ISLAMIC PREACHING RHETORIC OF USTAZ ADI HIDAYAT’S (UAH) AND ITS SIGNIFICANCE AS SPEAKING MATERIALS FOR
THE SECOND-YEAR SENIOR HIGH SCHOOL STUDENTS
RETORIKA DAKWAH USTAZ ADI HIDAYAT DAN PEMANFAATANNYA SEBAGAI BAHAN AJAR TEKS CERAMAH KELAS XI SMA
Hermandra Universitas Riau,
Kampus Bina Widya KM 12,5 Kelurahan Binawidya, Kecamatan Binawidya, Pekanbaru, Indonesia 29295
Pos-el: [email protected] Umi Kulsum
Kantor Bahasa Provinsi NTB,
Jalan Dokter Sujono, Jempong Baru, Sekarbela, Mataram Pos-el: [email protected]
Elvi Citraresmana Universitas Padjadjaran,
Jlalan Raya Bandung Sumedang KM.21, Jatinangor, Kabupaten Sumedang, Jawa Barat 45363
Pos-el: [email protected]
Abstrak
Penelitian ini bertujuan mendeksripsikan retorika dakwah Ustadz Adi Hidayat yang meliputi struktur materi dakwah, metode dakwah, strategi penyusunan pesan, serta pemanfaatan hasil penelitian sebagai bahan ajar berbicara untuk teks ceramah pada siswa SMA kelas XI. Pendeskripsikan retorika dakwah Adi Hidayat menggunakan metode deskriptif analisis berdasarkan teori retorika dakwah. Bagian pembuka ceramah Adi Hidayat berupa salam pembuka, pujian kepada Allah Swt, shalawat kepada Rasulullah Saw, dan pernyataan pengantar menuju pokok dakwah. Bagian isi dakwah Adi Hidayat terdiri atas penjabaran dalil Al-Qur’an, dan hadist dengan bahasa Arab yang fasih. Bagian penutup berupa pengulangan materi dakwah, wasiat untuk mengingat Allah swt, kisah dan, dan salam penutup.
Metode dakwah Adi Hidayat yakni metode dakwah Al- Mauizah Al- Hasanah dan pernyataan persuasi, penjelasan, seruan, dan nasihat yang baik hal ini didukung dengan kemampuan dan kefasihan beliau berbahasa Aran dan penghafal Al-quran.
Adi Hidayat juga berdakwah dengan metode Al-Hikmah berupa pernyataan logis, faktual, dalil sahih dan kebenaran mutlak. Strategi penyusunan pesan dakwah Adi Hidayat secara keseluruhan berupa imbauan rasional dan emosional. Imbauan rasional dan emosional yang disampaikan dalam retorika dakwah Ustadz Adi Hidayat begitu menyentuh perasaan pendengar dengan menggunakan kata-kata yang mudah dipahami dan lugas. Pola retorika dakwah Adi Hidayat dijadikan bahan ajar multimedia interaktif dengan mendesain peta konsep pembelajaran dengan menyusun RPP menggunakan metode tanya jawab, pemodelan, dan latihan.
Kata Kunci: retorika dakwah Adi Hidayat, bahan ajar, berbicara
Abstract
This article aims at describing an Islam preacher, Ustaz Adi Hidayat’s (UAH), preaching rhetoric. It focuses on the structure, methods, and strategies used by UAH to convey Islamic messages. In addition, it emphasizes on the significance of research findings as teaching materials of speaking for the second-year senior high schools students. The preaching rhetoric was described based on the rhetoric theory of preaching. The opening section or introduction to UAH’s preaching consisted of opening greetings, praises to Allah, greetings to the Prophet Muhammad, and an introductory statement to the subject of the preaching. The main body section consisted of elaborations of arguments referring to the Quran and Hadith cited in fluent Arabic. The closing section or the conclusion section consisted of conclusions of the preaching materials, messages to remember Allah, Islamic stories in accordance with the messages and, closing greetings. The preaching method used by UAH was Al-Mauizah Al-Hasanah. Such method contained persuasive statements, elaboration, appeals, and piece of advice. He used it well since he could speak Arabic very well and he also memorized the Quran. In addition, he used the Al-Hikmah. The method contained logical statement, factual statements, strong arguments and absolute truth.
The strategies used to convey the messages, in general, was rational and emotional.
The appeals conveyed by the preacher touched the listeners or viewers. He used simple words that were easily understood by the listeners or viewers. UAH’s preaching of Islam rhetoric structure functioned as interactive multimedia teaching materials by designing learning concept maps and compiling lesson plans using the interview method, modelling, and exercises.
Keywords: Adi Hidayat’s (UAH) Preaching of Islam Rhetoric, Teaching Materials, Speaking
1. Introduction
The importance of rhetoric has long been realized by reliable communicators since long time ago. Historically, rhetoric developed in Greece around the 5th century BC (Arsjad and Mukti, 1988, p. 3). The ability of rhetoric plays an important role in achieving the purpose of speaking. Aristotle (in Oka 1976: 8) affirmed that everyone uses rhetoric according to his/
her own ability, when they speak. Rhetoric strategies used are in accordance with the context and personality of a speaker. Preparation for speaking, for instance a speech, in general, is carried out in accordance with certain goals, such as politics, advertisement, a piece of advice and preaching of Islam.
One of activities that requires speaking skill is preaching. It is commonly oriented towards religious matters or other specific matters. Good preaching of Islam influences listeners and viewers. The objective of a preaching of Islam is that anyone listening to or watching a preacher changes his or her attitudes from bad deeds to good ones and calls them to behave according to religious teachings. The ability to preach is part
of the speaking skill that must be possessed as early as possible (Muhtadi, 2012:4). Such ability is aimed not only towards religious purposes but also social ones. Therefore, it must be possessed by a person from an early age.
