Abstract: This article aims to reveal the internalization of values in the dzikir zaman tradition, which is used as a means of cultural da'wah in the Sasak community of Lombok. From the title of the research that the researcher will study, namely on the internalization of the value of the Dzikir Zaman tradition as a medium for da'wah. Muhammad Arif Billah Al-Musangkawi. It began when one of the people from Mesanggok Village, H.
Muhali Bengkel so that a complete Dzikir was created like the Dzikir of the current era.
Da'wah Message From Dzikir in The Language of The Local Community
Arif Billah Al-Musangkawi is that there is an expression of sitting zikr which was earlier the identity of Dzikir of this era. Arif Billah Al-Musangkawi earlier with the martial arts he brought so that the Dzikir of the Mesanggok era became a complete unity as it is presented today. Even at the beginning of its appearance, when the Dzikir of this period did not have the elements of silat movement, it also included women, but it only focused on the sitting Dzikir, which was like the Dzikir قرط (Tariqah) in general (Interview with Mahyum, Mesanggok , Monday, 17 May 2021).
Until what we find today, the Dzikir of the mesanggok era is a form of innovation from the leader of today's Dzikir group.
The Practice of Remembrance of The Age in Staging
However, usually only ten types of movements or readings are performed at one stage, this is due to the limited time and energy of Dzikir Zaman members. Sooner or later the movement depends on the pace of the accompanying reading, because the movement has to adapt to the pace of the reading. At this stage, all the members of Dzikir Zaman including Hadi again sit down and say goodbye to the owner of the feast by singing a predetermined recitation.
Usually, this stage takes place at the time of the invitation to the opening ceremony of the pilgrimage to the holy land of Mecca, both for Hajj and Umrah.
The Process of Internalization Through Culture Internalization of values can be interpreted as a
The data obtained from the research conducted that internalized the value of the Dzikir Zaman tradition as a medium for da'wah in Mesanggok Village has two aspects, namely: the cultural aspects of the Mesanggok community and the aspects of the da'wah method in the Mesanggok period Dzikir art tradition. As for the process of internalization through culture, this is done so that the values in culture commemorating the times in Lombok NTB are not degraded by global values due to the absence of the ability to maintain self-identity. Due to the further erosion of our cultural values due to the influence of foreign cultures entering our country.
In the Mesangkok community there is a culture of dancing (together) so apart from the headstrong character of the Mesangkok community, they also always do whatever is together or in a group.
CONCLUSION
So many teenagers spend their free time hanging out on the streets, joining friends who often consume alcoholic beverages and even falling into the use of psychotropic substances and free sex. All because of the lack of even ignorance of young people about values and norms, the unwillingness of young people to face the outside world, full of bustle of worldly pleasures, the inability of young people to fill their free time with positive activities and the fragility of young people. teenage personality. The performance of dzikir zaman art tradition is a positive effort to improve youth activities in Mesanggok village, at least it is a real effort to prevent the evil actions of village youth because Dzikir Zaman is one of the art traditions whose performances are mostly from young people who are members of dzikir group from mesanggok period. (Interview with H. Yakkub, Mesanggok Saturday, August 23, 2022).
Going by this, the presence of memory of time as a medium of da'wah among Mesanggok teenagers has a good influence on the survival of Masanggok village teenagers. Memory of the time has an influence or can be related to changing behavior and attitudes. of mesanggok teens, in terms of the positive impacts they cause. Lower crime rates involving teenagers because there are not many teenagers hanging out on the streets often, which can lead to fights between teenagers. Frequently performing the movements of that time naturally builds up the endurance and fitness of the adolescent's body.
Comment [WU14]: Use primary references such as international journals published in the last ten years, from 2010 onwards.
DZIKIR ZAMAN IN LOMBOK
CULTURAL DA’WAH OF THE SASAK COMMUNITY
METHOD AND THEORITICAL FRAMEWORK This research using qualitative methods has
Regarding the data collection technique through this interview, it is a process to obtain data as information for research purposes with a direct question-answer or face-to-face process between the interviewer and the interviewee, using or without instructions. In order to get more accurate information or data, the steps taken by the researchers in collecting data are to conduct interviews with several figures in Lombok, including: Mesanggok Village Head, Mesanggok Village Religious Leaders, Traditional Leaders and Leaders of Dzikir Zaman Mesanggok Village, Members of Dzikir Zaman Mesanggok Village, Mesanggok Village Community. It states that internalization is a union or union of attitudes, standards of behavior, opinions and the process of assimilation of values in individuals.
