JamaahTabligh (2) Pengantar. Sebagaimana artikel tentang Wahidiyah, artikel ini dikutip dari buku Polaritas Sektarian, Rekonstruksi Doktrin Pinggiran, sebuah buku hasil kajian siswa mutakharijin tahun 2007 pada Pondok Pesantren Lirboyo Kediri. Ditujukan agar masyarakat bisa mempertimbangkan secara matang segala aliran yang ada disekitarnya, bukan dalam tataran Evaluasi internal sesama Jamaah Tabligh yang di adakan di dalam rangkayan musyawarah berisi laporan (kargozari) tentang kegiatan yng telah dilakukan pada hari sebelumnya. Evaluasi eksternal berisi tentang penyampaian terima kasih dan mohon maaf dengan masyarakat atas kesalahan selama beriktikaf di masjid, dan mengajak masyarakat untuk bergabung AnNahl: 125). Pencurahan diri oleh Jamaah Tabligh (eksternalisasi) apa yang di curahkan oleh Jamaah Tabligh merupakan hikmah yakni suatu propesi yang dimiliki (keahlian mengaplikasikan ajaran islam kedalam dirinya) dalam suatu bentuk: 1. Cara-cara pencurahan Jamaah Tabligh dalam mengaplikasikan ajaran Islam(hikmah) yaitu; a. MAKASSAR, wahdah.or.id - Musyawarah Kerja Nasional XVI Wahdah Islamiyah Hadiri Mukernas XVI Wahdah Islamiyah, Prof Waryono Dorong LAZ Lebih Optimal dalam Gerakan Zakat dan Wakaf Pusmedikom - November 26, 2023 Vay Tiền Trả Góp Theo Tháng Chỉ Cần Cmnd. Question What is the ruling on the 40 days and 4 months to the different parts of the world to call Muslim brothers towards the duties of Islam? Summary of answer Jama’at al-Tabligh is one of the groups that are working for Islam. Their efforts in calling people to Allah cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. For more, see the detailed answer. Answer What is Jama'at al-Tabligh? Mistakes of Jama'at al-Tabligh Fatwas on Jama'at al-Tabligh Praise be to is Jama'at al-Tabligh? “Jama’at al-Tabligh ” is one of the groups that are working for Islam. Their efforts in calling people to Allah da’wah cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. Mistakes of Jama'at al-Tabligh These points may be summed up as follows, noting that these mistakes may vary within this group, depending on the environment and society in which they find themselves. In societies in which knowledge and scholars are prevalent and the madhhab of Ahl al-Sunnah wa’l-Jama’ah is widespread, the mistakes are much less; in other societies these mistakes may be greater. Some of their mistakes are 1 – Not adopting the aqidah of Ahl al-Sunnah wa'l-Jama'ah. This is clearly seen from the variations in the aqidah of some of their members and even of some of their leaders. 2 – Their not paying attention to shar’i knowledge. 3 – Their misinterpretation of some Quranic verses in a manner that was not intended by Allah. For example they interpret the verses on jihad as referring to “going out for da’wah”. The verses which mentioned the word khuruj going out etc. are interpreted by them as meaning going out for da’wah. 4 – They make their system of going out for da’wah an act of worship. So they started to misquote the Quran to support their system which specifies certain numbers of days and months. This system, which they think is based on evidence from Quran, is widespread among them in all countries and environments. 5 – They do some things that go against shari’ah, such as appointing one of them to make du'a for them whilst the group goes out for da’wah, and they think that their success or failure depends on whether or not this man was sincere and his du'a accepted. 6 – Da’if weak and mawdu’ fabricated ahadeeth are widespread among them, and this is not befitting for those who aim to call people to Allah. 7 – They do not speak of munkarat evil things, thinking that enjoining what is good is sufficient. Hence we find that they do not speak about evils that are widespread among the people, even though the slogan of this ummah – which they continually repeat – is “Let there arise out of you a group of people inviting to all that is good Islam, enjoining Al-Maruf Islamic Monotheism and all that Islam orders one to do and forbidding Al-Munkar polytheism and disbelief and all that Islam has forbidden. And it is they who are the successful” [Aal Imran 3104 – interpretation of the meaning] The successful are those who enjoin what is good and forbid what is evil, not just those who do only one of the two. 8 – Some of them fall into self-admiration and arrogance, which leads them to look down on others, and even to look down on the scholars and describe them as inactive and sleeping, or to show off. So you find them talking about how they went out and travelled, and they saw such and such, which leads to unfavourable results, as we have mentioned. 9 – They regard going out for da’wah as better than many acts of worship such as jihad and seeking knowledge, even though those things are obligatory duties, or may be obligatory for some people but not others. 10 – Some of them audaciously issue fatwas, and discuss tafsir and hadith. That is because they allow each one of them to address the people and explain to them. This leads to them speaking audaciously on matters of shari’ah. So they inevitably speak of the meaning of a ruling, hadith or verse when they have not read anything about it, or listened to any of the scholars. And some of them are new Muslims or have only recently come back to Islam. 11- Some of them are negligent with regard to the rights of their children and wives. We have discussed the seriousness of this matter in the answer to question no. 3043 . Hence the scholars do not allow people to go out with them, except for those who want to help them and correct the mistakes that they have fallen into. We should not keep the people away from them altogether, rather we must try to correct their mistakes and advise them so that their efforts will continue and they will be correct according to the Quran and Sunnah. Fatwas on Jama'at al-Tabligh There follow the fatwas of some of the scholars concerning Jama'at al-Tabligh 1 – Shaykh Abd al-Aziz ibn Baz said “Jama'at al-Tabligh do not have proper understanding of the issues of aqidah, so it is not permissible to go out with them, except for one who has knowledge and understanding of the correct aqidah of Ahl al-Sunnah wa'l-Jama'ah , so that he can guide them and advise them, and cooperate with them in doing good, because they are very active, but they need more knowledge and someone who can guide them of those who have knowledge of Tawheed and the Sunnah. May Allah bless us all with proper understanding of Islam and make us steadfast in adhering to it.” *Majmu’ Fatawa al-Shaykh Ibn Baz, 8/331 2 – Shaykh Salih al-Fawzan said “Going out for the sake of Allah does not refer to the kind of going out that they mean nowadays. Going out for the sake of Allah means going out to fight. What they call going out nowadays is a bid’ah innovation that was not narrated from the salaf. Going out to call people to Allah cannot be limited to a certain number of days, rather one should call people to Allah according to one's abilities, without limiting that to a group or to forty days or more or less than that. Similarly the da’iyah must have knowledge. It is not permissible for a person to call people to Allah when he is ignorant. Allah says interpretation of the meaning “Say O Muhammad This is my way; I invite unto Allah to the Oneness of Allah — Islamic Monotheism with sure knowledge” [Yusuf 12108], with knowledge, because the caller must know that to which he calls people, what is obligatory, mustahabb, haram and makruh. He has to know what shirk, sin, kufr, immorality and disobedience are; he has to know the degrees of denouncing evil and how to do it. The kind of going out that distracts people from seeking knowledge is wrong, because seeking knowledge is an obligation, and it can only be achieved by learning, not by inspiration. This is one of the misguided Sufi myths, because action without knowledge is misguidance, and hoping to acquire knowledge without learning is an illusion.” Thalath Muhadarat fi’l-Ilm wa’l-Da’wah And Allah knows best. Inilah kesesatan jamaah tabligh, kalimat rahasia jamaah tabligh dalam berdakwah, antara kenyataan dan pengakuan. "KALIMAT RAHASIA JAMA’AH TABLIGH" Inilah Kesesatan Jamaah Tabligh 1 - Sudah ma’lum bahwa jama’ah tabligh disingkat JT memiliki 6 dasar atau rukun dakwah, yang di atas 6 rukun inilah para pengikut JT dibai’at dan diatas rukun inilah dilaksanakan dakwah JT, barangsiapa yang keluar dari 6 rukun ini maka dia dianggap keluar dari JT. Enam rukun itu adalah Kalimat thayyibah, yaitu Laa ilaha illallah, Muhammadarrasulullah. Menegakkan shalat Menuntut ilmu dan dzikir Memulyakan kaum muslimin Ikhlas Keluar di jalan Allah Khuruj fi sabilillah Pembahasan 6 rukun JT ini bisa dibaca di dalam buku saya “Menguak Kesesatan Jama’ah Tabligh" MKJT dari halaman 13-43. Didalam mendakwahkan 6 rukun ini, JT memiliki jurus kalimat rahasia sehingga dengan jurus ini mereka mampu menjerumuskan banyak manusia ke dalam kesesatan JT. Apa kalimat rahasia itu? Kalimat rahasia itu adalah “SEGALA SESUATU YANG MENYEBABKAN MANUSIA LARI, YANG MENYEBABKAN MANUSIA BERPECAH BELAH, ATAU BERSELISIH DI ANTARA DUA ORANG, MAKA HARUS DITINGGALKAN KARENA MERUPAKAN PENGHALANG DAKWAH JT, PEMUTUS DAKWAH JT, PENGHANCUR DAKWAH JT.” Maka dengan prinsip inilah dakwah JT bisa berkembang pesat di seluruh dunia melalui bid’ah khuruj model JT. Contoh pelaksanaan kalimat rahasia JT dapat kita lihat ketika para da’i JT sedang berdakwah, padahal mereka belum waktunya berdakwah. Maka setiap da’i JT dibekali supaya memegangi kalimat rahasia ini. Ketika orang JT mau membahas rukun pertama dari rukun 6 rukun JT, mereka juga harus menerapkan 6 jurus ini. Sudah maklum di kalangan Ahlussunnah Wal Jama’ah bahwa kalimat tauhid, yaitu kalimat Laa ilaaha illaallah itu mengandung tiga macam tauhid, yaitu Tauhid Rububiyyah, Tauhid Uluhiyyah, dan Tauhid Asma’ was Sifat. Apabila da’i Ahlussunnah membahas kalimat tauhid ini maka mereka membahas dan menyampaikan semua tiga macam tauhid tadi, sehingga jelas dihadapan kaum muslimin siapa ahli tauhid yang sebenarnya dan siapa ahli syirik yang sebenarnya. Hal ini sangat berbeda dengan kelompok JT ketika membahas hanya kepada tauhid Rububiyyah saja, karena ini relatif aman dari munculnya perselisihan dan perpecahan. Sedangkan pembahasan Tauhid Uluhiyyah, maka ini tidak boleh dibahas karena di sana ada Salafy yang sangat anti pada kesyirikan. Salafy yang tidak membolehkan untuk mengadakan Syaddurihal perjalanan safar/bepergian ke kuburan, tidak boleh thawwaf di kuburan, tidak boleh bertawassul dan istighatsah kepada orang sholih yang sudah mati, sementara selain Salafy mereka membolehkan. Maka JT tidak berani membahas Tauhid Uluhiyyah ini karena menyebabkan perselisihan dan perpecahan. JT juga tidak berani membahas tauhid yang ketiga, yaitu Tauhid Asma’ was Sifat karena di sana ada sekian golongan atau kelompok yang berbeda yang tidak bisa dipertemukan, ada kelompok Asy’ariyah, ada kelompok Maturidiyah, ada kelompok Jahmiyah, ada kelompok Hululiyyah ajaran Phanteisme, menyatunya Allah dengan makhluk atau Wihdatul Wujud -dalam bahasa Jawa- dikenal dengan ungkapan Manunggaling Kawulo lan Gusti. Belum lagi disana ada kelompok Salafy yang menentang semua kelompok diatas sehingga JT tidak berani mambahas masalah tauhid ini karena akan menimbulkan perselisihan dan perpecahan. Demikian juga ketika JT mau mambahas rukun lainnya , rukun ilmu misalnya maka jurus kalimat rahasia ini wajib dipegangi. JT membagi ilmu itu menjadi dua, yaitu ILMU FADHA'IL dan ILMU MASA’IL ilmu fiqih. Ilmu yang pertama yakni Ilmu Fadha'il atau yang lebih dikenal dikalangan mereka Fadhilah 'Amal dianggap lebih aman untuk membahasnya dari timbulnya perselisihan dan perpecahan. Sementara Ilmu Masa’il sangat sarat timbulnya perselisihan dan perpecahan -menurut mereka- karena mereka mendahulukan khuruj daripada thalabul ilmi mencari ilmu. Maka orang JT tidak berani membahas ilmu masa’il dan masalah ilmu masa’il ilmu fiqih ini diserahkan kepada Ulama’ negeri wilayah tersebut. Orang JT cukup dengan ilmu Fadha'il saja. Dan begitu seterusnya, yaitu semua wajib dihindari. Sungguh kalimat rahasia JT ini sangat bertentangan dengan prinsip dakwah Ahlussunnah Wal Jama’ah. Konsekuensinya, seorang da’i JT harus bisa bermuka banyak dengan mendiamkan kesyirikan yang ada di hadapannya, mendiamkan kebid’ahan dan kesesatan yang ada di hadapannya. Bahkan JT juga menjadi penolong dari perbuatan kemungkaran "Ketika ada orang yang merokok, mereka malah membelikan; ketika ada yang mabuk, mereka malah menyiapkan gelasnya; dan ketika ada orang yang mencukur jenggotnya, mereka yang menyiapkan siletnya pisau cukur. Padahal Allah subhanahu wa ta’ala berfirman “Dan janganlah kamu mencampur adukkan yang hak dengan yang batil dan janganlah kamu sembunyikan yang hak itu, sedang kamu mengetahui.” 