Implementation of Da'wah Tabligh In Fostering Sakina Families
4. The Da'wah Tablighi Model in Forming a Sakinah Family
Sakinah family formation for Tablig worshipers is not formal like foundations and rehabilitation centers that live in big cities. The concept of coaching in the Tablig congregation is traditional and is carried out naturally through khuruj fi sabilillah. A coaching that is carried out without special rules, without direction from the emir who led them to khuruj, but they see by themselves the state of this world and the people who fill it, including himself and then through the path of remembrance he remembers all his mistakes and repent in the way of Allah.
The method carried out in the Tablig congregation is a mental and spiritual therapeutic formula for anyone who is infected with an earthly and ongoing virus to create physical and spiritual health. Even with more and more intensive families who are having problems in carrying out treatment in the activities of the Tablig worshipers, the faster the path of healing accompanies it, even followed by mental and spiritual health.
In this context, a problematic family will be treated naturally in the routine activities of the Tabli congregation, which begins with khuruj fi sabilillah for three days.
They will get religious knowledge from initially only useful personally to be useful to be applied in the household. This is where in the end the troubled family is able to rebuild the household to become sakinah, mawaddah and rahmah.
Rebuilding households after household problems will certainly experience difficulties in living them, given that drugs are opium which is likely to be re-used for its users when their mental states are back down. For this reason, cooperation between
29 Ibid., h. 32
third, fourth, fifth, and so on is needed to develop the mentality of users to become anti-drugs.
This is the great concept of Tablig worshipers in conducting inner and physical therapy for troubled families. The practical implications of the khuruj after practicing all the provisions above, namely:
a. Knowing the importance of Islam to solve all problems.
b. Faith increases, there is the power to practice religion, religion is practiced not just theory. Religious teachings from waking up to going back to sleep are practiced.
c. Be gentle and ready to work together for good with anyone, anytime, and anywhere.
In one congregation, if we join pilgrims between provinces, usually different ethnic groups and previously did not know each other but had one goal, namely to improve faith and improve themselves (self help group). Fellow worshipers serve one another to gain humility but not inferiority. Each forgets status and position, all the same in God's sight.
d. Have the courage to talk in front of people (public speaking), share knowledge, look after each other.
e. Must not discuss the disgrace, both the disgrace of yourself, the disgrace of others, the disgrace of society, especially the disgrace of fellow worshipers. Must not discuss politics and may not ask for donations. Trying not to use other people's things even with fellow pilgrims.
f. Every morning there is a morning meeting (morning meeting). Everything must be based on deliberation. Both in choosing leaders or who is in charge. Each gets assignments in turn and in turn. There are cooking assignments, lecture assignments, hospitality meetings to the scholars, the government, and local community leaders. This will form a habit of deliberation, especially with children and wives at home.
g. Has an international soul. Meet fellow Muslims from all over the world. Global thinking. Lost arrogance has a lot of knowledge or wealth. Disappeared want to be called a cleric and respected.
h. There are intiqali practices (practices when khuruj with pilgrims / therapeutic community), there are maqami practices (practices when in one's own area with local residents and family / family therapy and couple support).
i. Harm Reduction (reduction of adverse effects) and Demand Reduction (reducing drug demand) and Islamic Step. In addition to learning to improve themselves, they also learn to invite others to improve themselves in a gentle and gradual way.
j. And many more benefits for our physical, mental and environmental health if we carry out this program correctly according to the directions.Khuruj fi sabilillah is like an estuary where gathering water is clear, murky, dirty, from mountains, from cities, from the countryside, and as from various rivers before entering the ocean. All Islamic programs from Islamic congregations and Muslims and Muslims from various backgrounds, statuses and professions throughout the world such as ESQ, Through this pathway, every problematic family member is able to rehabilitate themselves but also be able to forge themselves to be able to be wise and wise in a marriage in order
third, fourth, fifth, and so on is needed to develop the mentality of users to become anti-drugs.
This is the great concept of Tablig worshipers in conducting inner and physical therapy for troubled families. The practical implications of the khuruj after practicing all the provisions above, namely:
a. Knowing the importance of Islam to solve all problems.
b. Faith increases, there is the power to practice religion, religion is practiced not just theory. Religious teachings from waking up to going back to sleep are practiced.
c. Be gentle and ready to work together for good with anyone, anytime, and anywhere.
