Women and the Tablighi Jamacat." Islam and Christian–Muslim Relations 10, no. 1 (March 1999): 41–52. http://dx.doi.org/10.1080/09596419908721169.
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Nurlaila, Nurlaila, and Nofal Liata. "RESPON MASYARAKAT TERHADAP JAMAAH TABLIGH: STUDI KASUS VILLAGE JAMIATUN ULAMA, LAM ILIE TEUNGOH, ACEH BESAR." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 55. http://dx.doi.org/10.22373/arj.v1i1.9485.
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Jamaah tabligh is an organization that was originally pioneered by Maulana Muhammad Ilyas, an 'alim who lives in the north of the Indian capital, New Delhi. In Indonesia, the tabligh congregation began to enter estimated in 1952. The tabligh congregation has genuine motivation, is passionate and has high dedication and sincerity in carrying out Islamic da'wah in society. Tablighi congregations are able to set a good example and even earnestly practice the Sunnah of the Prophet Saw in their daily life. The people of Jamiatul Ulama Village, Indrapuri District, Aceh Besar District have different views on the existence of the tabligh congregation. This study aims to determine how the views of the people of Jamiatul Ulama Village towards the tabligh congregation and the influence of the teachings of the tabligh congregation on the morals of the Jamiatul Ulama Village community. In this study the authors used field research methods (field research) with a qualitative approach that collected data through observation, interviews, documentation. The results showed that the view of the community towards the tabligh congregation was different, there were those who accepted it actively, passively and there were those who did not accept it. The reason they accept it is because of its excellent preaching, morals, and the growing presence of the tabligh congregation in the mosque. The reason for those who do not accept it is because the community views the tabligh congregation as new teachings, lazy to work. With the existence of the community's morality tabligh congregation, a lot has changed, the community is increasingly fond of performing acts of worship, congregational prayers are increasingly living in mosques, and an increasing number of congregations at mosques. However, social activities between the tabligh congregation and the community in Jamiatul Ulama Village are less well-connected.
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Arifin, Zainal, and Lailatu Rohmah. "THE CONCEPT OF LEADERSHIP OF THE TRANSNATIONAL ISLAMIC IDEOLOGY PERSPECTIVE AND RESPONSES TO DEMOCRACY PRACTICES IN INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 1 (October 21, 2019): 213. http://dx.doi.org/10.32332/akademika.v24i1.1474.
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This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept.
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Murdiana, Elfa, and Titut Sudiono. "SELF-AWARENESS MOVEMENT: DERADICALIZATION OF STUDENTS' RELIGION UNDERSTANDING IN LAMPUNG PROVINCE." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 2 (January 8, 2020): 411. http://dx.doi.org/10.32332/akademika.v24i2.1820.
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Abstract
This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept..
Keywords: Leadership. Transnasional, and Democracy
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Latepo, Ibrahim, and Suharto Suharto. "PENGEMBANGAN MANAJEMEN DAKWAH JAMA'AH TABLIGH DALAM MEMBINA MASYARAKAT ISLAM SUKU TERASING." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 11, no. 2 (July 11, 2017): 237. http://dx.doi.org/10.24239/al-mishbah.vol11.iss2.61.
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This paper deals with the development of Jama'ah Tabligh's da'wah management in guiding Muslim community from isolated ethnic group in Subdistrict of Palasa, District of Parigi- Moutong. This study used an analysis of a science of da'wah. Jama'ah Tabligh's management of da'wah refers to modern management that includes planning, organizing, controlling and evaluating. From this concept, the principles of management are developed which include forecasting, planning, organizing, decision making, actuating, communicating, coordinating, centralization, motivating, controlling, budgeting, evaluatingand reporting, and so on. This becomes a reference, and will be developed into elements of da'wah conducted by Jama'ah Tabligh. These elements are developed into the model of travelling for the sake of Allah (khuruj fi sabilillah), which include activity at the site ('amal maqami) and moving activity ('amal intiqali). Both activities are made as a model for guiding both individuals and societ.
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Badriza, Kholili, Muhammad Wildan, and Thoriq Tri Prabowo. "Kampung Madinah Temboro as Tablighi Jama῾at Sub-Cultural Community: A Socio-Historical Studies." KARSA Journal of Social and Islamic Culture 30, no. 2 (December 29, 2022): 328–63. http://dx.doi.org/10.19105/karsa.v30i2.6438.