42 Adapun da’i Salafy Ahlussunnah Wal Jama’ah, dia menerangkan kepada umat Islam bahaya-bahaya kesyirikan, macam-macamnya, menyeru kepada umat untuk menjauhi syirik dan pelakunya sehingga menjadi jelas dan terang di hadapan umat antara syirik dan tauhid, antara ahli syirik dan ahli tauhid. Da’i Salafy Ahlussunnah Wal Jama’ah juga menerangkan kepada umat bahaya-bahaya bid’ah, macam-macam bid’ah, dan siapa yang disebut ahli bid’ah. Diterangkan kepada umat pentingnya mempelajari dan mengamalkan sunnah, sehingga dengan itu jelaslah di hadapan umat siapa ahli bid’ah dan siapa ahli sunnah, yang keduanya berbeda dan tidak bisa disatukan. Da’i Salafy juga menerangkan kepada umat bahaya perbuatan mungkar dan maksiat dan bahaya tidak ditegakkannya amar ma’ruf nahi mungkar diringkas dari kitab Al-Qhuthbiyyah Hiyal Fitnah Fa’rifuha karya Asy-Syaikh Ibrahim Ibnu Sulthon Al-Adnany, hlm. 7-12 SERIAL KESESATAN JAMAAH TABLIGH Muqaddimah Kalimat Rahasia Jamaah Tabligh Kisah Kelabu Jamaah Tabligh Pengakuan Mantan Jamaah Tabligh FATWA PARA ULAMA SUNNAH TENTANG JAMA’AH TABLIGHPendahuluan Segala puji hanya untuk Allah semata, dan salawat dan salam atas Rasulullah dan keluarganya serta sahabat-sahabatnya dan atas siapa yang mengikuti petunjuknya. Amma ba’ telah sampai kepada penyusun beberapa lembaran yang berisikan perkataan dua orang alim salafi Syaikh Ibnu Baz dan Ibnu Utsaimin, dimana sebagian orang Jamaah Tabligh ini menyebarkan dan membagi-bagikannya di kalangan orang yang tidak menmpunyai ilmu dan orang yang tidak mengetahui hakikat manhaj ajaran mereka yang batil dan aqidah mereka yang pada perkataan dua orang Syaikh itu terdapat apa yang melayani mereka. Sebenarnya, perkataan Syaikh Ibnu Baz berdasarkan kepada ungkapan dan pengakuan seorang tabligh atau orang simpatisan dengan mereka, ia menceritakan kepada Syaikh Ibnu Baz berbeda dengan apa yang mereka pegang, dan ia menggambarkan kepada Syaikh tentang mereka tidak seperti gambaran mereka yang sebenarnya. Apa yang kita katakan ini dipertegas oleh ucapan Syaikh Ibnu Baz sendiri, beliau berkata “Dan tidak diragukan lagi sesungguhnya manusia masyarakat sangat membutuhkan sekali kepada seperti pertemuan-pertemuan yang baik ini, yang berkumpul untuk mengingatkan kepada Allah dan dakwah mengajak kepada berpegang kepada agama Islam dan mempraktekan ajaran-ajrannya dan memurnikan tauhid dari bid’ah-bid’ah dan khurafat-khurafat”.Lihat fatwa beliau no 1007 tertanggal 17/8/1407, yaitu yang sekarang disebarkan oleh Jamaah TablighHal ini mengambarkan bahwasanya penulis pengakuan dan pernyataan itu sungguh telah menyebutkan pada pernyataannya itu, bahwa sesungguhnya jamaah ini mengajak kepada berpegang teguh dengan agama Islam dan mempraktekkan ajarannya serta memurnikan tauhid dari bid’ah-bid’ah dan khurafat-khurafat. Maka dengan sebab itulah Syaikh memuji seandainya penulis pernyataan itu mengatakan perkataan yang benar tidak berbohong tentang mereka, dan menggambarkan mereka sesuai dengan hakikat mereka yang sebenarnya, dan menerangkan ajaran mereka yang rusak, niscaya kita tidak melihat dari Imam Ibnu Baz yang salafi muwahhid yang bertauhid ini kecuali celaan pada mereka, dan tahdzir peringatan dari mereka dan dari bid’ah-bid’ah mereka seperti yang beliau lakukan dalam fatwa beliau terakhir tentang mereka yang dilampirkan dalam makalah dalam perkataan allamah Ibnu Utsaimin apa yang melayani mereka, lihatlah kepada perkataan beliau berikut ini “Catatan Jikalau perbedaan itu terdapat pada masalah-masalah aqidah maka wajiblah diperbaiki dan apa saja yang berbeda dengan mazhab salaf maka wajiblah diingkari dan ditahzir diperingatkan untuk menjauhi dari orang yang menempuh/melakukan apa yang menyelisihi mazhab salaf pada permasalahan fatwa Ibnu Utsaimin 2/939-944 sebagaimana yang ada dalam selembaran yang disebarkan oleh Jamaah Tabligh diragukan lagi sesungguhnya perbedaan antara salafiyin, ahlu sunnah dan tauhid dengan Jamaah Tabligh, adalah perbedaan yang kuat, dan dalam, tentang masalah aqidah dan manhaj.Karena, mereka itu adalah beraqidah Maturidiyah yang menghapus sifat-sifat Allah, mereka adalah sufi dalam masalah ibadah dan adab, mereka melakukan bai’at berdasarkan atas empat ajaran terikat sufiyah yang tenglam dalam kesesatan dan diantaranya, sesungguhnya ajaran sufi itu berdiri atas ajaran hululiayh Allah menyatu dengan Makhluk dan wihdatul wujud Allah dan makhluk itu satu, perbuatan syirik dengan kuburan, dan lainnya dari bentuk-bentuk ini, dapat dipastikan allamah Ibnu Utsaimin tidak mengetahuinya tentang mereka, kalau seandainya beliau mengetahui hal itu pasti ia telah menghukum mereka dengan kesesatan dan pasti beliau telah mentahdzir memperingatakan dari mereka dengan peringatan yang keras, dan tentu beliau telah menempuh jalan salafy terhadap mereka, seperti yang dilakukan oleh dua orang Syaikh beliau yaitu Imam Muhammad Bin Ibrahim dan Imam Ibnu seperti yang dilakukan oleh Syaikh Al-Albani, Syaikh Abdur Razzaq Afifi, Syaikh Fauzan, Syaikh Hamud At Tuwaijiri, Syaikh Taqiyuddin Al Hilali, Syaikh Sa’ad Al-Hushein, Syaikh Saifur Rahman dan Syaikh Muhammad Aslam. Dan mereka-mereka ini mempunyai karangan-karangan yang agung yang menerangkan akan kesesatan Jamaah Tabligh, dan bahayanya apa yang mereka pegang dari segi aqidah dan manhaj yang sesat, maka hendaklah orang yang mencari kebenaran merujuk kepada karangan-karangan itu. Dan sungguh Abdur Rahman Al Misri telah menarik kembali apa yang telah ia tulis berhubungan dengan pujiannya terhadap Jamaah Tabligh dan mengakui kesahalannya di hadapanku penulis.Adapun Yusuf Al-Malahi, beliau ini adalah diantara orang-orang yang ikut bersama mereka selama bertahun-tahun, kemudian ia menulis satu kitab tentang mereka, dengan menerangkan kesesatan mereka, rusaknya akidah mereka, kemudian sangat disayangkan sekali, ia kembali meninggalkan kebenaran dan fakta, dan ia telah menulis tentang mereka dalam kitabnya yang terakhir, sedang kitabnya yang pertama menyokongnya, dan apa yang telah ditulis oleh para ulama manhaj salaf tentang mereka mematahkan kebatilannya. Kaidah yang mulia mengatakan Jarh celaan lebih didahulukan atas ta’dil pujian, membantah setiap pujian yang keluar dari siapapun, jika kiranya orang-orang Jamaah Tabligh berpegang teguh kepada kaidah-kaidah islamy yang benar, dan menempuh jalan-jalan ahli ilmu dan penasehat, terhadap Islam dan oleh Syaikh Rabi bin Hadi Al Madkhali. Pada tanggal Tahdzir Peringatan Dari Jama’ah Tabligh Fatwa Terakhir Syaikh Abdul Aziz Bin Baz Tentang Tahdzir Peringatan Dari Jamaah Abdul Aziz bin Abdullah Bin Baz telah ditanya tentang Jamaah Tabligh, si penanya berkata “Wahai samahatu Syaikh, kami mendengar tentang Jamaah Tabligh dan dakwah yang mereka lakukan. Apakah Syaikh menasehatiku untuk bergabung dengan jamaah ini? Saya mohon diberi bimbingan dan nasehat, semoga Allah melipat gandakan pahala Syaikh”Maka Syaikh menjawab dengan mengatakan Setiap orang yang berdakwah kepada Allah maka ia adalah mubaligh, balighu anni walau ayah artiya “sampaikanlah dariku walau satu ayat”. Akan tetapi Jamaah Tabligh yang terkenal, yang berasal dari India ini, mereka memiliki khurafat-khurafat, mereka memiliki sebagian bid’ah-bid’ah dan perbuatan syirik, maka tidak boleh keluar berpergian bersama mereka, kecuali seorang yang memiliki ilmu, ia keluar untuk mengingkari perbuatan mereka, dan mengajar mereka. Adapun jikalau ia keluar untuk mengikuti mereka, maka jangan jangan keluar bersama mereka-pent.Karena mereka memiliki khurafat-khurafat, mereka memiliki kesalahan dan kekurangan dalam ilmu, akan tetapi jika ada jamaah dakwah selain mereka dari kalangan ahli ilmu dan ahli pemahaman, maka tidak mengapa-pent ia keluar bersama mereka untuk berdakwah kepada seseorang yang memiliki ilmu, dan pemahaman, maka ia keluar bersama mereka untuk memahamkan mereka, mengingkari kesalahan mereka, dan membimbing mereka kepada jalan yang baik, serta mengajar mereka, sehingga mereka meninggalkan mazhab ajaran yang batil, dan memegang mazhab ahli sunnah wal jamaah.”Maka hedaklah jamaah tabligh dan siapa yang simpati kepada mereka mengambil faidah dari fatwa ini yang menjelaskan kondisi mereka sebenarnya, akidah mereka, manhaj mereka dan karangan-karangan pemimipin mereka yang mereka ikuti.[Saya mentankskripkan dari kaset dengan judul Fatwa samahatus Syaikh Abdul Aziz Bin Baz ala Jamaatu Tabligh, fatwa ini dikeluarkan di Taif kira-kira dua tahun sebelum beliau wafat, dan di dalamnya terdapat bantahan terhadap kekeliruan Jamaah Tabligh terhadap perkataan yang lama yang bersumber dari Syaikh, sebelum jelas baginya akan hakikat kondisi dan manhaj mereka]Jama’ah Tabligh dan Ikhwan Tergolong Dari 72 Golongan Firqah Syaikh Abdul Aziz bin Abdullah Bin Baz telah ditanya Semoga Allah berbuat baik kepada Anda, hadits Nabi Shallallahu alaihi wa sallam, tentang berpecahnya umat-umat yakni sabda beliau “Umatku akan terpecah menjadi 73 golongan kecuali satu”. Apakah Jamaah Tabligh dengan kondisi mereka yang memiliki beberapa kesyirikan dan bid’ah, dan Jamaah Ikhwan Muslimin dengan kondisi mereka yang memiliki sifat hizbiyah berkelompok, dan menentang penguasa, serta tidak mau tanduk dan patuh, apakah dua golongan ini masuk ? ke dalam hadits tadi-pent”.Maka Syaikh menjawab “Dia masuk dalam 72 dolongan ini; siapa yang menyelisihi akidah ahli sunnah maka ia telah masuk kepada 72 golongan. Maksud dari sabda beliau umatku adalah umat ijabah artinya mereka yang menerima dan menampakkan keikutan mereka kepada beliau, tujuh puluh tiga golongan, yang lolos dan selamat adalah yang mengikuti beliau dan konsekwan dalam agamanya. Dan tujuh puluh dua golongan, di antara mereka ada bermacam-macam, ada yang kafir, ada yang bermaksiat dan ada yang berbuat bid’ah”.Lalu si penanya berkata “Maksudnya kedua golongan ini Jamaah Tabligh dan Ikhwan termasuk dari tujuh puluh dua ?Syaikh menjawab “Ya. Termasuk dari tujuh puluh dua, begitu juga Murjiah dan lainnya, Murjiah dan Khawarij. Oleh sebagain ahli ilmu memandang Khawarij tergolong dari