Rhetoric in the preaching of Islam cannot be separated from the ability to compile the preaching of Islam materials, methods, strategies used to deliver messages, and style used by a preacher. They play important roles on the achievement of the goals of the preaching.
Understanding the structure of preaching of Islam material systematically and logically enables a preacher of Islam to convey messages and piece of advice to listeners or viewers. A well-structured preaching of Islam also makes the listeners or viewers to easily understand every message conveyed by the preacher. The preaching of Islam method affects listeners’
interest in the messages conveyed. The message delivery strategy is required not to be monotonous but simple and easy to understand.
The preaching of Islam strategy is so important that a preacher understands the character and good communication in accordance with the
objectives of preaching of Islam.
Ustaz Adi Hidayat (UAH) is one of the well-known Islamic preachers (also called dai) in Indonesia. His preaching of Islam is broadcasted on a special channel and Youtube.
His ability in preaching of Islam is supported by his great mastery of Arabic. He memorizes huge number of the Hadith. His knowledge in Islam is reliable. He graduated from a university in Libya. He memorizes the Quran well. He even knows in what line a certain ayat (verse) of the standard mus’af (the Quran printed by the Kingdom of Saudi Arabia). Thus, here are some considerations for choosing Ustadz Adi Hidayat’s rhetoric as the object of this research.
Ustaz Adi Hidayat’s preaching of Islam rhetoric analyzed in this study are the structure, methods, and strategy used to deliver the Islamic messages. The rhetoric can be compiled into interesting speaking teaching materials. His rhetoric structure can be used for speaking teaching materials for the second-year students of senior high schools.
The formulation of the problem of this study are as follows:
1. How is Ustaz Adi Hidayat’s (UAH) preaching of Islam rhetoric?
a. How is the structure of UAH’s preaching of Islam material?
b. What methods are used by UAH in preaching?
c. What strategies are used by UAH to convey the Islamic messages?
2. How is the design of speaking teaching materials based on UAH’s preaching of Islam structure for the second-year students of senior high schools?
Preaching of Islam rhetoric is part of public speaking. It refers to two words. They are rhetoric and preaching of Islam. Rhetoric means the art of speaking which is naturally achieved. It is also called a talent. However, it needs technical skills. Today, rhetoric is defined as the art of speaking, which is used amongst humans in communication. The art of speaking does not mean speaking fluently without having any sense. It refers to the ability to speak and to give a short, clear, concise, and impressive speech. Rhetoric includes understanding, high creativity and fantasy, appropriate disclosure
techniques and elaboration of argument, and ability to convince others with evidence. In addition, it combines knowledge, thought, art, and the ability to speak. Rhetoric also means speaking a language in the right place and in the right time using correct words effectively.
Furthermore, rhetoric contains two meanings. Firstly, it, in a narrow context, refers to speaking. Secondly, rhetoric, in a broader context, refers to language uses. Therefore, it is no wonder that few people argue that rhetoric is something dealing with speech only. Rhetoric, based on the emphasis, is the art of speaking.
It can be deduced that rhetoric is a branch of knowledge that specifically focuses on speech and speaking activities (Oka, 1976: 3).
Oka (1976: 65) assured that several important rhetoric functions to be mastered to improve speaking skills are as follows.
1. Rhetoric provides knowledge to choose the right way of speaking.
2. It makes a person know how to analyze speech topics in a persuasive-objective way.
3. It drives a person to consider finding out non-artistic reviews.
4. Rhetoric makes a person place certain things to be well elaborated.
5. Rhetoric provides knowledge of choosing language styles and speaking performance.
Rhetoric is an art in speaking and the preaching of Islam is one of the speaking varieties. Preaching of Islam is a productive language skill. It means that preaching of Islam activities are active in accordance with certain goals. Language functions used in speaking also vary, such as informing, inviting, affirming, giving suggestions, giving arguments, and so on.
The achievement of one’s speech goals certainly cannot be separated from speaking techniques or rhetoric techniques used to convey the messages of the conversation (Rakmat, 2012: 2)
Enjang and Aliyudin (2012: 3) said that preaching of Islam, etymologically, means: (1) calling for, (2) inviting, (3) affirming or arguing, (4) actions or words used to attract people to do or not to do something, (5) pleading and asking for, or praying. It also means the process of delivering messages by calling for and inviting followers of a religion to obey messages. It also means a call for the followers in which the
objectives are to encourage them to do and to achieve the desired goals. Preaching of Islam aims to convey messages, moral teachings, and good deeds. Similarly, speech aims to inform, to influence, and to entertain others. Based on the arguments above, it can be deduced that preaching of Islam rhetoric is the art of speaking, which is known as a speech.
Preaching of Islam cannot be separated from the preparation of parts of the preaching which is known as the structure of the speech.
In general, the structure is the pattern that acts as a medium to extract ideas into one unified preaching of Islam message. Systematics or the structure of the preaching of Islam needs to be considered so that the messages are coherently conveyed. Systematically designed preaching of Islam attracts listeners or viewers’ attention.
Abidin (2012: 150) affirmed that the structure of the preaching of Islam, in general, consists of three main parts. They are introduction, main body (also called a discussion), and closing. The introduction serves as an opening. The main body consists of reasons, definitions, examples, stories, the preacher of Islam’s arguments, and the closing is the final part that contains conclusions of the preaching.