In the language of psychology, it is an adjustment of beliefs, values, practices and default rules that exist in a person. The above insight shows that understanding these values has implications for social attitudes and practices. In the process, internalization has stages of giving value or valuing, emphasizing the level of confidence in the value received. Then, individuals and society feel attached to these values until society and individuals feel attached to fighting for the accepted and believed values. (James P. Chaplin, 1975).
Internalization is the process of inculcating or inculcating values without any coercion or intimidation to follow the taught values and acceptance and implementation is done voluntarily (sincerely) very appropriately when done in a religious formation. Therefore, the technique of religious formation carried out by internalization is the deep formation and life of religious values (religion) combined with educational values as a whole, the goal of which is integrated into the personality of students, so that it becomes one character or character of students. Internalization is the evaluation of a teaching, doctrine, or value, so that it is the belief and awareness of the truth about the truth or value that is embodied in attitudes and behavior.
Meanwhile, internalization, according to Mulyasa, is an effort to live and explore values so that they are embedded in each person.
RESULT AND FINDINGS
- Da'wah Message in The Form of Staged Traditions The process of delivering da'wah messages through
It cannot be separated from this event, this is also one of the factors inhibiting the proselytization of TGH. Da'wah message from Dzikir in the language of the local community Local community. The accompanying reading of the step Dzikir Zaman is the result of the ijtihad of one of the Hadi who until now leads the group Mesanggok Era Dzikir, namely Mr.
Da'wah adapted to the choice of alternative languages of the local community is also an important factor in supporting the success of da'wah. Comment [WU8]: If this is field research, it should say more about the interview results. In terms of da'wa, an innovation was carried out in the aspect of language and at the same time it became an effort to transmit the message of da'wa from Dzikir Zaman mesanggok, considering that language is an important factor in oral da'wa , Dzikir Zaman is present with the language of the local community.
It also narrates the noble qualities of Prophet Muhammad, as well as various events that serve as examples for humanity. In the early stages of carrying out activities or organizing the Dzikir Zaman Mesanggok, we (members) are already in a decent riding position in accordance with the provisions of the Hadi or the head of the Dzikir of this era. At this stage, it has become the core of Dzikir Zaman's performance where everything.
Comment [WU9]: After the interview, there should be an analysis by the author, not just a presentation of the interview results. The Zaman Mesanggok Dzikir group has a special feature in each performance where other Dzikir Zaman groups use other musical instruments, this is the case with the Mesanggok Era Dzikir group, which relies only on the reading sung by the Hadi (leader) of the Dzikir Zamana.
Similarity Found: 3%
Abstract: This article aims to reveal the internalization of values in the dzikir zaman tradition, which is used as a means of cultural da'wah in Sasak society. This research question is how the process of delivering da'wah messages in the culture of Sasak community in Lombok how the practice of dzikir zaman as a. In Islamic da'wah, art is part of the da'wah medium, which can be a special attraction for da'wah targets.
The method of da'wah through art is reminiscent of the ways once done by Wali Songo, who is known in the history of the development of Islam. In each region there are many differences and characteristics of the Dzikir art of the era. Al-Musangkawi and from the book Dala'ilul Khairat was also the forerunner of the Dzikir of the Mesanggok village era.
From him, most of the content of reading Dzikir Zaman came from the book Dalalilul Khairat given by H. And this is the origin of Gendang Beleq, who was not allowed to enter the village of Mesanggok. Arif Billah Al-Musangkawi earlier with the martial arts he brought so that the Dzikir of the Mesanggok era became a.
Da'wah message from Dzikir in the language of the local community Da'wah messages originate from the Qur'an and Hadith, both written and unwritten (oral), namely through messages (Risalah). At this stage, all members of the Dzikir Zaman, both Hadi and other members, sit cross-legged and solemnly listen to the readings recited by Hadi. It's reading. At this stage, all members of Dzikir Zaman, including Hadi, sit down again and say goodbye.
Apart from that, the presence of remembrance of the era as a medium for da'wah among Mesanggok teenagers has a good influence on the survival of.