orang kafir yang keluar dari Islam, akan tetapi ia termasuk dari keumuman tujuhpuluh dua dari pelajaran beliau dalam Syarh al Muntaqa di kota Taif, ini terdapat di dalam kaset rekaman, sebelum beliau wafat kira-kira dua tahun atau kurangHukum Khuruj Keluar Bersama Jama’ah Tabligh. Syaikh Abdul Aziz bin Abdullah bin Baz telah ditanya “Saya telah keluar bersama Jamaah Tabligh ke India dan Pakistan, kami berkumpul dan shalat di mesjid-mesjid yang di dalamnya terdapat kuburan, dan saya mendengar bahwa shalat di mesjid yang di dalamnya terdapat kuburan, maka shalatnya batal tidak sah, apakah pendapat Syaikh tentang shalat saya, apakah saya mengulanginya, dan apa hukum khuruj keluar bersama mereka kepada tempat-tempat seperti ini?Jawaban “Bismillah walhamdulillah, amma ba’du Sesungguhnya Jamaah Tabligh, mereka tidak mempunyai ilmu dan pemahaman dalam masalah-masalah akidah, maka tidak boleh keluar khuruj bersama mereka, kecuali bagi orang yang memiliki ilmu dan pemahaman tentang akidah yang benar yang dipegang teguh oleh ahli sunnah wal jamaah, sehingga ia membimbing, dan menasehati mereka, serta bekerja sama dengan mereka dalam kebaikan, karena mereka gesit dalam beramal, akan tetapi mereka butuh penamahan ilmu dan butuh kepada orang yang akan memahamkan mereka dari kalangan ulama-ulama tauhid dan sunnah. Semoga Allah menganugerahkan kepada semua akan pemahaman dalam agama dan konsekwen di shalat di dalam mesjid-mesjid yang di dalamnya ada kuburan, maka shalatnya tidak sah, dan kamu wajib mengulangi shalat yang kamu kerjakan di mesjid-mesjid itu, karena Nabi bersabda “Allah telah melaknat Yahudi dan Nasrani yang mereka menjadikan kuburan nabi-nabi mereka sebagai mesjid”. muttafaqun alaihi. Dan sabda Beliau أَلاَ وَإِنَّ مَنْ كَانَ قَبْلَكُمْ كَانُوا يَتَّخِذُونَ قُبُورَ أَنْبِيَائِهِمْ وَصَالِحِيهِمْ مَسَاجِدَ أَلاَ فَلاَ تَتَّخِذُوا الْقُبُورَ مَسَاجِدَ إِنِّي أَنْهَاكُمْ عَنْ ذَلِكَ“Ingatlah sesungguhnya orang sebelum kalian, mereka menjadikan kuburan nabi-nabi dan orang-orang shaleh mereka sebagai mesjid, ingatlah, maka janganlah kalian menjadikan kuburan-kuburan sebagai mesjid, sesungguhnya saya melarang kalian akan itu“. [Hadits Riwayat Muslim]Dan hadits-hadits pada hal ini sangatlah banyak, wa billahi taufiq, semoga Allah menanugerakan salawat dan salam atas nabi kita Muhammad dan atas keluarganya serta sahabatnya. Fatwa tertanggal 2/11/1414HSekitar perkataan Syaikh Abdul Aziz Bin Baz “Maka tidak boleh khuruj keluar bersama mereka, kecuali orang yang mempunyai ilmu dan pemahaman tentang akidah yang shahih yang dipegang teguh oleh ahli sunnah wal jamaah, sehingga ia bisa membimbing dan menasehati mereka serta bekerja sama dengan mereka untuk melakukan kebajikan.”Penyusun mengatakan Semoga Allah merahmati Syaikh, kalaulah mereka itu mau menerima nasehat, dan bimbingan dari ahli ilmu, tentulah tidak ada halangan untuk keluar khuruj bersama mereka, akan tetapi realita yang membuktikan bahwasanya mereka tidak mau menerima nasehat dan tidak mau meninggalkan kebatilan mereka. Disebabkan ta’asub fanatik dan sikap menuruti hawan nafsu mereka yang mereka menerima nasehat-nasehat para ulama, niscaya mereka telah meninggalkan manhaj mereka yang batil dan pastilah mereka telah menempuh jalan ahli tauhid dan seandainya permasalahannya seperti itu, maka tidaklah boleh khuruj keluar bersama mereka, sebagaimana sikap itu merupakan sikap manhaj salafusholeh yang berpengang kepada kitab dan sunnah dalam mentahdzir memperingatkan dari ahli bid’ah dan dari bergaul serta bermajlis dengan mereka, karena hal itu adalah menambah banyaknya keanggotaan mereka, dan membantu dan memperkuat tersebarnya kesesatan mereka, dan hal itu adalah pengkhianatan terhadap agama Islam dan kaum muslimin, terpedaya oleh mereka dan kerja sama dalam melakukan dosa dan melampaui mereka itu melakukan bai’at berdasarkan atas 4 macam tarikat ajaran sufi yang di dalamnya terdapat keyakinan hululiyah Allah menepati makhluk dan wahdatul wujud Allah dan makhluk satu serta syirik dan bid’ Lajnah Daimah Tentang Jama’ah Tabligh. No fatwa 17776, tertanggal 18/3/1416 penanya Muhammad Kahlid Al Habsi bertanya setelah ia mengemukakan pertanyaan pertama, sebagai berikut Pertanyaan Kedua “Saya pernah membaca beberapa fatwa Syaikh Ibnu Baz. Dan Syaikh mendorong / mengajak pelajar penuntut ilmu untuk keluar khuruj bersama Jamaah Tabligh, dan alhamdulillah kami telah khuruj bersama mereka, dan kami memetik faidah yang banyak, akan tetapi, wahai Syaikh yang mulia, saya melihat sebagian amalan yang dikerjakan-pent tidak ada tercantum di dalam Kitabullah dan sunnah rasul-Nya seperti Membuat lingkaran di dalam mesjid pada setiap dua orang atau lebih, lalu mereka saling mengingat sepuluh surat terakhir dari Al Quran, dan konsisten dalam menjalankan amalan ini dengan cara seperti ini pada setiap kali kami khuruj keluar.Ber’itikaf pada seriap hari Kamis dalam bentuk terus hari untuk khuruj, yaitu tiga hari dalam satu bulan, empat puluh hari setiap tahun dan empat bulan seumur doa berjamaah setiap setelah bayan pelajaran. Bagaimanakah wahai Syaikh yang mulia, jika seandainya saya keluar bersama jamaah ini, dan saya melakukan amalan-amalan dan perbuatan ini yang tidak pernah terdapat di dalam kitabullah dan sunnah rasul, ketahuilah wahai Syaikh yang mulia, sesungguhnya merupakan hal yang sangat sukar sekali untuk merobah metode manhaj ini. Beginilah cara dan metode mereka seperti yang diterangkan di “Apa yang telah anda sebutkan dari perbuatan jamaah ini Jamaah Tabligh seluruhnya adalah bid’ah, maka tidak boleh ikut serta sama mereka, sampai mereka berpegang teguh dengan manhaj kitab dan sunnah serta meninggalkan bid’ah-bid’ah.”Tertanda Ketua Abdul Aziz bin Abdullah bin Baz. Anggota Abdul Aziz bin Abdullah Ali Syaikh. Anggota Sholeh bin Fauzan Al Fauzan. Anggota Bakr bin Abdullah Abu Syaikh Alaamah Muhammad bin Ibrahim Ali Syaikh Fatwa Syaikh Alaamah Muhammad bin Ibrahim Ali Syaikh tentang tahdzir peringantan dari jamaah tabligh.“Dari Muhammad bin Ibrahim kepada hadapan pangeran Khalid bin Su’ud, pimpinan kantor kerajaan yang terhormat, assalamu’alikum warahmatullah wabarakatu dan selanjutnya Sungguh saya telah menerima surat Pangeran no 36/4/5-d, tertanggal 21/1/1382 H beserta lampirannya, hal itu adalah harapan yang diangkat kepada hadapan dipertuan agung Raja yang terhormat, dari Muhammad Abdul Majid Al Qadiri, Syah Ahmad Nurani, Abdus Salam Al Qadiri dan Su’ud Ahmad Ad Dahlawi, sekitar permohonan mereka minta bantuan untuk proyek organisasi mereka yang mereka namakan Kuliah Da’wah Tabligh Al Islamiyah dan begitu juga buku-buku kecil yang dilampirkan bersama surat mereka. Saya mengemukakan kepada hadapan Pangeran, bahwasanya organisasi ini tidak ada kebaikan di dalamnya, karena sesungguhnya ia adalah organisasi bid’ah dan sesat. Dan dengan membaca buku-buku kecil yang dilampirkan dengan surat mereka, maka kami telah menemukan buku-buku itu mengandung kesesatan, bid’ah dan dakwah ajakan kepada mengibadati kubur dan syirik. Hal itu adalah perkara yang tidak mungkin didiamkan. Oleh karena itu kami insya Allah akan membalas surat mereka dengan apa yang mungkin menyingkap kesesatan mereka dan membantah kebatilan mereka. Dan kita mohon kepada Allah semoga Dia menolong agama-Nya, dan mengangkat kalimat-Nya, wassalamu’alikum warahmatullah”. S-M-405 pada tanggal 29/1/1382H.Rujuklah ke Kitab Alqaulul Baligh fit Tahdzir Min Jamaatit Tabligh, oleh Syaikh Hamud At Tuwaijiri halaman 289Fatwa Syaikh Alaamah Muhammad Nashiruddin Al-Albani Fatwa Syaikh Alaamah Muhammad Nashiruddin Al Albani tentang Jamaah pernah ditanya “Apakah pendapat Syaikh tentang Jamaah Tabligh, apakah boleh bagi pelajar penuntut ilmu atau lainnya untuk khuruj keluar bersama mereka dengan dalih berdakwah kepada Allah ?Maka beliau menjawab Jamaah Tabligh tidak berdiri berdasarkan atas manhaj kitabullah dan sunnah rasul-Nya alaihi salawat wa salam, dan apa yang dipegang oleh salafuu seandainya perkaranya seperti itu, maka tidaklah boleh khuruj bersama mereka, karena hal itu bertentangan dengan manhaj kita dalam menyampaikan manhaj salafus dalam medan dakwah kepada Allah, yang keluar itu adalah orang yang berilmu, adapun orang-orang yang keluar bersama mereka, yang wajib mereka lakukan adalah untuk tetap tinggal di negeri mereka dan memperlajari ilmu di mesjid-mesjid mereka, sampai-sampai mesjid-mesjid itu mengeluarkan ulama yang melaksanakan tugas dalam dakwah kepada selama kenyataanya masih seperti itu, maka wajiblah atas penuntut ilmu pelajar untuk mendakwahi mereka-mereka itu Jamaah Tabligh-pent di dalam rumah mereka sendiri, agar mempelajari kitab dan sunnah dan mengajak manusia mereka -yakni Jamaah Tabligh- tidak menjadikan dakwah kepada kitab dan sunnah sebagai dasar umum, akan tetapi mereka mengatagorikan dakwah ini sebagai pemecah. Oleh karena itu, maka mereka itu lebih cocok seperti Jamaah Ikhwan mengatakan bahwa dakwah kami berdiri atas kitab dan sunnah, akan tetapi ini hanya semata-mata ucapan, sedangkan mereka tidak ada akidah yang menyatukan mereka, yang ini Maturidi dan yang itu Asy’ari, yang ini sufi dan yang itu tidak punya karena dakwah mereka berdiri atas dasar bersatu, berkumpul, kemudian pengetahuan. Pada hakikatnya mereka tidak mempunyai pengetahuan sama sekali, sungguh telah berjalan bersama mereka waktu lebih dari setengah abad, tidak pernah seorang alim pun yang lahir di tengah-tengah kita, maka kita mengatakan Berpengetahuan dulu, kemudian berkumpul, sehingga perkumpulan itu berada di atas pondasi yang tidak ada perbedaan di Jamaah Tabligh adalah sufi moderen, yang mengajak kepada akhlak. Adapun memperbaiki akidah masyarakat, maka mereka itu tidak bergeming, karena dakwah ini memperbaiki akidah -sesuai dengan prasangka mereka- memecah sungguh telah terjadi koresponden antara akh Sa’ad Al Hushain dan pemimpin Jamaah Tabligh di India atau Pakistan, maka jelaslah darinya bahwa sesungguhnya mereka itu menyetujui tawasul, dan istighatsah dan banyak hal-hal lain yang sejenis ini. Dan mereka meminta kepada anggota mereka untuk membai’at di atas emapat macam terikat ajaran, diantaranya adalah An Naqsyabandiyah, maka setiap orang tabligh seyogyanya untuk membai’at di atas dasar mungkin seorang akan bertanya Sesungguhnya Jamaah ini, disebabkan usaha anggota-anggotnya telah kembali insaf dan sadar kebanyakan manusia kepada Allah, bahkan mungkin melalui tangan-tangan mereka kebanyakan orang non muslim telah masuk Islam. Apakah ini sudah cukup sebagai dalih bolehnya untuk keluar dan bergabung bersama mereka pada apa yang mereka dakwahkan?Maka kita katakan “Sesungguhnya ucapan-ucapan ini sering kami ketahui dan kami dengar dan kami dengar juga dari orang-orang sufi!!. Ini bagaikan Ada seorang Syaikh akidahnya rusak, dan tidak pernah mengetahui sedikitpun tentang sunnah, bahkan ia memakan harta orang dengan cara batil tidak sah…. Disamping itu banyak orang yang fasik yang berdosa bertaubat lewat tangannya….!Maka setiap jamaah yang mengajak kepada kebajikan pasti mempunyai pengikut, akan tetapi kita harus melihat kepada intisari permasalahan, kepada apakah yang mereka mengajak / berdakwah? Apakah kepada mengikuti kitabullah dan hadits Rasul, kepada akidah salafus sholeh, tidak ta’ashub fanatik mazhab, dan mengikuti sunnah, dimanapun dan sama siapapun?Maka Jamaah Tabligh, mereka tidak memiliki manhaj ilmu, akan tetapi manhaj mereka sesuai dengan tempat dimana mereka berada, mereka berubah warna dengan setiap