The opening section of a speech or other kinds of public speaking functions to attract listeners or viewers’ attention to receive messages from the beginning to the end of a speech. Ma’arif (2014: 76) assured that an opening of a speech aims to make listeners or viewers to be attentive, manageable, and ready to receive messages. The opening section generally contains praises to Allah, the God;
shalawat (greetings) addressed to the Prophet Muhammad; and gratitude to listeners and viewers as a form of initial motivation so that the listeners and viewers feel comfortable. The opening part of a speech or other public speaking activities functions as a stimulus or introduction to the main message.
The main body section is the main part of a da’wah. Ma’arif (2010: 45) said that the main body section of preaching of Islam should be in the form of definitions related to semantics or ushul fiqh, arguments derived from the Quran and the Hadith, discussions in factual and real examples, true stories and wisdom, arguments, persuasive statements, messages. The arguments
should be enriched with educative humor and repetition of the important points of the preaching. The closing part is the final part of the preaching section. Abidin (2013: 173) assured that the closing part should be conclusions of the speech emphasizing the core/main points of the speech and encouraging listeners or viewers to do as the messages ask to. The section, in addition, should contain whises, prayers, and closing greetings.
In an interpretation book, called Al- Hikmah, it is stated that hujjah (argument) must be accurate and useful for determining aqidah (the Islamic faith). Al-Hikmah means wisdom.
It is definitely true explaining the truth and removes doubt. The writer of the book assured that argument must be in line with the Quran.
The holy book says, “Call them to follow the Book that contains wisdom.” Wahbah al-Juhaili (in Enjang and Aliyudin, 2009: 90) defined bi al hikmah as clear words with clear arguments that can lead people to the path of the truth and reveal doubts.
Ibnu Rushd (in Enjang and Aliyudin, 2009: 88) assured that da’wah bi al hikmah (the wisdom preaching of Islam method) is a preaching that implements a substance approach that leads to philosophy conveyed through advice. In other words, it uses not only effective and popular rhetoric but also logical/factual or dialectical. Muhammad Husen Yusuf (in Enjang and Aliyudin, 2009: 100) said that da’wah bi al hikmah is a preaching of Islam in which Islamic messages are delivered in accordance with the level of human logic, language, and the environment of the listeners or viewers.
The listeners or viewers will accept messages conveyed to them as long as they are taken from the Quran and the Hadith and conveyed in accordance with level of understanding of the listeners and viewers.
Al-Hikmah method is a preaching of Islam method that provides religious advice and teachings. The correct arguments based on the method derive from the Quran and the Hadith (Saputra, 2011: 246). The presentation of preaching of Islam messages with the correct arguments aims to eliminate the doubts for listeners or viewers on the messages and religious teachings conveyed by a preacher.
In addition to the concept of Al-Hikmah
preaching of Islam method, Munir (2009: 12) reaffirmed that the Al-Hikmah method has an accurate concept. The accuracy in delivering messages is adjusted to the language and level of understanding of listeners and viewers in the right way. Thus, the method emphasizes three things. They are conveying the religious messages correctly, choosing the appropriate language register in accordance with the listeners and viewers, and conveying the messages in the right way.
Al-Mauidzah Al-Hasanah according to Enjang and Aliyudin (2009: 89) means as in the followings:
a) good lessons and advice, turning away from bad deeds through tarhib and targhib (encouraging and motivation), elaborations, explanations, language styles, warnings, narratives, examples, directions, and prevention taken in a right way;
b) lessons, explanations, narratives, warnings, directions, in a correct language register, or touching and deeply understood;
c) symbols, addresses, signs, promises, guides, hints, and arguments (amicably conveyed);
d) touching heart and being motivated to enhance charity;
e) advice, guidance and direction for the benefit, well done and responsible activities, familiar, communicative, easy to understand, and impressive;
f) a faithful and kind, sympathetic, and touching expression, an activity carried out according to the rules and laws, avoiding mocking, harassing, and blaming others;
g) gentle speech, slowly, gradually, and good manner, in the context of preaching of Islam, it makes a person feel appreciated and get a positive response.
In addition, Al-Mauidzah Al-Hasanah’s preaching of Islam method means advice, guidance, education, and warning. Saputra (2011: 252) assured that the method can be classified in several terms, namely: advice, guidance, teaching and educating, stories, good news and warnings, and wills (good messages).
Messages conveyed to listeners or viewers are usually persuasive. They contain appeals so that listeners or viewers can understand preaching of Islam and implement what are
conveyed in daily life. Arbi (2012: 263) said that in conveying preaching of Islam messages, it is necessary to think about methods and diction or choice of words. It aims to achieve the goals of the preaching of Islam itself.
One strategy for conveying the messages is to present messages rationally. Rational appeals are in line with an assumption that humans are basically rational human beings who will respond to emotional appeals if rational appeals are conveyed. Arbi (2012: 263) defined rational appeal as convincing others with a logical approach or presenting evidence and facts. This rational appeal is related to a framing strategy.
It also deals with the power of the messages in choosing facts that are understood by the listeners or viewers.
In line with Arbi’s argument, Ma’arif (2010: 50) reassured that rational appeals refer to the listeners or viewers logic. Messages that are delivered and supported by facts and data are better than messages that are simply based on personal opinions. A rational message will allow listeners or viewers to understand messages easily and even believe that the messages are true indeed.
Emotional appeals affect listeners or viewers. Arbi (2012: 263) affirmed that emotional appeals use words or language that touch the communicant’s emotion. Emotional appeals can also be interpreted as messages that touch the listener’s or viewer’s heart or emotions. Supporting the above opinion, Ma’arif (2010: 51) argued that emotional appeals are effective for persuasive communication because human tends to follow his heart and anything that influences his emotions. After touching the listener’s emotions, the next phase is presenting evidence and reasons that convince the listener’s or viewer’s logic. It aims to create persuasive and effective communication.