In one congregation, if we join pilgrims between provinces, usually different ethnic groups and previously did not know each other but had one goal, namely to improve faith and improve themselves (self help group). Fellow worshipers serve one another to gain humility but not inferiority. Each forgets status and position, all the same in God's sight.
d. Have the courage to talk in front of people (public speaking), share knowledge, look after each other.
e. Must not discuss the disgrace, both the disgrace of yourself, the disgrace of others, the disgrace of society, especially the disgrace of fellow worshipers. Must not discuss politics and may not ask for donations. Trying not to use other people's things even with fellow pilgrims.
f. Every morning there is a morning meeting (morning meeting). Everything must be based on deliberation. Both in choosing leaders or who is in charge. Each gets assignments in turn and in turn. There are cooking assignments, lecture assignments, hospitality meetings to the scholars, the government, and local community leaders. This will form a habit of deliberation, especially with children and wives at home.
g. Has an international soul. Meet fellow Muslims from all over the world. Global thinking. Lost arrogance has a lot of knowledge or wealth. Disappeared want to be called a cleric and respected.
h. There are intiqali practices (practices when khuruj with pilgrims / therapeutic community), there are maqami practices (practices when in one's own area with local residents and family / family therapy and couple support).
i. Harm Reduction (reduction of adverse effects) and Demand Reduction (reducing drug demand) and Islamic Step. In addition to learning to improve themselves, they also learn to invite others to improve themselves in a gentle and gradual way.
j. And many more benefits for our physical, mental and environmental health if we carry out this program correctly according to the directions.Khuruj fi sabilillah is like an estuary where gathering water is clear, murky, dirty, from mountains, from cities, from the countryside, and as from various rivers before entering the ocean. All Islamic programs from Islamic congregations and Muslims and Muslims from various backgrounds, statuses and professions throughout the world such as ESQ, Through this pathway, every problematic family member is able to rehabilitate themselves but also be able to forge themselves to be able to be wise and wise in a marriage in order
to maintain the balance of the household towards a harmonious family. In order to create a harmonious household, a family must always maintain a balance in various aspects of life.
The balance can be started from the husband and wife themselves who always maintain a balance of rights and obligations between them. As a husband who has been forged through khuruj to become a righteous person, then respecting his rights and fulfilling his obligations to his wife is a happiness in itself because then he will get the same treatment from his wife. As a pious husband, he should always do the best for his family, including prioritizing family living in spending his wealth above other interests.
The husband should also be very clever to spend his wealth, which is more important that comes first.
Spending wealth for alms in the way of Allah (including preaching) is the main thing. So with religious doctrine like that, it will be able to suppress the souls of former drug addicts to not return to using family property in the purchase of illicit goods such as drugs.
Ulema, businessmen, military, drug users, PLWHA, and others gathered in the Sabilillah fi khurujah before entering Islamic universalism and the unity of Muslims and Muslims all over the world.As was stated at the beginning of the study that Allah. has created every creature including human beings in pairs with the aim that they (humans) can settle down and make their families become sakinah mawaddah wa rahmah. Sakinah families are families that are fulfilled materially and spiritually (zahir or inwardly). Both needs must be balanced with each other. Because no peace of household will be created if one of the elements is not fulfilled. As the hadith conveyed by Anas ra, that when God wants a family to be individuals who understand and understand religion, the older ones love the smaller ones and vice versa, provide adequate sustenance in their lives, achieve their desires, and avoid them from all trials Then created a family called sakinah, mawaddah, wa rahmah.
Sakinah families through a review of the behavior and concepts of the Tablig congregation. The element is the creation of harmony of social relations, because humans can not live without a helping hand from others, as smart and as rich as he is.
Humans were created in the world as social creatures who instinctively need others. He needs to get to know each other so that an atmosphere of help is created between them. Both help in world affairs and help in the hereafter. Helping in the world affairs concrete examples such as mutual cooperation in completing a job that can not be completed alone such as making a house or something else. Whereas examples of helping and helping in the afterlife such as amar makruf and nahi mungkar, this is where the concept of al-khuruj was born in order to implement the social will.
In the end, it must be admitted that the Tablig worshipers have their own sakinah family concept, which is basically derived from Islamic law, although in some respects there is little difference in interpretation. In addition, the concept is also not or has not been stated in a consensus so that its implementation is not uniform among its members.
C. Conclusion
The concept of the sakinah family in the Tablig community is traditional, where they interpret and implement religious texts textually, so that the husband becomes the main center in the family with his wife as a second-class society whose job is to take care of the household and children. They believe that the man must lead in the house, so the wife must submit and absolutely obey her husband. Wives who are commonly referred to as "masturah" carry out religious teachings in accordance with the original sound of the religious propositions they hold. If they come out of the textual meaning then they have not followed the way of life of the Prophet Muhammad. along with his friends. In this context, everything that the wife does is always overshadowed by the curse, whether it is the curse of nature, angels, or Allah. It is undeniable that they still often use traditions that smell misogynist. This happens because they try to always be consistent in applying a way of life that is only based on the Koran and al-Hadith and does not take into account the social conditions of the people that exist today.