Fatwa Imaratiyah, karangan Al Albani soal no 73 hal 38Fatwa Syaikh Alaamah Abdur Razzaq Afifi Syaikh ditanya tentang khuruj Jamaah Tabligh dalam rangka mengingatkan manusia kepada keagungan Syaikh berkata “Pada kenyataannya, sesungguhnya mereka adalah mubtadi’ orang yang membuat bid’ah yang memutar balikkan serta pelaku tarikat ajaran Qadariyah dan lainnya. Khuruj mereka bukanlah di jalan Allah, akan tetapi di jalan Ilyas pendiri Jamaah Tabligh-pent, mereka tidak mengajak kepada kitab dan sunnah, akan tetapi mengajak kepada Ilyas Syaikh mereka di khuruj dengan tujuan dakwah kepada Allah, itulah khuruj di jalan Allah, dan ini bukan khurujnya Jamaah mengetahui Jamaah Tabligh sejak zaman dahulu, mereka itu adalah pembuat bid’ah di manapun mereka berada, di Mesir, di Israil, di Amerika, di Saudi, semua mereka selalu terikat dengan syaikh mereka yaitu Ilyas”.Fatawa dan Rasail oleh samahatu Syaikh Abdur Razzaq Afifi 1/174Fatwa Syaikh Shalih bin Fauzan Al-Fauzan Syaikkh Shalih bin Fauzan Al-Fauzan telah ditanya “Apakah pendapat Syaikh tentang orang yang keluar khuruj ke luar Kerajaan Saudi untuk berdakwah, sedangkan mereka belum pernah menuntut ilmu sama sekali, dan mereka memberikan motivasi untuk itu, dan mereka elu-elukan syi’ar yang aneh, dan mendakwakan sesungguhnya siapa yang keluar di jalan Allah untuk berdakwah, maka Allah akan memberinya ilham. Mendakwakan sesungguhnya ilmu itu bukanlah syarat yang Syaikh mengetahui bahwa di luar kerajaan Saudi ini akan ditemukan aliran-aliran dan agama-agama serta pertanyaan-pertanyaan yang akan dilontarkan kepada si Anda melihat wahai Syaikh yang mulia, sesungguhnya orang yang keluar di jalan Allah itu harus mempunyai senjata agar bisa menghadapi masyarakat, terkhusus di timur Asia, dimana mereka memerangi / membenci pembaharu dakwah Syaikh Muhammad bin Abdul Wahhab? Saya mohon jawaban atas pertanyaan saya ini agar manfaatnya menyebar.”Jawaban. Khuruj keluar di jalan Allah, bukanlah khuruj yang mereka maksudkan sekarang. Khuruj keluar di jalan Allah adalah keluar untuk berperang. Adapun apa yang mereka namakan dengan khuruj itu, sesungguhnya ini adalah bid’ah yang tidak pernah datang dari keluar untuk berdakwah kepada Allah, tidaklah dibatasi pada hari-hari tertentu, akan tetapi berdakwah kepada Allah sesuai dengan kesempatan dan kemampuannya, tanpa harus terikat dengan jamaah atau terikat dengan empat puluh hari atau kurang atau begitu juga, di antara yang wajib atas seorang dai, ia haruslah mempunyai ilmu, seseorang tidak boleh berdakwah kepada Allah sedangkan ia bodoh tidak berilmu, Allah berfirman قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ“Inilah jalanku, yang aku mengajak kepada Allah di atas pengetahuan”Yaitu atas ilmu, karena seorang dai mesti mengetahui apa yang akan didakwahinya, berupa hukum-hukum yang wajib, yang sunat, yang haram dan yang makruh. Dia harus mengetahui apa itu syirik, maksiat, kekufuran, kefasikan, kemaksiatan. Dan harus mengetahui tingkat-tingkat pengingkaran, dan bagaimana cara yang menyebabkan disibukan dari menuntut ilmu adalah perkara yang batil salah, karena menuntut ilmu itu adalah fardu kewajiban, dan ilmu itu tidak bisa didapatkan kecuali dengan cara belajar, tidak akan didapatkan dengan cara ilham, ini merupakan khurafat sufi yang sesat, karena amal tanpa ilmu adalah kesesatan. Dan tentu meraih ilmu tanpa belajar adalah angan-angan yang salah.[Diterjemahkan oleh Muhammad Elvi Syam Lc, Dai dan Penerjemah di Islamic Dawa & Guidance Center di Hail. Dari kitab Tsalatsu Muhadharat fil Ilmi Wad Da’wah, Penulis Syaikh Rabi bin Hadi Al Madkhali] This study aims to analyze the da'wah communication strategy of Jamaah Tabligh that includes planning, implementing and identifying agents of change in the Jamaah da’wah in sub-district of Tondo, Palu. The research used phenomenological method with interviews and observations as data collection techniques. The results showed that Jamaah Tabligh da’wah communication strategies include; first, planning with tafakud which means ensuring readiness. Second, the implementation of da'wah through khuruj emphasizes the practice of Intiqoli Amal Intiqoli and the practice of maqami Amal maqami. Third, the agents of change in the da'wah communication process are individuals and groups. The Agents referred to are ahbab karkun and amir. The role of the changer is to change morals to be praiseworthy according to the guidance of the Prophet Muhammad ini bertujuan menganalisis strategi komunikasi dakwah yang mencakup perencanaan, pelaksanaan dan mengidentifikasi agen perubahan dakwah Jamaah Tabligh di Tondo, Kota Palu. Metode penelitian yang digunakan adalah metode fenomenologi dengan wawancara dan observasi sebagai teknik pengumpulan data. Hasil penelitian menunjukkan bahwa strategi komunikasi dakwah Jamaah Tabligh meliputi; pertama perencanaan dengan tafakud yaitu memastikan kesiapan. Kedua pelaksanaan dakwah melalui khuruj, dengan memperhatikan amalan Intiqoli dan amalan maqami. Ketiga, agen pengubah dalam proses komunikasi dakwah Jamaah Tabligh yakni individu dan kelompok. Agen pengubah yang dimaksud adalah ahbab karkun dan amir. Peran pengubah ialah merubah akhlak menjadi terpuji sesuai tuntunan Rasulullah SAW. Discover the world's research25+ million members160+ million publication billion citationsJoin for free Received Agustus 2020. Accepted Oktober 2020. Published Desember 2020. The Da’wah Communication Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Nuraedah1* & Mutawakkil2 12Universitas Tadulako Palu, Indonesia * ABSTRACT This study aims to analyze the da'wah communication strategy of Jamaah Tabligh that includes planning, implementing and identifying agents of change in the Jamaah da’wah in sub-district of Tondo, Palu. The research used phenomenological method with interviews and observations as data collection techniques. The results showed that Jamaah Tabligh da’wah communication strategies include; first, planning with tafakud which means ensuring readiness. Second, the implementation of da'wah through khuruj emphasizes the practice of Intiqoli Amal Intiqoli and the practice of maqami Amal maqami. Third, the agents of change in the da'wah communication process are individuals and groups. The Agents referred to are ahbab karkun and amir. The role of the changer is to change morals to be praiseworthy according to the guidance of the Prophet Muhammad SAW. Keywords Communication strategy; da'wah; Jamaah Tabligh. ABSTRAK Penelitian ini bertujuan menganalisis strategi komunikasi dakwah yang mencakup perencanaan, pelaksanaan dan mengidentifikasi agen perubahan dakwah Jamaah Tabligh di Tondo, Kota Palu. Metode penelitian yang digunakan adalah metode fenomenologi dengan wawancara dan observasi sebagai teknik pengumpulan data. Hasil penelitian menunjukkan bahwa strategi komunikasi dakwah Jamaah Tabligh meliputi; pertama perencanaan dengan tafakud yaitu memastikan kesiapan. Kedua pelaksanaan dakwah melalui khuruj, dengan memperhatikan amalan Intiqoli dan amalan maqami. Ketiga, agen pengubah dalam proses komunikasi dakwah Jamaah Tabligh yakni individu dan kelompok. Agen pengubah yang dimaksud adalah ahbab karkun dan amir. Peran pengubah ialah merubah akhlak menjadi terpuji sesuai tuntunan Rasulullah SAW. Kata kunci Strategi komunikasi; dakwah; Jamaah Tabligh. Ilmu Dakwah Academic Journal for Homiletic Studies Volume 14 Nomor 2 2020 297-316 DOI ISSN 1693-0843 Print ISSN 2548-8708 Online Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316INTRODUCTION In sociological studies, religion has multifunctional roles. There are at least three functions of religion which includes maintaining public order, integrative function, and strengthening values Rojiati, 2019. With these functions, it is understandable that religion has always been a subject of discussion throughout history. One of the interesting studies related to religion is the da’wah movement of Jamaah Tabligh. According to Budimansyah, 2012, "Among Muslims who carry out a da'wah movement institutionally or organizationally is the Islamic Jamaah Islam Jamaah and Jamaah Tabligh. Da'wah invites people to obey Allah and His Messenger, as it was exemplified in the period of the prophet companions sahabat. In da’wah, the ruler does not need to step down from power. Da'wah efforts do not require a power or even remove the ruler from his throne. Da'wah only wants the ruler king to participate in promoting da'wah into the kingdom. A farmer, trader, student or officers, male or female, young or old, all can do da'wah Shahab, 200916. Da'wah activities comprise transmission and transformation of Islam's message arranged with a good plan, measurable target, and clear direction Rustandi, 2020 303. Historically, for decades, the history of da'wah shows the importance of carrying the practice in facing the varied dynamic of the da'wah object. Furthermore, in modern times, da'wah is not only increasingly important, but also requires strategy, a communication strategy that meet with current situations. The communication strategy allows a communication action to be carried out to reach the targets that have been designed as targets of change Herman, 2017. Da’wah is obligatory for all Muslim. There is no reason for a muslim to not doing da'wah unless one has died. The meaning of da'wah is wider than just delivering speech. Da'wah can be varied in accordance with each individual muslim ability. Qur'an mentions the obligation of da'wah for muslims in some verses. First, surah Fushsilat 33 Departemen Agama, 2005480, which says "Who is better in his religion than those who invite people to religion of Allah and doing good deeds and saying 'I am part of Muslims those who surrender to Allah". Second, Qur'an Surah Adz Dzaariyaat, [55] Departemen Agama, 2005523 "And keep giving warnings, because indeed the warnings are beneficial for the believers." Third, the Qur'an Thaahaa [132] 321 "And command your family to do salat and be patient in doing it. We do not ask for The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 sustenance for you, we provide it for you. And the good consequence is for the pious”. Fourth, Al-Quran Ali Imran, [110] 64 "You are the best of people who are expelled for the benefit of mankind, you command do to good and prevent from evil, and you believe in Allah." The position of human being as objects of da'wah, by seeing the importance of da'wah, can refer to Al Quranul Karim and the Prophet Muhammad SAW that order it as an obligation fardu. For Muslims who have ability, meet the requirements from the aspects of Iman faith, Islam, knowledge, and khuluki, then da'wah for him is Fardu Kifayah with the predicate Da'i. The second predicate is Fardu 'Ain which is applied for all Muslim individuals and is called Ra'in, because being ra'in can be implemented by any muslim, anywhere, and anytime. The da'i and Ra'in both are the subjects of da'wah Kafie, 199329-30. The subject of da'wah is important, apart from being a preacher, they also serve as communicator as well as a narrator. This means that the subject of da'wah is a person who has the ability to communicate and convey Islamic messages strategically. Research that relevant with and supporting this research can be seen in some writings related to communication strategies. For example, Sudarman, 2018 in his research concluded that the communication strategy carried out included