Furthermore, another message is an appeal to be remorseful with bad deeds that human does. Arbi (2012: 263) assured that appeal to fear is a kind of messages that are worrisome, threatening, or unsettling. The appeal of this message is effective to make listeners or viewers to obey religious teachings. Reinforcing the above opinion, Ma’arif (2010: 51) affirmed that the message to be remorseful with bad deeds carried out is a message that contains fear,
punishment, anxiety that make a sinner feels remorseful. This kind of appeal is generally used to create worry of doing things that break religious provisions.
The appeal of reward according to Arbi (2012: 263) is defined as appeal referring to things that promise something that is both desired and unwanted. This appeal for rewards can strengthen worship because it provides understanding of the rewards and punishments for what a person does during his life.
Ma’arif (2010: 51) also affirmed that the appeal of reward is the kind of cause and effect that is obtained due to doing something. The terms of sin and reward from God are part of the appeal for reward. In addition, reward is also closely related to the arguments of the Quran and Hadith regarding every virtue or benefit of performing sunnah (commendable) worship and an explanation of the consequences for every action that ends, whether a man goes to heaven or to hell in the afterlife. In addition, motive appeals are used in motivational appeals that touch the heart. The motivational appeals refer to the urge or desire that any action taken has a consequence.
In the Qur’an, it is stated that encouragement or motivation is a kind of promise of a better life if a person lives gratefully. Ma’arif (2010:
44) assured that motivational appeal messages are messages that contain an urge to act for a specific purpose and followed by invitations and hope.
Preaching rhetoric as an art of speaking certainly demands the innovation and creativity of a preacher in delivering religious messages.
Preaching of Islam that aims to give advice and a call for listeners or viewers to obey religious teachings need to attract them. Every preacher or public speaker has a different style of speaking and communicating with the listeners or the viewers. Ma’arif (2010: 134) reassured that every speaker has a unique style. It is possible that the speaker or a preacher has more than one style in communicating or delivering religious messages. There are nine styles of preaching of Islam. They are dominant, dramatic, debatable, passionate, impressionable, relaxed, caring, open, and amicable styles.
Teaching materials are very important in teaching and learning process. They help students understand the subject matter and
competencies that must be achieved. There are various types of teaching materials. They vary based on several classifications, namely form, work procedures, method, and nature. Prastowo (2014: 40) said that teaching materials in terms of forms are divided into printed teaching materials, audio teaching materials, audio visual, and interactive teaching materials. Then, teaching materials, in terms of work procedure or how they work consist of teaching materials that are not projected, projected teaching materials, audio teaching materials (requiring audio signals), video teaching materials (requiring video playback equipment, and media teaching materials. Furthermore, teaching materials, in terms of the nature are classified into print-based teaching materials, technology-based teaching materials, project teaching materials, and human interaction teaching materials.
The method used in this study was a descriptive analysis method. The method was used because it is in accordance with the reference of a qualitative research. Descriptive analytical research method is a way of problem solving by describing an object. The object to be described is limited to an effort to describe a problem, a situation, or an event as it is. The method revealed facts. Descriptive analysis method can also be defined as a problem-solving procedure by describing facts or conditions based on the facts that appear and what they are.
Data of the research were taken from UAH’s preaching of Islam videos. The videos consisted of two videos of speech, namely (1) Ibadah yang Memperbanyak Rezeki dan Mempercepat Terkabulnya Doa (Kinds of Worship That Multiply Prosperity and Fasten Dua or Prayer to be Answered by God) and (2) Evaluasi Ibadah Jumat (Friday Worship Contemplation).
The duration of speech analyzed in this study was different. The length of the first speech called Ibadah yang Memperbanyak Rezeki dan Mempercepat Terkabulnya Doa was 43 minutes and 25 seconds while the second speech called Jumat Evalusi Ibadah length was 35 minutes. The speech was then transcribed. The transcription of the speech was analyzed based on the theory proposed by the experts.
The data transcription of the speech were obtain by using some techniques, namely listening, note-taking, and documenting. The
data were analyzed using several techniques, namely identifying, classifying, presenting data, and analyzing the preaching rhetoric used by the preacher, Ustaz Adi Hidayat.
3. Findings and Discussions
3.1 Structure of Preaching of Islam Materials
The structure of preaching of Islam materials were analyzed by identifying, classifying,
and analyzing two videos of Adi Hidayat’s preaching of Islam speech. The structure of UAH’s preaching materials is presented in the following table.Title of the Preaching: Ibadah yang Memperbanyak Rezeki dan Mempercepat Terkabulnya Doa (Kinds of Worship That Multiply Prosperity and Fasten Dua or Prayer to be Answered)
Speech delivered : October 22, 2020 Length : 43.25 minutes File Format : MP4 Video
Table 1. Opening, Content, and Closing Title of Speech Structure of
Speech Content Forms
Ibadah yang Memperbanyak Rezeki dan Mempercepat Terkabulnya Doa (Kinds of Worship That Multiply Favour and Fasten Dua or Prayer to be Answered)
Opening
section Bismillahirohamannirrahim.
Assalammualaikum warahmatullahi
wabarakatu. Alhamdulillah wasolatu wasala muala rosulillah waala alihi washohbihi waman walah waba’du. Hadirin sekalian saudara saudariku sekalian dan pemirsa di mana pun berada. Alhamdulillah, kita telah menunaikan sholat isya berjemaah waktu Indonesia bagian barat tersambung langsung dari Mesjid Al-Ikhsan Pondok Timur Mas Villa Jakasia wilayah Bekasi.
Semoga seluruh yang sudah menunaikan sholat isya diterima oleh Allah Swt selueuh sholatnya, doa-doanya, amalan-amalannya.