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Temboro, Magetan, is a unique village widely known as Kampung Madinah. The nickname comes from the Islamic tradition embedded in villagers’ everyday lives, associated with Medina, the Propeth’s city. Further observations show that their Islamic tradition is distinctive, primarily referring to the community’s affiliation with the transnational Tablighi Jama’at movement. This fact implies that the community has its worldviews, moral values, and lifestyle, which puts them into a sub-cultural community category. This research examines the socio-historical aspect of Kampung Madinah Temboro as Tablighi Jama’at Sub-Cultural Community between 1984 and 2009. Therefore, we employ historical inquiries and social approaches as methods. We discover that: 1) Pesantren al-Fatah and Markaz Temboro play their central roles in forming Kampung Madinah as a subcultural community based on the Tablighi Jama’at ideology; 2) The subcultural indicators appear in how they dress, how they interact, symbols in the environment, the values they hold, and the integration of the Tablighi Jama’at ideology into people’s daily activities; and 3) Both the Pesantren al-Fatah and the Tablighi Jama’at Markaz networks increase the probability of similar subcultural community emerging elsewhere.
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Aguswara, Winda Wirasti, Hapidin Toha, and Fasli Jalal. "Parenting : Tablighi Jamaat Point of View." International Journal of Multicultural and Multireligious Understanding 5, no. 5 (August 2, 2018): 156. http://dx.doi.org/10.18415/ijmmu.v5i5.354.
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Despite the documented importance of parenting style in early intervention, little is known about how parenting in a specific ethnic or group. This paper describes a religious adaptation of a parenting intervention from tablighi jamaat community under living in Jombang district- East Java, Indonesia. The purpose of this study was to explore, appreciate, and describe their experiences using a phenomenological methodology. Narratives were collected from nine participants of parents in tablighi jamaat community. Four thematic clusters were identified and an exhaustive description is presented to summarize the essence of their lived experience. The study indicates a strong sense of essential positivism for the participant’s stories, and overall it seems the implementation of Islamic religious values has brought some degree of spiritual, socially, and psychological meaning to their lives that they may not have otherwise noticed or experienced
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Metcalf, Barbara. "Travelers' Tales in the Tablighi Jamaat." ANNALS of the American Academy of Political and Social Science 588, no. 1 (July 2003): 136–48. http://dx.doi.org/10.1177/0002716203588001009.
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Yusuf, Moh. "Prinsip Ikrâm al-Muslim Gerakan Dakwah Jamaah Tabligh dalam Membangun Masyarakat Religius di Temboro Magetan." ISLAMICA: Jurnal Studi Keislaman 10, no. 2 (March 29, 2017): 299. http://dx.doi.org/10.15642/islamica.2016.10.2.299-324.
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This article explores the Da‘wah 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 religiosity.
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Mahlufi, Nizam Nizam, Siti Sumijaty, and Mukhlis Aliyudin. "Kegiatan Tabligh di Kalangan Penyandang Disabilitas Tunarunungu Wicara." Tabligh: Jurnal Komunikasi dan Penyiaran Islam 4, no. 2 (May 12, 2020): 127–44. http://dx.doi.org/10.15575/tabligh.v4i2.820.
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Di Jama’ah Tabligh Al-Latifah Buah Batu terdapat penyandang disabilitas tunarungu wicara. Para mubaligh disana menggunakan cara khusus untuk menyampaikan materi tablighnya kepada penyandang disabilitas dengan menggunakan Bahasa Isyarat dengan pendekatan Komunikasi Total. Adapun tujuan penelitian ini untuk mengetahui proses tabligh terhadap penyandang tunarungu wicara, materi tabligh yang disampakan terhadap penyandang tunarungu dan metode yang dilakukan dalam penyampaian materi tabligh terhadap penyandang tunarungu wicara di Jama’ah Tabligh Al-Latifah Buah Batu. Penelitian ini menggunakan metode penelitian dekriptif dengan pendekatan kualitatif dengan mengumpulkan, menganalisis data yang menggambarkan situasi kedaan dan hasil temuan lapangan yang bersifat non-hipotesis, selanjutnya mendeskripsikan apa yang dilihat, didengar, dirasakan, dan ditanyakan. Hasil penelitian ini menunjukkan bahwa kegiatan tabligh pada proses pelakasanaanya menemukan berbagai macam hambatan, Hambatan-hambatan tersebut adalah: (a) Perbedaan Kemampuan dalam Berbahasa Isyarat, (b) Hambatan lainya. Oleh karena itu ada upaya dalam mengatasi hambatan-hambatan, guna mengoptimalkan peyampaian materi menjadi lebih baik lagi : Mempedalam Bahasa Isyarat Komunikasi Total, (b) Pendekatan Secara Psikologis
Kata kunci : Tabligh; Tunarungu Wicara; Komunikasi Total.