planning, media selection, implementation, and evaluation. Furthermore, in his research on Hidayatullah da'wah communication strategy, Arifin, 2018 explained that the stages in the guidance activities carried out by the da'i Hidayatullah are the initial basis for determining the patterns and strategies that can lead community to their ideal goals. The stages include first, identification of the problem; second, the existence of an agent of change; third, media or channels; and fourth, role of the changer. Some relevant studies to the study of da'wah strategy of the Jamaah Tabligh includes the writing of Furqan 2015 regarding the role of the Jamaah Tabligh in the development of da'wah. This study suggests that the Jamaah Tabligh has a paradigm that preaching does not always have to be on the pulpit mimbar. Among the da'wah methods used is the Bayan method, which is the da’wah activity of the Jamaah Tabligh that emphasizes on delivering messages as well as building friendship silaturahmi. Another is a study from Subu et al. 2017 which discusses the da'wah strategy of the Jamaah Tabligh in the North Luwu Regency area. The results of this study indicated that the da'wah strategy carried out by Jamaah Tabligh in overcoming social conflicts used following ways. First, Jaulah, which means Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316visiting fellow Muslims, in order to reminding each other to remain obedient to Allah SWT. The second is Bayan, which means the da'wah strategy with tabligh or lecture activities. The third is Tasykil, which means inviting the conflict actors by encouraging them to spend time in the way of Allah and synergize with the government in creating conducive environment. Further research was conducted by Asror 2018 which discusses the da'wah strategy of the Jamaah Tabligh movement in Pancor City. In his research, he explained that the preaching of Jamaah Tabligh was growing rapidly and relatively did not causing conflict, even though the city of Pancor was dominated by Nahdlatul Wathan Islamic group. Based on the explanation above, this research focuses on the da'wah strategy of Jamaah Tabligh which from the aspects of planning, implementation, and existence of the agent of change in the continuation of the da'wah of the Jamaah. The type of research used is qualitative research, using the phenomenological method as it is usually applied in studying issues related to the value system, art, culture, history, and personal experience Sendjaja, 2011. The research was carried out in the mosques of the sub-district kelurahan of Tondo, Palu City, which became the Mahalla or place of activities of the Jamaah Tabligh. RESULT AND DISCUSSION The Existence of Jamaah Tabligh in Tondo Kota Palu Some people considered the existence of Jamaah Tablight as something unfamiliar in society. Many are wondered; what is Jamaah Tabligh? Some answered that they do not know, some answered they do know yet actually they do not. Some answered that they know it a bit. There are also those who are completely unable to explain, because of their limitations, even though they know. There are those who are able to answer correctly because they really know it. Until now, no one knows where does the naming of the Jamaah Tabligh came from. People will not find an identification board in front of the mosque in which they work. It is different from other organization or group such as Ahmadiyah and LDII which has secretariat, or Hizbut Tahrir who publishes an iconic magazine or bulletin or Khilafah magazine of Jamaah Khilafatul Muslim and Salafi magazine of salafi studies including as-sunnah, arrisalah, etc.. There are no letterheads bearing the “Tabligh” symbol, there is also no t-shirts, banners, leaflets, or radios that represent the group, as they normally have by a party Fahim, 20093. The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Abu Muhammad Fahim added that one of Jamaah Tabligh's scholars ulama, Syech Maulana Tariq Jameel, in his lecture said "Don't say that we are the people of Jamaah Tabligh because these words divide Muslims". Maulana Saad Kandahlawi also informed that "Tabligh is not the name of a Jamaah but Tabligh is an act that must be carried out by all Muslims" Fahim, 2009 4-5. In less than two decades, Jamaah Tabligh has succeeded in its movement spreading to South Asia. Led by Maulana Yusuf son, Maulana Ilyas, as the second Amir, this movement began to develop its activities in 1946. Within 20 years, its spread had reached Southwest Asia, and Southeast Asia, Africa, Europe and North America. Once formed in a country, Jamaah Tabligh will start to mingle with local. Jamaah Tabligh entered Indonesia in 1952. From 1974 onwards, their movement began to appear intensively with its preaching center at the Kebun Jeruk Mosque, West Jakarta. Until now, the activities at the mosque are still active, and the place has become the center of coordination for the da'wah activities of all its members who are spread across various regions in Indonesia Aziz, 2004468-515. Yusron Razak 2008 in his dissertation stated that “Jamaah Tabligh is a transnational movement whose direction is not linear, directly touching countries with large Muslim populations. Jamaah Tabligh became a traditionalist religious movement which spread in Southeast Asia in 1952, starting from Malaysia, Singapore and then entering Indonesia, specifically in Medan. This can be seen from the inscription on the Al-Hidayah Mosque, the mosque of the Jamaah Tabligh community in Medan." With the formation of group of Jamaah Tabligh members rombongan jamaah, its spread has reached to every region in Indonesia including Palu. Supuani 2004 29 explained that the existence of the Jamaah Tabligh in Palu City started by the initiative of joined Jamaah from Singapore, Malaysia, and Indonesia in the 1980s. The jamaah anchored at Pantoloan Wani port, until it entered the city of Palu. The first figure who took part in the activities of the Jamaah Tabligh in Palu was Abdurahim. The activities were located at the Palu jami mosque located at Wahid Hasyim street. Furthermore, the activities of Jamah Tabligh began to develop, until finally they have their own base camp at the Awwabin Mosque which is located at Mangga Street. Supuani's notes proved that in less than ten years the spread of the Jamaah Tabligh movement has succefully managed to enter Central Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Sulawesi. This is because the movement uses the Khuruj fii sabilillah method in the form of a group to come out for preaching in each area. In general, Jamaah Tabligh da'wah activities in all regions are almost the same, due to regulations and intensive meeting they hold. For example, a biennial international meeting attended by representations from each country. National meetings are held every four months, and every two months at the provincial level. As for the district level, the meeting is held once a month. The meeting discusses reports of da'wah activities in each of the representative areas Amin, 2012. The place for meeting or activity center of Jamaah Tabligh is called Markaz. Markaz tabligh is a mosque that is used as a center for activities of tabligh. There is only one markaz Tabligh in one area. For example, the markaz of the Indonesian Tabligh is in The Big mosque Masjid Raya of Kebon Jeruk, Jakarta. The Markaz Tabligh in Central Sulawesi is at the Awwabin Mosque, Mangga street. In the provincial markaz, Jamaah Tabligh has a protocol section called istiqbal, which functions to take care of guests outside the region who are performing khurûj or people who are interested in participating in activities held at Markaz. In addition, there is also a tasykil, which functions to monitor the development of da'wah groups in Halaqah and Mohalla, to manage the distribution of the target areas for da'wah. There is also khidmat, which functions in the preparation of logistics, both at Markaz and during khuruj. Then there is the i'lan, which is the the information section and there is also a wala pulpit which functions to guide events in the deliberation and discussions Razak, 2008 140-141. The change of each section is determined in the meeting and makes the mosque a place for all activities of Jamaah Tabligh. According to its location, the da'wah activities of Jamaah Tabligh are divided into two form, namely intiqoli and maqomi. Intiqoli is doing da'wah in other people's places or kampong or other areas by moving or by traveling jaulah or Khuruj fi sabilillah for a certain period. The visited people or place is expected to give a positive response, so that there is cooperation between the guest and local people, as was the cooperation between the Muhajirin and Anshor in Medina at the time of the Prophet Muhammad SAW. Meanwhile, maqomi is da'wah in each of the Jamaah Tabligh members' places. All worker is encouraged to spend several hours each day in touch with people around their respective places to preach religion. When they preach, there are two related terms of practice amal Infiradi and Ijtima’i. Infiradi is practice individually while ijtima'i is practice in groups The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 berjamaah. Likewise, in da’wah it can also be done through infiradi or ijtima'i Amin, 2012 42. In carrying out its da’wah activities in Tondo, Palu City, Jamaah Tabligh is known by several names. From the results of the analysis it can be explained that the naming of the Jamaah Tabligh is only a matter of labeling. The named group does not identify itself as Jamaah Tabligh. The name is given by community. If we look closely, there are other names can be found in the community. There are those who call it Jamaah Tabligh, Jamaah Jaulah, Jamaah Jenggot Beard Jamaat, Jamaah Kompor Stove and so on. However, the Jamaah Tabligh leaders consider it only a matter of naming. The informant further stated that the reason the community calls it as Jamaah Tabligh is because Jamaah means many or groups while tabligh means to convey. Indeed, the work of this group is to conduct da'wah or deliver religious matters in groups so that it is called Jamaah Tabligh. Based on the explanation above, the conclusion is that Jamaah Tabligh is a da'wah movement, where their movement is in the form of preaching tabligh and da'wah to convey religious teachings to every mankind in a group, known as Khuruj Fii Sabilillah. Based on observation, it can be explained that the activities of the Jamaah Tabligh in Palu are centered at the markaz of the Awwabin mosque on Mangga street. In addition, the jamaah can be identified by several distinctive characteristics. The most dominant characteristics of the Jamaah Tabligh includes practicing good deeds that are seen as part of the Sunnah of the Prophet Muhammad SAW, such as wearing a robe, wearing a turban or wearing a cap, using siwak, wearing loose pants celana cingkrang, and eating together. In addition, what is most visible to them is i'ttikaf stay for a period of time in the mosque and visit people's homes to invite them to prosper the mosque. It was also explained that the location of Jamaah Tabligh da'wah was not limited to Tondo. It is just that the Tondo area was seen as a potential area, even though the Jamaah initially received rejection, but gradually with their patience to preach, eventually Perdos residents living in