Reference
Kementerian Agama RI Badan Litbang dan Diklat Puslitbang, Kehidupan Keagamaan (Jakarta, 2011)
Undang-Undang Republik Indonesia Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam (Bandung : Citra Umbara, 2014)
Ulfatmi, Keluarga Sakinah Dalam Perspektif Islam (Kementerian Agama RI, 2011)
M. Ali Hasan, Pedoman Hidup Berumah Tangga dalam Islam (Jakarta: Prenada Media, 2003, cet. Pertama)
Hasanudin AF, Perkawinan dalam Perspektif al-Qur’an (Jakarta: Nusantara Damai Pers, 2011)
Mustafa Masyur, Qudwah di Jalan Dakwah (Jakarta: Citra Islami Press, 1999)
Hasan Basri, Keluarga Sakinah: Tinjuan Psikologi dan Agama (Yogyakarta: Pustaka pelajar, 1995)
Muhammad Amin Summa, Hukum Keluarga Islam di Dunia Islam (Jakarta: PT. Raja Grafindo Persada, 2004, cetakan pertama)
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Yusdani dan Muntofa, Keluarga Mashlahah (Yogyakarta: Pusat Studi Islam UII dan Komunitas Indonesia yang Adil dan setara-KIAS FP Yogyakarta, 2013)
Fuad Kauma dan Nipan, Membimbing Istri Mendampingi Suami (Yogyakarta: Mitra Pustaka, 2003)
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Aziz Mushoffa, Untaian Mutiara Buat keluarga: Bekal bagi Keluarga dalam Menapaki Kehidupan Cet.1 (Yogyakarta: Mitra Pustaka, 2001)
C. Conclusion
The concept of the sakinah family in the Tablig community is traditional, where they interpret and implement religious texts textually, so that the husband becomes the main center in the family with his wife as a second-class society whose job is to take care of the household and children. They believe that the man must lead in the house, so the wife must submit and absolutely obey her husband. Wives who are commonly referred to as "masturah" carry out religious teachings in accordance with the original sound of the religious propositions they hold. If they come out of the textual meaning then they have not followed the way of life of the Prophet Muhammad. along with his friends. In this context, everything that the wife does is always overshadowed by the curse, whether it is the curse of nature, angels, or Allah. It is undeniable that they still often use traditions that smell misogynist. This happens because they try to always be consistent in applying a way of life that is only based on the Koran and al-Hadith and does not take into account the social conditions of the people that exist today.
Reference
Kementerian Agama RI Badan Litbang dan Diklat Puslitbang, Kehidupan Keagamaan (Jakarta, 2011)
Undang-Undang Republik Indonesia Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam (Bandung : Citra Umbara, 2014)
Ulfatmi, Keluarga Sakinah Dalam Perspektif Islam (Kementerian Agama RI, 2011)
M. Ali Hasan, Pedoman Hidup Berumah Tangga dalam Islam (Jakarta: Prenada Media, 2003, cet. Pertama)
Hasanudin AF, Perkawinan dalam Perspektif al-Qur’an (Jakarta: Nusantara Damai Pers, 2011)
Mustafa Masyur, Qudwah di Jalan Dakwah (Jakarta: Citra Islami Press, 1999)
Hasan Basri, Keluarga Sakinah: Tinjuan Psikologi dan Agama (Yogyakarta: Pustaka pelajar, 1995)
Muhammad Amin Summa, Hukum Keluarga Islam di Dunia Islam (Jakarta: PT. Raja Grafindo Persada, 2004, cetakan pertama)
Ahmad Azhar basyir dan Fauzi Rahman, Keluarga Sakinah Surgawi (Yogyakarta: Titian Illahi, 1994)
Husein bin Muhsin bin ‘Ali Jabir, Membentuk Jama’atul Muslimin, alih bahasa oleh Supriyanto (Jakarta: Gema Insani Press, 1998)
Yusdani dan Muntofa, Keluarga Mashlahah (Yogyakarta: Pusat Studi Islam UII dan Komunitas Indonesia yang Adil dan setara-KIAS FP Yogyakarta, 2013)
Fuad Kauma dan Nipan, Membimbing Istri Mendampingi Suami (Yogyakarta: Mitra Pustaka, 2003)
Yusdani, Menuju Fiqh Keluarga Progresif (Yogyakarta: Kaukaba Dipantara, 2015)
Aziz Mushoffa, Untaian Mutiara Buat keluarga: Bekal bagi Keluarga dalam Menapaki Kehidupan Cet.1 (Yogyakarta: Mitra Pustaka, 2001)
Ahmad Azhar Basyir dan Fauzi Rahman, Keluarga Sakinah Keluarga Syurgawi, (Yogyakarta: Titian Illahi Press, 1994)
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