In Jama'ah Tabligh Al-Latifah Buah Batu there are persons with hearing impairments. The preachers there use a special method to convey their material to persons with disabilities using Sign Language using the Total Communication approach. The purpose of this study is to find out how the tabligh process of deaf people is speaking, what material is tabligh delivered to deaf people and how the method is carried out in delivering tabligh material to deaf people in Jama'ah Tabligh Al-Latifah Buah Batu. This research uses descriptive research method with a qualitative approach by collecting, analyzing data describing the situation of the situation and the results of non-hypothesis field findings, then describing what is seen, heard, felt, and asked. The results of this study indicate that tabligh activities in the implementation process find a variety of obstacles, these obstacles are: (a) Differences in Sign Language Ability, (b) Other obstacles. Therefore there are efforts in overcoming obstacles, in order to optimize the delivery of material to be even better: Deepening the Total Communication Sign Language, (b) Psychological Approach.
Keywords : Tabligh; Deaf speech; Total Communication.
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Göktaş, Prof Dr Vahit, Mohammad Mahmudul Hasan, Saeyd Rashed Hasan Chowdury, and Murat İsmailoğlu. "Spirituality in the Context of Tablighi Jamaat and its Implication on Muslim Society: The Sufi Perspective." International Journal of Social, Political and Economic Research 9, no. 1 (April 9, 2022): 49–66. http://dx.doi.org/10.46291/ijospervol9iss1pp49-66.
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This study aims to discuss the process of self-purification in the Tablighi Jamaat and an attempt to shed light on how this Sufi ideological movement has increasingly gained popularity worldwide. Tablighi Jamaat is known as the institutional da'wah activities introduced by Maulana Ilyas, considering the demands of the modern Muslim mind and society. Tablighi Jamaat's primary purposes are to spread the message of Islam among the people and self-purification through religious practice. At the same time, this movement works for the spiritual restructuring of Islam at the grass-root level of society. The people of this Jamaat have been urging Muslims worldwide to focus on the core religious practices in pursuit of self-development and socio-Islamic reform. On the other hand, their lack of interest in traditional politics also accelerates people's religious fervour; this is considered another big reason for their popularity. In recent times, the activities of Tablighi Jamaat have expanded considerably in the Indian subcontinent and beyond. Through the efforts of the Tablighi people, a great awakening has taken place among the Muslim masses. Moreover, the people's interest in embodying Islam through practice and da'wah has increased anew. However, this paper considers analytical and qualitative research based on secondary data to give a detailed account of how Tablighi Jamaat's spiritual movement has received greater acceptance in Muslim society.
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Fahrezi, Irgi. "Kewajiban Suami Dalam Pemberian Nafkah Istri." Jurnal El-Thawalib 3, no. 3 (June 30, 2022): 399–409. http://dx.doi.org/10.24952/el-thawalib.v3i3.5639.
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Tablighi Jamaat is not an organization originating from Indonesia but a transnational organization originating from India. The founder of the Tablighi Jamaat is Muhammad Ilyas al-Kandahlawy, born in 1303 AH in the village of Kandalah in the Muzhafar Nagar region, North Banladesh India. He died on 11 Rajab 1363 H. His full name was Muhammad Ilyas bin Muhammad Isma'il Al-Hanafi Ad-Diyubandi Al-Jisyti Al-Kandahlawi then Ad-Dihlawi. Al-Kandahlawi is the origin of the word Kandalah, a village located in the Sahranfur area. While Ad-Dihlawi is another name for Dihli (New Delhi) the capital of India. It is in this country that the headquarters of the Tablighi Jamaat movement is located.This research is a field research (field research) and this research uses an analytical description approach. The data collection techniques in this study are interviews, observation, and documentation. The subjects of this study consisted of 3 families in Merangin Regency, Jambi Province as samples and Secondary Informants, namely the Tablighi Jamaat Community in Merangin Regency, Jambi Province.Based on research that the obligation to provide a living among the Tablighi Jamaat Community in Merangin Regency has been running according to what is in the Compilation of Islamic Law Article 80 Paragraph 4. Because every congregation who wants to go for khuruj they have to prepare a living that will be lived and needs during khuruj, they also have to ask permission in advance from the family who will be left behind.