Tondo sub-district was accepted the presence of the Jamaah Tabligh. Planning Strategy of the Jamaah Tabligh Da’wah The da'wah process of Jamaah Tabligh in Tondo, which start from rejection, acceptance, and development cannot be separated from the concrete steps of Jamaah Tabligh workers to continuously doing the Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316process. In this sense, the Jamaah Tabligh has certain strategies, starting from formulating the goals to executing the plan. As explained by Effendy Sudarman, 2019 44, strategy is basically planning and management in achieving a goal. However, strategy is not like a compass which only shows the cardinal directions, but it must be able to be presented in an operational picture. In other words, it can be concluded that the da'wah strategy is a comprehensive approach related to how da'wah activities can be carried out, from planning to executing activities within a predetermined period of time. Among the important things in the da'wah strategy of Jamaah Tabligh in Tondo are preparation, implementation, and important actors in the implementation of the da'wah. Achieving the objectives of da'wah effectively cannot be separated from a careful and measured planning process, starting from identifying problems and challenges, to the solutions to be used. Furthermore, Kayyo, 2007 explains that planning must answer at least six things; starting from what form of da'wah activities? What are the goals that will be achieved from the da'wah process? Where will the da'wah activities be carried out? When will the da'wah be carried out? Who will be involved? What technique will be used? In the strategic planning of Jamah Tabligh's da'wah, there are several important points. Among others is determining the time and duration of the da'wah activities. In relation to the initial process of da'wah planning, that is when a group of members are going to carry out da'wah or khuruj activities for a long period of time, planning begins with deliberation at the markaz. The deliberation is to determine when, who, and until when a khuruj da'wah is carried out. In addition, deliberation in each family are also carried out, to ensure the readiness of the family who will be left behind. Before going for khuruj, the Jamaah Tabligh workers must first pay attention to tafakud readiness in accordance with the duration of khuruj that will be spent, starting from 40 days, four months or one year. There are at least four things that must be prepared in advance. First, tafakud amal, which means preparing spiritual deeds to leave for khuruj; for example, istiqomah, pray five times in the mosque, sunnah prayers, read the Quran, dzikir and other acts of worship. This preparation aims to build the personal spirituality of each individual Jamaah Tabligh, before calling on others for being religious. Thus, tafakud amal is a process of internalizing spiritual values before transmitting them to others. Tafakud amal refers to The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Al Baqarah verse 44; "Why do you tell other people to do worship services, while you are forgetting your obligations yourself, even though you read Al Kitab Taurat? Then don't you think? " Ar-Rahim, 20127. Second, the family tafakud tafakud keluarga, which asks for the readiness of the family to be left behind including the condition of the family and whether or not they are ready to be left. In addition, in the family tafakud process the Jamaah provides guidance, especially for women are encouraged to participate in the masturat, which means closed or veiled. In this guiding process, women are trained to be independent so that when she is left by her husband for the khuruj, she is ready and expected to be able to act as the head of family at home. The training or guiding process was inspired by at-Taubah verse 24 which means; "Say 'If fathers, children, brothers and sisters, your wives, your family, the wealth that you are working on, the commerce that you are concerned about the losses, and the place to live that you like, are to be loved more than Allah and than jihad in God's way, just wait until Allah brings His decision ". and Allah does not guide the fasik” Ar-Rahim, 2012190. Third, work tafakud tafakud pekerjaan, which means that when a Jamaah Tabligh member is leaving for khuruj, they need ensure that it is not disturbing their work. For example, for an office employee, one must get the permit or take time off. It also includes the muamalah issues such as personal debt and muasyarah relationship with relatives must be established. Fourth, tafakud amwal costs, meaning the readiness of saving an amount of money for the family and the readiness of costs to be carried out for khuruj. Khawiyu 201910 added that tafaqud amwal includes activities to prepare a certain amount of money to be used in carrying out da'wah as well as money to given to the wife to fulfill her needs during her husband khuruj. The preparation and planning above is an individual plan, which is generally carried out by all Jamaah Tabligh members. Meanwhile, the preparation and planning of dak'wah of Jamaah Tabligh in Tondo sub-district, started with the guidance and direction from the Jamaah at the Palu markaz, precisely on Jalan Mangga, to conduct da'wah in the Tondo urban village for three days. Then they invited the other Tondo people to go out for three days. So that the Tondo people who have been out preaching for three days will do the same thing as the process they did at the beginning. They then invited the people of Tondo who had the same vision and Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316mission to join in the da'wah. So that there were some residents of Tondo, both academics, office employees, students and the general public to join the activities. Subjects who participated in the initial period of preaching or those who come from student groups. The organizer of the da'wah strategy in sJamaah Tabligh is called karkun when it has been out for three days or it is called ahbab. They set the strategy for preaching or khuruj in Perdos. In its implementation, the planning strategy begins with secret da'wah. Initially, the preaching was started within students communities. This period is a new or early period in the preaching of Jamaah Tabligh in Tondo, it is concluded that the reformers in the Jamaah Tabligh movement in Tondo are students. The Implementation of Jamaah Tabligh Da’wah In the implementation of their da'wah, Jamaah Tabligh emphasizes persuasive approaches by, among others, internalising and then transmitting Islamic values. This approach is used based on an understanding that da'wah is a process of actualisation of islamic teaching. In accordance with the definition of da'wah described by Syamsudin as the actualization or realization of one of the original kondrati functions of a Muslim, that is the prophetic kerisalahan function in the form of a conditioning process so that someone or the community knows, understands, believes and practices Islam as a teaching and way of life. Because da'wah is part of the actualization, the da'wah of Jamaah Tabligh also features religious rituals in addition to the da'wah of tabligh or lectures that are usually carried out. Based on practices amalan, da’wah activities of Jamaah Tabligh include; first, the practice of intiqoli, meaning the practice of da'wah in other people or in other areas by moving or by traveling Jaulah or Khuruj fi sabîlillah for a certain period. The period used has been determined by taking the time divided into three days, 40 days; there are 40 days of walking, 40 ordinary days, 40 days of distant lands, then four months, there are four months of regular walking, four months of walking and four months to places further away Supuani, 2004 53. Khuruj fi sabilillah is spending total time preaching, which is usually from mosque to mosque and led by an Amir leader. The process of khuruj consists of various activities including taklim by reading Hadith and the stories of the companions that are sourced from the book Fadhailul Amal by Maulana Zakaria; Jaulah or visiting houses around the mosque to invite the residents to practice Islam The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 comprehensively. In addition, khuruj is also consists of bayan mudzakarah which consists of activities to memorising the attributes possessed by the companions of the Prophet. Another activity is karkuzari which means giving a daily report to the travel leader or amir. The last is meeting or deliberations to formulate further agenda as well as evaluate the completed activities during khuruj. Second, amalan maqami, which means the da'wah activity of the Jamaah Tabligh which focuses on Mohalla mosque of the Jamaah member in their respective homes Shahab, 2009 319. This activity emphasizes the practice of Maqami in order to make every karkun people joined the Jamaah Tabligh to realize the strength and maintain the practice of religion after returning from Khuruj Fisabillah. Ishaq Shahab explained that there are five Maqami practices that must be carried out when karkun returning from Khuruj Fisabilillah which includes deliberation meeting or daily thinking, silaturahmi at least hours every day, taklim at mosque and taklim at home, Jaulah I and Jaulah II. Jamah Tabligh in Tendo, carried maqami practices by prospering the mosques with islamic studies pengajian and jaulah. In the process, the practice of maqami is required to produce future cadres. As in the process, the practice of maqami in Tendo has been done in various places of activity, from office mosques to mosques in educational institutions. The first step in creating cadres is done by intensive jaulah and staying for three days in the nearest mosques, followed by organizing taklim, and deliberation with limited karkun. Soon after, after the practice of maqami was done continuously, it finally paid off, with the increase of Jamaah Tabligh sympathizers from academic group. It is can be seen from the participation of some important figures from Tadulako University with the Jamaah Tabligh. In addition to carrying amalan maqami to prospering the mosque, the regeneration process is being done through gathering activities. Other activities include khuruj as a way to get new khuruj cadres; the recruitment is started with silatuhrahmi, reading, taklim, and deliberation meeting. The development has grown quite fast as the Darul Hikmah and Babul Ulum mosques have composed separate group, without the help of other mosques. Regarding reading taklim, it can be seen from reading the hadith and stories of the prophet companions. These activities are expected to build strong religiosity that can strengthen their spirit and faith. Another important thing in the implementation of Jamaah Tabligh Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316da'wah is Taklim Wata'llum religious teaching. Taklim Wata'llum is a practice that is considered very important to be done, both in the mosque with congregations and at home with family. Taklim wata'llum in Jamaah Tabligh is divided into two ways, namely taklim fadhail and taklim masai'l. Taklim fadail is a kind of learning forum that studies the advantages fadhail in doing good deeds and the disadvantages of leaving them. Taklim fadail is emphasized in each da'wah worker karkun