Juga demikian sebagian saudara saudari kita si sebagian wilayah di muka bumi ini yang belum memasuki sholat isya, semoga diberikan oleh Allah kekuatan dan semangat untuk menunaikan ibadah ini dengan khusyuk insha Allah.
(Peace be upon you. All praise belongs to Allah. Sholawat (greetings) is addressed to the Prophet Muhammad. Ladies and gentlemen, listeners, and viewers. As human beings, we must express our gratitude to Allah. We are grateful because we have done the Isha prayer collectively and our speech tonight is live broadcast from the Al-Ikhsan Mosque, Pondok Timur Mas Villa Jakasia, Bekasi, West Java. May all of us who have done the Isha prayer be blessed by Allah and all prayers and good deeds will be rewarded by the God. Likewise, Some of our brothers and sisters in various parts of the world who have not entered the Isha prayer time, may Allah give the strength and enthusiasm to carry out this worship solemnly, insha Allah.
Opening greeting, thankful to Allah and shalawat (greetings) to the Prophet Muhammad, greeting listeners or viewers and pray good deeds for them
Main body
section Kita lanjutkan, iyyakanaq budu waiyya kanastain. Jika seseorang ingin dibuka oleh Allah segala peluang-peluang kebaikan dalam aspek kehidupannya yang lebih luas, bagi nya terbuka setiap sifat kebaikan selain tentunya pembuka dalam musaf dan pembuka amal sholeh. Maka di antara hal yang harus dia lakukan adalah iyyakanak budu waiyya kanastan. Dan ini disepakati oleh ulama tafsir sebagai intidari surah al fatiha. Rahasia di balik segala terbukanya peluang-peluang dan pintu- pintu kebaikan.
Kita akan memulai pembahasan dan turunan pembahasan tafsirnya pada kajian bahasa, kalimat. Iyya kanaq budu. Di pertemuan yang lalu kita sudah bahas nakbudu dengan makna ibadah, kepatuhan, ketundukan, dan makna-makna lain yang telah kita uraikan. Sekarang akan kita sambungkan dengan kalimat iyya kanaq budu seperti apa maknanya. Yang dengan itu akan membuka peluang kebaikan yang kita harapkan.
(Let’s continue, iyyakanaq budu waiyya kanastain. (You alone we worship and from You alone we seek help). If a person wants to have opportunities to do good deeds, Allah will give him the opportunity. One of the great things he must do is that he must be convinced that Allah alone he worships and from Him he seeks help. All Moslem scholars agree that it is the most important point of Surah Al Fatihah. Our discussion today is about what the secrets of all of opportunities of goodness open to us are. We will start the discussion by analyzing the fifth verse of Al Fatihah surah, iyyakanaq budu waiyya kanastain (You alone we worship and from You alone we seek help). Well, in the last meeting, we discussed nakbudu that means worship, obedience, and submission. Now we are going to link part of the verse with another part in the same verse to find out the meaning.
Worshipping Allah alone will open up
opportunities for the good deeds that we hope for.)
Elaboration/
supporting argument taken from the Quran
Closing
section Ada itu jemaah haji itu udah divonis secara medis, ini susah Pak tinggal ngitung waktu aja. Ngitung waktu, enak banget, waduh kayak penjaga kematian aja. Ya kan, ngitung waktu. teman-teman dokter mengatakan udah, tapi Pak saya mau haji. Bapak kondisi begini, ikhtiar. Yaudah sekaligus kalian gak usah persiapan apa-apa. Ini ikhram saya kain kafan saya. Ini kisah nyata teman-teman.
Ini kain kafan saya, saya bawa. Jika Allah berkehendak saya wafat, wafat saya di sana.
Jika tidak, saya akan kembali, ya Pak, kata dokternya ini mah secara medis paling lama sepekan dua pekan. Berangkat ke sana, barakallah. Haji Indonesia tamatu dulu.
Tamatu itu, umrah dulu baru haji. . Jadi ada tiga jenis. Ada ifrad haji saja tanpa umroh.
Ada kiran, haji dulu baru umroh. Kita umroh dulu baru haji. Jadi sampai di sana muntah darah, di arafah istirahat, capek mulai lelah, masuk kemudian ke puncak haji, wukuf di arafah . baru dimulai wukuf, udah lebih sepekan di Mekah belum meninggal juga katanya. Wukuf lagi biasa, Musdalifah kuat lagi. Muntah lagi keluar darah lagi. Sampai kemudian di Mina pun saat mabit, kan ada dua nafar awal dua hari dua malam di situ. Tinggal dengan nafar akhir. Tiga malam di situ tiga hari di situ. Dia pengen ambil yang sempurna tiga hari. Kalaupun saya wafat sempurna saya kerjaan sampai akhir bismillah. Jadi begitu dikerjakan tuntas haji selama 40 hari belum meninggal juga. Dokter bilang meninggal tapi perasaan saya lebih enak. Pulanglah kemudian ke Indoesia dalam keadaan selamat sentosa sejahtera. Sampai di rumah dicek tim medis sembuh penyakitnya Pak. Sembuh, pekan depannya dokter yang vonis tadi dia yang meninggal. Ini kisah nyata. Orang tadi udah joging ke alun-alun, dokter yang vonis tinggal ngitung hari Pak, dia yang meninggal. Saya bayangin malaikat israil kayaknya senyum- senyum aja ente duluan. Makanya saya sering katakan kematian itu bukan ukuran kita, tugas kita tuh Cuma ibadah sampai waktu kita tiba. Makanya kalau pengen semangat ibadah bayangkan setiap tidur mungkin hari ini saya wafat, mungkin hari ini saya wafat.