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Nurinayah, Nurinayah, Gani Jumat, and Malkan Malkan. "العلاقة الزوجية في الأسرة (دراسة في جماعة التبليغ والدعوة بمدينة بالو)." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND SOCIETY 1, no. 1 (November 5, 2019): 116–34. http://dx.doi.org/10.24239/ijcils.vol1.iss1.8.
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This paper discusses the pattern of the husband-wife relationship and the concept of the marriage relationship in the family of Tablighi Jamaat in Palu city. The purpose of this study to reveal the pattern of husband-wife relations and the concept of the marriage relationship in the family of Tablighi Jamaat in Palu city. This research uses a qualitative approach. The data source was gathered through observation, interviews, and written sources. The research findings were that the pattern of husband-wife relation in the family of Tablighi jamaat when viewed from the aspect of the division of domestic labor, livelihood fulfillment and financial management, and decision making are based on cooperation and discussion. The concept of a marriage relationship that the husband is the head of the family. His responsibilities are to guide the family, provides for them financially, and invites people to Allah (da’wah). While the wife is the leader of the household. She is primarily responsible for the upbringing of children, to serve the husband, and stands by him in da’wah. The social rule in Tablighijamaat’s family is the religious teachings in accordance with jamaat principles. The research implication was that Tablighi Jamaat should provide sufficient time for family.
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Iskandar, Iskandar, Rosmita Rosmita, and Miftahul Jannah. "Penggunaan Cadar dan Konsekuensinya bagi Muslimah (Analisis Komparatif Antara Wahdah Islamiyah dan Jemaah Tablig)." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 2, no. 3 (November 22, 2021): 488–99. http://dx.doi.org/10.36701/bustanul.v2i3.398.
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This study aims to identify and understand the differences in the use of the veil and its consequences for Muslimah Wahdah Islamiyah and Jama'ah Tablighi. Problems in research; (1) what is the use of the veil and the consequences for Muslimah Wahdah Islamiyah?; (2) what is the use of the veil and the consequences for Muslimah Jama'ah Tablighi? This research uses descriptive qualitative research with field research methods (Field Research). Using normative, historical and sociological approaches. Primary data sourced directly from sources. Secondary data in the form of literature and documents in the form of books, articles and others. The results showed that Muslimah Wahdah (MW) and Masturah had different views on the law of wearing the veil. Muslimah Wahdah (MW) places greater emphasis on independence for all cadres and sympathizers and even Muslim women in general to make their own choices. Choose an opinion that requires the wearing of the veil or choose an opinion that views the sunnah. There is no coercion and intervention. While Masturah is more likely to adhere to the opinion that requires the wearing of the veil, especially to all Muslim women of the Tablighi Jamaat. As for the selection of the model and the color of the veil used, there were no significant differences between these two Muslim da'wah movements. However, Muslimah Wahdah (MW) is more lenient in this regard. The consequences they face when wearing the veil are generally the same. Challenges from the family and community that they must face.
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Thalib. "PEMBINAAN JAMAAH TABLIGH MELALUI PENGUATAN MODAL SOSIAL DI KOTA PALU." Paedagogia: Jurnal Pendidikan 8, no. 1 (November 27, 2019): 147–68. http://dx.doi.org/10.24239/pdg.vol8.iss1.14.
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Fostering of Muslims in particular is a necessity. Muslims need guidance to stay on their nature, namely peace, calm, and peace (congratulations). Therefore, to maintain and preserve the atmosphere (peaceful, calm, serene), then one of the da'wah movements that has taken a role is the Tablighi Jamaat. Forms of coaching that have been done include syuro (deliberation), ta'awun (help-help). The coaching is intended to be social capital in developing Muslims. Social capital is intended as an adhesive tool for the community, because it often occurs in Islamic internal conflict communities that will affect external conflicts (among religious believers). The formation of Muslims by the followers of Tabligh has clearly brought developments to Muslims, especially in the city of Palu, this development was marked by an increase in the number of halaqah from 2 halaqah (2001) to 12 halaqah (2018), and the development has benefited the community based at the mosque.