by living the practice in the mosque with congregation and in their respective homes with family. Taklim masai'l, meanwhile, is a kind of learning forum that studies the laws of religion by visiting ulama learn from them about the laws of religion. Jamaah Tabligh worker Karkun are also required to practice this taklim masai’l in order to know which ones are ordered by religion and which ones are prohibited, which ones are permitted by religion and which are forbidden. Another activity being done during khuruj for three days is giving religious lectures. According to Mahdi 2007 in every bayan or lecture, the first thing that is often conveyed is the importance of doing da'wah and tabligh. Another effort to encourage the karkun to be active in da'wah activities is to praise the new karkun - especially the young ones - with the words "subhanallah wa gratitude" and to embrace and talk intimately about their impressions when doing khuruj. The senior karkun also encourage the new karkun to continue to be istiqomah consistent in their da'wah and tabligh, to visit houses around the mosque by inviting residents into the Islam kaffah without coercion, memorizing the nature of prophet companions, and deliberation. During this khuruj period, the karkuns sleep in the mosque. Other practices include deliberation and jaulah. The development of the Jamaah Tabligh da'wah can be seen when a mosque creates its own group of khuruj. This indicates that the mosque has developed the amal da'wah of Jamaah Tabligh. Sakdiah 2017 stated that deliberation is one of the principles of managing many aspects of collective life in accordance with the Quran, including the life of da'wah. In this sense, all member of the community in their community life is required to always hold deliberation. In 2002, Jamaah Tabligh in Tondo Sub-district had not had an activity center for conducting deliberations which was called the Halaqah Sentral. The center of Halaqah functions as a meeting place for each da'wah worker in one area. The aims and objectives of deliberation in Jamaah Tabligh community is to consolidate the thoughts, suggestions, and methods of work, so that everyone is ready to accept and practice religion The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 perfectly. In this way, religion can manifest itself in the oneself, family, society. The ahbab/karkun of Jamaah Tabligh are very obedient to the decisions taken in the deliberations that are decided by the Amir musyawarah deliberation leader. The form of deliberation they conduct are divided into several forms of daily deliberation, halaqah deliberation, and monthly deliberation. Jaulah Silaturahmi in Jamaah Tabligh is the backbone of da'wah. Jaulah brings patience, tawadhu, sincerity, goodness and other qualities. Jaulah aims to build cooperation between mohalla or mosques to make the practice of maqami applied perfectly. Jaulah is carried out in every mohalla or mosque in Tondo, usually after Maghrib prayer and is held two times a week. The day of activity is determined during monthly deliberation. In order to carry out an effective jaulah program, it is recommended that the program followed by eight or more people. However, directions from the ulama of the Jamaah Tabligh said that, even though in one mohalla or mosque there is only one karkun, jaulah must go on. Jaulah consists of two groups, on group inside the mosque and another outside the mosque. The implementation of Jamaah Tabligh da'wah features a consolidating concept, meaning that the da'wah being carried out is the da'wah that emphasizes the principles of brotherhood. Da'wah like this takes the function of religion as an instrument of social glue. As has been emphasized by Comte Shonhaji 201217 who explained that religion creates consensus which in turn can become the glue between its believers. Agent of Change of Jamaah Tabligh In community, there are always individuals who become references as well as key actor of movement, they are usually called the Agent of Change. They are individuals or groups who are trusted as leaders whose presence is influential in the social life of society Soekanto, 1992 273. In Jamaah Tabligh, there are agents of change and key actors for the movement, both individuals and groups. They carry out their duties, including activities of community development and assistance. Based on the research result, it can be explained that the agent of chance of Jamaah Tabligh in Tondo is located in Mohalla which then forms halaqah. Halaqah is a term that has relevance to education, especially da'wah education or the teaching of Islamic values tarbiyah Islamiyah. The term halaqah circle is usually used to describe the activities of a small group of Muslims who regularly study Islamic teachings. Their number of Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316participants in the small group ranged from 3-12 people. In the process, the halaqah participants studies Islam with a certain curriculum and method. Usually the material and curriculum comes from community supervisors or leaders Karim, 2018. In halaqah there is Amir leader of Halaqah. Such leadership is very important, without a leader the religious process will not run properly. According to Effendi and Rustandi 2020, the presence of socio-religious groups is driven by the process of emerging leadership. In the community of Jamaah Tabligh, amir take the position of agent. It is because amir is usually the initiator of the halaqah as well as the policy holder for the development of karkun cadres. Agent in the Jamaah Tabligh community is not only emir individually. In practice, major changes are created in the karkun community. An example is the formation of a new halaqah that occurred in 2012. Initially the Halaqah Tondo had not been formed. The first Halaqah was active at the Istiqlal Mosque on Juanda street, its name was Halaqah Palu Timur, it was in 2002. Along with its development, in 2005, with the increasing number of karkun, the karkun asked for a deliberation and it was in the deliberation at the markaz on Mangga street, it was decided to form a Halaqah separated from the older one with the name Halaqah Tondo, located in Talise, at the Al-Ambar mosque. In 2012, Jamaah Tabligh in Tondo grew with the increasing number of mosques that carrying religious deeds. The karkun Tondo held a deliberation to form its own Halaqah. After the Palu ijtima was held in Taipa, a kargozari or report that some karkun wanted to separate and make their own Halaqah. In 2012 after approval from the markaz at Mangga street, Tondo made its own Halaqah which was located at the Darul Hikmah Mosque. The purpose of this separation is to ensure that the work of the karkun is better coordinated. In addition, once Mohalla's number is sufficient, one halaqah can be made. Based on the above explanation, the authors conclude that the Halaqah Tondo which was founded in 2012 was initiated from the East Palu Halaqah which is located at the Istiqlal Mosque on Juanda Street. The growing development of Jamaah Tabligh preachers in the West Palu section, especially in Tondo, prompted the birth of a deliberation at the Palu markaz at the Awwabin mosque in 2005 to add new Halaqah namely Talise and Tondo which was located at the Al-Ambar mosque, Talise, a fishing kampong complex. However, the name Halaqah is still called The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 Halaqah Tondo. The Halaqah Talise was made because for several reasons every karkun is easily controlled by seeing the increasing number of people taking part in this congregation; also, it also makes it easier for Tondo people to get access to halaqah deliberations. After going through the ijtima process from the association of Jamaah Tabligh members throughout the city of Palu in 2012 in Taipa, by referring to and seeing the kargozari report of Tondo da'wah workers, it was decided that Tondo can have a separate Halaqah. Another consideration is the fact that the mosques in Tondo have carried a lot of religious activities. Based on deliberation, it was also decided to form the center of Halaqah Tondo at the Darul Hikmah Mosque on Untad I road since 2012-2017. Agent of change for this development are ahbab or karkun and Amir who leads the halaqah deliberations and during the khuruj. The next is the role of the changer. The halaqah deliberation is held once a week. The role of the karkun or ahbab is to influence or making positive changes in attitudes and behavior of community. In addition, senior karkun must have the ability to build public trust to recruit new karkun. Once trust is built between the senior karkun and the karkun candidate, a friendship will emerge that in turn will create religious solidarity. In addition, deliberation is carried out based on brotherhood, care, togetherness and acceptance, so that communication strategies through da'wah messages can be conveyed by karkun in the community. The agent of change, in this case, are the ahbab or karkun and the halaqah group who have played a lot of roles during deliberations and jaulah. The role of ahbab/karkun can be seen from amal intiqoli and maqami which are the appearing practices when they go out for da'wah. This practice is known as the Khuruj Fii Sabilillah. It is one of the important activities that play a role in Jamaah Tabligh group. Khuruj also a way for to get self-improvement islah. Khuruj is carried out from house to house and from mosque to mosque on foot and is led by an Amir leader of the Halaqah. In creating change in community, an agent of change needs to have innovation in terms of da'wah material and this is also one of the important things that need to be considered by the da'wah actors of Jamaah Tabligh. In this context, in their research about Nahdlatul Ulama NU and Muhammadiyah, Suherdiana & Muhaemin 2018 wrote that "the material of da'wah is still centred in the area of faith, morals, and muamalah. Current issues that require study and solutions from an Islamic perspective are still Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316relatively limited”. Discussing contemporary issues is also seen as important for the karkun and emirs in Jamaah Tabligh when conducting da'wah, both during khuruj or not. By discussing contemporary issues, it is hoped that Jamaah Tabligh preaching will not go partially, which only focuses in spiritual development. Khuruj can be done at least four months in a lifetime or 40 days every year. During khuruj, the Jamaah Tabligh group often goes out of town, even abroad, to the markaz centre of the Jamaah Tabligh in India-Pakistan-Bangladesh. The Khuruj period is sometimes questioned by the common people, especially in regards to the aspect family considerations, given the fact that the khuruj time that can take 3 days, 40 days, and event 4 months. However, it is a guide that must be done in Jamaah Tabligh. Furthermore, in khuruj, amir has a controlling role in the activity of the karkun. A number of rules must be followed during khuruj which include four hours for da'wah, four hours for Taklim, four hours for dzikr worship, four hours for Khidmat. The khidmat consists of Khidmat to the Amir, khidmat to the Jamaah, Khidmat to the resident and khidmat to oneself. In total the total schedule activities is around 16 hours, the remaining 6 hours are used for sleep and 2 hours for other