Makanya tambah semangat ibadahnya dan maksiat akan ditinggalkan sebab ketika berpikir berbuat maksiat membayangkan wafat gak akan jadi. Mau minum, minuman haram, bagaimana kalau saya minum ini wafat? Mau tanda tangan proyek yang tidak jelas, bagaimana kalau saat tanda tangan itu wafat? Mau ghibah bagaimana kalau saat ghibah itu wafat. Itu maksian akan tinggal selesai. Kembali kepada Allah. Inilah yang disebut dengan ikhtisos jadi rumusnya iyyaka di sini bukan sekedar dibaca, bukan sekedar kalimat hanya kepadaMu bukan tapi turunkan tiga rumus tadi. Yakinkan pada diri kita, tadi kalau kalimat quran tu, inna tancapkan di hati kita hanya Allah yang akan mengabulkan doa kita. Itu poin paling utama. Kalau keyakinan sudah sempurna di situ cari kalimat-kalimat yang indah seperti tadi nabi Zakaria, seperti nabi Ayyub, seperti juga nabi Isa as, seperti puncaknya nabi Muhammad saw. Azzizu alaihim ma anittum hariissun alai kum bi mukminina roufurrahim nabi Muhammad Saw. Yang terakhir yang ketiga ini untuk mendukung ibadah kita kepada Allah Swt.
Paham? Baik
Assalammualaikum wr wb.
(One day, one of pilgrim candidates was medically sentenced very seriously ill. He would not survive any longer based on a doctor team examination. In short, he was like counting downtown to his death. One of the doctors in the team asked him to keep calming down. The patient told the doctor that he would be going to perform haj. The doctor told the patient that he was seriously ill. However, the patient insisted to keep performing haj. He said the doctor that his ihram (clothing which pilgrims to Mecca are required to wear) he wore could be used as kafan (shroud used to cover a dead Moslem) for him if he died. He said if Allah decided him to die, he would die while performing haj. If not, he would be back. Several days later, he performed haj with other Indonesian pilgrims. Indonesia pilgrims did tamattu (performing umrah before haj) first. There are three ways of performing haj; tammattu, ifrat (performing haj only without umrah) and kiran. (performing haj before umrah). This is a true story. When he arrived in Saudi, he spitted up blood. Because he was exhausted, he rested at Arafah. Then, the peak of the Hajj came. It was the time for all pilgrims to do wukuf (stay) in Arafah. He did wukuf then.
After staying in Mecca for more than two weeks, he felt he was fine. He still survived.
He kept doing wukuf and visit Musdalifah.
Everything still went well with him after the first minutes of arrival there. However, some minutes later, he spitted up blood again. He then spent his nights in Mina. He had to stay there for two or three nights. Doing nafar awal (the initial leaving Mina for Mecca during the Haj) took two days. Doing nafar awal and nafar akhir (the initial and final leaving Mina for Mecca during the Haj) took three days.
So, he decided to stay there as perfect as he could. He believed that if he passed away, at least he had start to perform haj sincerely and intended to complete every step of haj from the beginning to the end. Surprisingly, he completely performed his haj for 40 days and he was still fine. He remembered what the doctors said that he would die soon but he felt better. He was back to Indonesia in a healthy condition. After arriving in Indonesia, a medical team checked him. The team said that he was recovered from his illness. One week later, one of the doctors that sentenced him that he would not survive died. The man even went jogging. The angel whose duty is to remove life
from human beings, Izrail just smiled at the doctors when they said that the man could not survive any longer. That’s why I often remind you that life and death is not human business.
It belongs to Allah. What we must do is to worship Allah until we die. Therefore, in order to be able to worship Allah enthusiastically, think of yourself before going to bed at night.
Imagine that you may die anytime. Believe me. You will worship much and avoid doing bad deeds because when we want to do something bad but then we remember that we are going to die, we will not do the bad things. When we wat to drink alcoholic drink, for example, then we think about passing away when we are drinking the hard drink or we die after drinking the alcoholic drink, we will never drink such drink. When you want to manipulate a project by breaking rules and regulation, then we imagine that we will day when we are signing the abuse project, we will abandon it. When gossiping, for instance, then we remember the death, we will stop gossiping and we are back to Allah wants from us. This is what is called ikhtisos.
Therefore, the verse iyyaka here must be implemented in daily life. Convince ourselves if we are committed to worshipping Allah, the God will answer our prayers. Only Allah will answer our prayers. That’s the most important point. Analyze how the previous prophets sent their prayer to Allah, such as Prophet Zakaria, Ayyub, Isa, and Muhammad. The last and the most important point is that we must pray Allah to support our worship. Keep it in your heart. Wassalammualaikum warahmatullahi wabarakatuh (closing greeting).
The data above presented the opening section of UAH’s preaching material consisted of opening greetings, salawat (greetings) to the Prophet Muhammad, and greeting to listeners or viewers. The opening greeting was then followed by a prayer that the Isha prayer done was accepted by Allah. After doing the opening section, UAH delivered the preaching materials by elaborating the essence of surah Al-Fatiha.
The elaboration was supported by the arguments of mufassirin (the experts in the Quran and Hadith interpretation). In the closing section, UAH told a true story that touched listeners or viewers’ heart regarding the death of human beings and the authority that Allah had. The closing section of the preaching contained the conclusions of the preaching and messages to listeners and viewers to obey the messages and
closed the preaching with closing greetings.
3.2 The Preaching of Islam Method
Overall, the dominant preaching of Islam method used by UAH was Al-Mauizah Al- Hasanah method in which the preacher gave pieces of advice (religious messages), persuaded/
warned listeners or viewers and supported his arguments with examples. Any argument the preacher gave were according to and taken from the Quran and the Hadith.
Title of the Preaching : Evaluasi Ibadah Jumat (Friday Worship Contemplation) Speech delivered : November 20, 2020
Length : 28.45 minutes
File Format : MP4 Video
Table 2. The Preaching Method
The title The Preaching
Method Preaching of Islam Messages Functions Evaluasi
Ibadah Jumat (Friday Worship Contemplation)
Al- Mauizah Al- Hasanah
Mengawali Jumat ini, Khatib mengimbau mengajak pada kita semua untuk bersyukur kepada Allah Swt. masih diberikan kita semua kesempatan untuk menunaikan ibadah Jumat berjamaah. Ini adalah bagian yang mesti kita syukuri karena perintah Jumat dalam Al Quran dilekatkan dengan kalimat iman. Sekaligus menandakan ukuran tingkat keimanan seorang hamba.
(First of all, I would like to call us to express our gratitude to Allah because He gives us an opportunity to do Jumah (Friday) prayer collectively. We must be grateful because Friday worship links to faith in the Quran and the Friday worship itself shows the level of faith of a Muslim.)
To persuade/ to appeal or invite
Al-Hikmah Ini adalah bagian yang mesti kita syukuri karena perintah Jumat dalam Al Quran dilekatkan dengan kalimat iman. Sekaligus menandakan ukuran tingkat keimanan seorang hamba. QS ke-62 dengan namanya Al Jumuah di ayat ke-9 yayahulazi na amanu izza nudiya lisolatini yaumil jumuah. Hei seluruh orang-orang yang beriman tanpa terkecuali. Panggilannya menggunakan kata al lazina. disebutkan sebanyak 1080 dalam Al-Qur’an menunjuk kepada objek tanpa batas, besarkah kecilkah, tuahkah, mudahkah, sepanjang punya iman. Diawali dengan kalimat ayuha ayu munada dan ha- nya tanbih penguat pengingat disebutkan 150 kali dalam Al-Qur’an. Seakan Allah ingin mengatakan hei semua orang yang beriman tanpa kecuali aku ingatkan kalian semua, izanudiyan lisholati li yaumil jumuati fasau illa zikrillah. Jika sudah tiba ada panggilan untuk menunaikan sholat Jumat, maka respon bergegas untuk ingat kepada Allah Swt. Rumus tafsir mengatakan, jika ada informasi dalam Al Quran apakah berupa perintah atau larangan atau sekadar informasi saja namun dibuka dengan kalimat iman, maka informasi yang disampaikan sekaligus menjadi ukuran tingkat keimanan seorang hamba. Sholat perintahnya dibuka dengan kalimat iman, Al Baqarah ayat ketiga alazi nayukminun bil ghoib wa yuqimunashola.
Sebelum dilakukan salat dibuka dengan
Absolute truth
iman. Maka sholat menujukkan tingkat keimanan seorang hamba. Semakin semangat sholatnya semakin menujukkan imannya kuat.
(We must be grateful because Friday worship links to what Allah said in the Quran and the worship shows the level of faith of a Muslim.
The 9th verse of the 62nd Surah of the Quran (Al Jumuah) stated that “O People who Believe, When the call for prayer is given on (Friday) the day of congregation, rush towards the remembrance of Allah and stop buying and selling, this is the better for you if you understand”. The verse uses the word al lazina. The word is used in the Quran 1080 times. The word refers to all mentioned after the word al lazina, without exception, whether old or young. It means that any male Muslim must obey the messages. The verse commences with ayyuha. The word ayyuha is used to reinforce the reminder. It was used 150 times in the Quran. Such frequent use showed that as if Allah wanted to say, ”O People Who Believe without exception I remind you all. When the call for prayer is given on (Friday) the day of congregation, rush towards the remembrance of Allah.
The interpretation rules said that if there is information in the Qur’an whether in the form of orders or prohibitions or just information but opened with a sentence of faith (al lazina, O People Who Believe)), then the information conveyed functions as indicator of faith level of the followers. The order of doing a prayer in the Quran was preceded by the word of faith, al lazina yukminuna bil ghoib (the 3rd verse of Surah Al-Baqarah). Before ordering the prayer, Allah put the word of faith.
Therefore, a prayer shows the level of faith of a Muslim. The more enthusiastic and sincere a Muslim does a payer, the better quality of the faith he has.)
The data above showed that UAH called listeners or viewers to express their gratitude to Allah since the God still gave them blessing and the opportunity to spend Friday and to perform Jumah prayer collectively. Friday is a special day for Muslims. UAH not only called
for Muslim to do a prayer but also conveyed the Qur’anic argument on the importance of Friday worship clearly. The method used by UAH was supported by his reliable understanding on the Quran and the Hadith.
3.3 Strategies Used to Convey Messages
The strategies used to convey the messages, in terms of psychological messages consisted of rational, emotional, motivational appeals, reward, and punishment. The appeals used by UAH to convey Islamic messages are as in the
Table 3. Messaging Strategy
Title of the
Speech Messages Conveyed Strategies used
to Convey the Messages
Evaluasi Ibadah Jumat (Friday Worship Contemplation)
Namun hadirin, dari sekian Jumat yang pernah kita tunaikan, yang mempertaruhkan keimanan kita di hadapan Allah Swt, berapa Jumatkah yang telah berhasil kita lalui dalam padangan Allah Swt? Dalam catatan Khatib yang sederhana, seorang baliqh yang berusia 20 tahun setidaknya telah menunaikan 650 kali Jumat dalam hidupnya. Jika ia berusia 30 tahun setidaknya ia telah menunaikan 1150 kali Jumat dalam hidupnya, jika ia berusia 40 tahun, setidaknya ia telah menunaikan jumat 1650 kali dalam hidupnya.
Dari sekian ratus ribu Jumat yang kita tunaikan, pertanyaannya berhasilkah Jumat yang telah kita tunaikan itu? Benarkah Jumat yang telah kita tunaikan dalam pandangan Allah itu?
(Friday prayer shows the level of our faith. However, how is our worship so far? How much of our worship will be rewarded by Allah? How much of them will be rejected? A 20 year old male Muslim spent at least 650 Fridays in his life. A 30 year-old-man spent at least 1150 Fridays in his life. A 40 year-old-man spend at least 1650 Fridays in his life. Of the hundreds or thousands worship we did on Fridays, is it rewarded by Allah? Is it according to what Allah wants from us? Think about them!
Logical appeals
Sampai Jumat ini, dari sekian ratus kali, ribu kali berapa kuantitas dan kualitas sholat kita yang ditingkatkan di hadapan Allah Swt?
Jangan-jangan sampai ribuan kali Jumat sholatnya masih standar- standar saja, masih yang fardu saja. Tahajud masih belum mampu bangun, dhuha belum dikerjakan. Selama hidup gak pernah sholat syuruq, selama hidup kurang rawatib. Tapi cita-citanya berjumpa dengan Allah, bersua dengan Rasulullah saw. Mana bekal kita di hadapan Allah.
(Until this Friday, out of hundreds and even thousand times, how good was our worship? Is the quality of our Friday worship better and better? Does it just fulfill the minimum standard? Do we do the worship because it is compulsory? Can we wake up late at night to a do Tahajjud (a prayer done at late night) prayer? Have we done Duha (a prayer done in early hours of the morning) prayer? Have we done Suruq (a prayer done in early minutes of the sun rises) prayer? Have we done rawatib (commendable prayers done before and/or after the compulsory prayers) prayer?
If we want to see Allah and the Prophet Muhammad, we must have abundant provisions to meet them.
Emotional Appeals following:
Title of the Preaching : Evaluasi Ibadah Jumat (Friday Worship Contemplation) Speech delivered : November 20, 2020
Length : 28.45 minutes
File Format : MP4 Video
The data above showed that UAH used rational and emotional appeals to convey the Islamic messages. Rational appeals are used to influence the realm of logic while emotional appeals are used to touch the listeners’ or viewers’ heart. Both types of message appeals are used to improve understanding and trust and to influence listeners or viewers to act according to religious norms.
3.4 Speech Teaching Model for the Second Year Student of Senior High School
Delivering a speech, according to the Curriculum of 2013, is taught at the first semester of the second year of senior high school. The objective of the lesson is that students are able to compose a speech text and deliver it. Based on the analysis on two of UAH’s preaching videos, in terms of the structure of the preaching, the methods and strategies used to convey the messages, the students were expected to adopt the structure. The steps taken to reach the objectives were as follows: initially, student watched the videos. Afterward, they analyzed the methods and strategies used by UAH. They were supervised by a teacher in this step. Then, a student had to choose a topic for his/her speech by himself/herself referring to the UAH’s structure.
A teacher will evaluate the student by asking them to answer multiple choice questions, to write the speech independently, and to perform the speech in front of the class.
4. Conclusion
The personality and preaching of Islam rhetoric play an important role in the success of message delivery. The mastery of rhetoric is useful to design what will be conveyed and what preaching methods are used. In terms of preaching, speech is part of speaking. It is mostly carried in one way, from the speaker to viewers and listener. However, it can be carried in two ways, from a speaker to listeners or viewers and from listeners or viewers to speaker, especially if the speech is a live broadcast and there is question and answer session during the speech.,
Ustadz Adi Hidayat (UAH) is a popular Muslim figure. He memorizes the Quran and
thousands of Hadith very well. He can also speak Arabic fluently. His fluent Arabic undeniably supports him a lot to be a great preacher. His clear speech, pronunciation, intonation, and fluency in reciting the Qur’an gives him an image of an intellectual and intelligent preacher.
The researchfindings on UAH’s preaching of Islam revealed that the preaching had a certain structure and good methods and strategies to convey the Islamic messages. The preaching structure he used is a complete structure which consisted of the opening section, the main body section, and the closing section. The opening section begins with opening greetings, praise to Allah SWT, greetings to the Prophet Muhammad, greetings to listeners or viewers, and prayers for goodness. The main body section begins with message delivery referring to the Quran and the Hadith. The closing section of the preaching contained conclusions. UAH also supported messages he conveyed with stories related to the messages, appeals to do good deeds, and closing greetings.
The preaching method used by UAH, in general, is appeals/persuasion so that listeners or viewers always remember Allah and express their gratitude to Allah. After that, he conveyed messages referring to the Qur’an which is absolutely true and unquestionable. He also used the Hadith to strengthen his arguments. UAH’s preaching contained pieces of advice calling for listeners or viewer to do good deeds for their benefit in the afterlife.
The strategy used by UAH to convey the Islamic messaged consisted of rational and emotional appeals. Rational appeals would touch the hearts of the listeners or viewers by providing logical arguments. The messages he conveyed was clear and meaningful. Messages in the form of warnings were given using emotional appeals.
The emotional appeals aimed to touch the heart of the listeners or viewers. Consequently, they contemplate on the mistakes they might have made. These appeals were effective to achieve the purpose of the preaching.
The research findings on UAH rhetoric preaching of Islam can be used as teaching materials for second-year students of senior high school. This teaching materials consist of UAH’s speech. The preacher is a model speaker.
Then, students can use UAH’s preaching rhetoric
structure. The students are asked to compose a preaching text independently by adopting the structure used by UAH. Finally, the students are asked to deliver the speech they compose in front of the class. The students are asked to
deal with correct spelling, pronunciation, and intonation. Learning how to use the rhetoric structure, strategies, and method used by UAH are carried out in three meetings.
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