personal needs. If they leaving in an orderly manner by fully following the practice of ijtima'i, then with Allah's permission they will get Ishlah self-improvement after returning. You can keep your prayers in jamaah, mu'asyarah and mu'asyarah will be better. In the understanding of the Jamaah Tabligh community, the failure of people to go out in the way of Allah because they do not participate the activity in an orderly manner so that there is no self-improvement. The result is difficult to be fixed and will become a barrier for other people to obtain guidance hidayah. One of the main target of Jamaah Tabligh in doing khuruj is self-improvement so that the deeds of worship increase. The biggest target is for all mankind being to practicing religion perfectly and introducing the da'wah to communities members. The role of changer is to change morals to be praiseworthy, to become religious figures who are morally and religiously intelligent so that the number of cadres of ahbab and khuruj will increase. The role of changer in the activities of Jamaah Tabligh is to create human beings who practice religion faithfully according to the guidance of the Prophet Muhammad SAW, to do good deeds, to do da'wah that give benefit to human being on the earth. The agent of change above have important role in creating a society The Da’wah Strategy of Jamaah Tabligh in Sub-district of Tondo, Palu City Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316 that has moral and spiritual awareness. The role of agent as described by Griffin and Pareek Juwita, 2019 is as a catalyst for the development of society. Furthermore, both amir and karkun have a role as agents of change who help community or the Jamaah Tabligh itself. CONCLUSION The result of this study showed that the da'wah strategy of Jamaah Tabligh emphasized consolidating da'wah with regeneration of the Jamaah cadres. Furthermore, there are some important aspects of the da'wah of Jamaah Tabligh in Tondo. First, its planning applies a concept of four preparations which include tafakud amal, family tafakud tafakud keluarga, work tafakud tafakud pekerjaa and amwal tafakud. Second, in its implementation, Jamaah Tabligh carries out da'wah through the practice of Intiqali and practice of Maqami. Third, in the aspect of agents of change, it can be identified that agents of change in Jamaah Tabligh da'wah consists of emir as an individual or the karkun as a group. In addition, the actions of agents of change that have been carried out include unifying thoughts and method of action so that everyone would accept and willing to practice religion perfectly that manifest in themselves, families, and societies. Beside, the role of the changer is to change morals to be praiseworthy, to become religious figures and morally and religiously intelligent so that the number of cadres of ahbab and khuruj increase. In addition, some advices generated from this study are as follow. First, Jamaah Tabligh supports for the awareness of Muslims to always doing good deeds based on the guidance of Rasululah SAW. By using da'wah strategy starting from planning to the importance role of agent of change, it is hoped that the material of the da'wah delivered by the Jamaah is enriched with contemporary issues, so that the da'wah being carried does not seem to be partial. 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Strategi Komunikasi untuk Meningkatkan Kesadaran Masyarakat dalam Membayar Zakat Maal, Communicatus Jurnal Ilmu Komunikasi, 21, 39–58. DOI Suherdiana, D., & Muhaemin, E. 2018. The Da’wah of Nahdlatul Ulama and Muhammadiyah in Social Media of Facebook, Ilmu Dakwah Academic Journal for Homiletic Studies, 122, 187–200. DOI ttps// Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Supuani. 2004. Jamaah Tabligh di Palu. Pendidikan Sejarah. Palu Jurusan Ilmu Pengetahuan Sosial. FKIP UNTAD. ... Begitu juga istilah Deobandi merupakan suatu istilah yang digunakan untuk menyebut salah satu nama desa, dikenal dengan nama Deoban. Merupakan suatu wilayah yang didominasi oleh mayoritas umat Islam, umumnya bermazhab Hanafi Nuraedah & Mutawakkil, 2020. ...... Diihat dari kehidupan keluarga, Muhammad Ilyas lahir dari keluarga yang sangat kental dengan nuasa agama, ayahnya Muhammad Ismail merupakan seorang sufi dan bermazhab fiqh hanafi. Kondisi ini tentu akan mempengaruhi Muhammad Ilyas untuk menjadikan agama sebagai tujuan utamanya Hasanah, 2017 Nuraedah & Mutawakkil, 2020. ...Mawardi MawardiHadis merupakan ucapan, perbuatan, ketetapan, dan sifat Rasulullah Saw. Dalam Islam, hadis mempunyai peran penting sebagai norma dalam membentuk hokum. Social, dan budaya. Oleh karena posisinya yang sangat menentukan setelah AlQuran, semua umat Islam berupaya menjadikan hadis sebagai legalitas tindakan dalam kehidupan sehari-hari, termasuk menjadikan hadis sebagai legalitas ideology keagamaan. Kajian ini focus pada hadis dikalangan jamaah tabligh dengan menelaah dari proses pembentukan hokum hingga legaltas ideologis. Persoalan penting dalam kajian ini, bagaimana jamaah tabligh memahami hadis untuk diterapkan dalam kehidupannya? Dan bagaimana penginternalisasi hadis dalam menegosiasikan social jamaah dengan norma-norma yang dijelaskan dalam hadis? Dari kajian ini didapakan bahwa jamaah tabligh menjadikan hadis sebagai Sunnah yang hidup dalam keseharian. Penggunaan pakaian gamis merupakan bentuk nyata dari upaya menghidupkan Sunnah. Dalam hal ini, telihat bahwa proses penginterasian terlihat kreativitas jamaah terhadap model pakaian yang digunakan... Yang namanya manusia-manuasia kan ingin ketemu dengan ulama ula besar, Sholeh-sholeh pokonya yang di sana itu Wawancara Narasumber M, 2021 Agen pengubah dalam proses komunikasi memiliki peran dalam komunikasi dakwah di jamaah tabligh, agen pengubah disini adalah ahbab karkun dan amir, yaitu merubah akhlak menjadi terpuji sebagaimana suri tauladan Nabi Muhammad. Nuraedah & Mutawakkil, 2020 Sesama Kelompok Jamaah Tabligh Tingkat solidaritas kelompok minoritas diketahui lebih solid dan kompak, dengan berbagai tekanan serta tantangan yang diterima kelompok ini dari masyarakat. Sesama umat Jamaah Tabligh mereka saling menguatkan secara pribadi dan kelompok. ...Siti Khodijah Nurul AulaDerry Ahmad RizalNur Afni KhafsohThe presence of minority groups always presents dynamics in society. The Tablighi Jamaat has so far been classified as a religious minority group from among Muslims. As a minority group, the presence of the Tablighi Jamaat creates dynamics and conflict in the neighborhood where they live. This article aims to explain the forms and strategies in conveying the values of the religious ideology of the Muslim minority group Jamaah Tabligh in Tambi village, Wonosobo, Central Java to the surrounding community. The data used as the basis for the analysis were obtained through observation, interviews, and literature review. This article shows that the process of spreading ideological values carried out by the Tablighi Jamaat in Wonosobo was carried out based on the texts fadholilul amal, six characteristics of a friend, and khuruj fi sabilillah. Meanwhile, the efforts made by the Tablighi Jamaat group to be accepted in society through a number of things, such as fighting the stigmatization of post-ijtima 'ulama in Gowa, South Sulawesi, carrying out a distinctive and consistent da'wah strategy, and cultural acculturation. In the face of rejection by the community, the solution chosen by the Tablighi Jamaat is to seek legitimacy for their actions through the text of fadholilul amal, the central emir, and other fellow followers of the Tablighi Jamaat. This article is still limited to the practice of spreading ideological values from the teachings of the Tablighi Jamaat in the village of Tambi, Wonosobo, so there is still a need for studies on similar Muslim minority groups in various regions in Indonesia.... Agen yang mengubah dalam konteks ini adalah karkun serta amir, mereka mengubah umat menjadi terbuji sebagaimana yang dituntunkan oleh Nabi Muhammad. Nuraedah & Mutawakkil, 2020. ...Siti Khodijah Nurul AulaDinamika hubungan sosial-keagamaan di masa pandemi Covid 19 mengalami pasang surut. Masyarakat juga mulai terbiasa dengan kebiasaan baru memakai masker, menjaga jarak, dan melakukan kegiatan dari rumah work from home. Kenormalan baru tersebut dilakukan juga oleh segenap masyarakat di Desa Tambi, Wonosobo, Jawa Tengah. Kehidupan masyarakat disana beragam dengan berbagai latar belakang organisasi dan aliran keagamaan, seperti Nahdlatul Ulama, Muhammadiyah, dan Jamaah Tabligh. Kehadiran Pandemi Covid 19 menjadi salah satu tantangan hubungan sosial-keagamaan bagi masyarakat desa, terlebih terdapat kelompok minoritas Jamaah Tabligh. Kelompok Jamaah Tabligh mendapatkan sorotan dan pertentangan ketika awal penyebaran Covid 19 di Indonesia karena menyelenggarakan Ijtima’ Ulama dunia di Gowa, Sulawesi Selatan. Penelitian ini akan menjelaskan keberadaan kelompok minoritas Jamaah Tabligh di Desa Tambi, serta menganalisis dampak pandemi pada masyarakat yang multicultural. Desa Tambi menjadi etalase kecil dalam melihat masyarakat yang menjunjung tinggi nilai-nilai multikultural. Eksistensi dari masyarakat multikultural di Desa Tambi mendapatkan tantangan setelah Jamaah Tabligh terlihat pada kegiatan Ijtima’ Ulama dengan pemberitaan yang massif di media sosial dan media cetak. Penelitian ini menggunakan teori masyarakat multikultural dari Bikhu Parekh, yang menjelaskan setiap komunitas budaya yang memiliki perbedaan secara konsepsi terkait dunia, sistem arti, nilai, bentuk organisasi sosial, sejarah adat, dan kebiasaan. Berdasarkan analisis data di lapangan didapatkan hasil penelitian sebagai berikut Pertama, terdapat faktor internal dan eksternal yang menyebabkan hubungan masyarakat multikultural dengan kelompok minoritas muslim menghadapi gejolak di masa pandemi Covid 19. Kedua, Kondisi pandemi Covid 19 menjadi tantangan bagi masyarakat Desa Tambi terkait esksistensi Jamaah tabligh, yang terstigma menjadi salah satu penyebab dalam penyebaran Covid 19 di Indonesia. Keyword amaah Tabligh, Multicultural, Covid 19, Wonosobo... In their research, Murniyetti et al., 2016 ;Waluyo, 2017 ;Inten, 2017 & Hasanah et al., 2019 state that parents are the first party T who are responsible to give modeling good moral conduct and characters. Related to the issue proposed in this study, some studies were conducted by Bustamam, 2008; Kamalludin, 2018; Nurhayati, 2019; Zubaidillah & Nuruddaroini, 2020; Nuraedah & Mutawakkil, 2020 show that the educational method used by the parents in Tablighi Jamaah to educate their children to become religious and pious community members, the Quran reciters and memorizers who have good Islamic moral characters and conducts. ... Engkizar EngkizarMunawir KSoni KaputraMutathahirin MutathahirinThis study is aimed at exploring how to build family-based Islamic character in the Tablighi Jamaat community. As a qualitative study, the research was conducted by using an ethnographic approach. The data were collected through direct interviews with ten informants which are the heads of the family that belong to the Tablighi Jamaat community. Moreover, the researcher was also involved in some religious activities of the community for two years that the observation during the activities can be used to reinforce the result of the interviews. Those activities are Ijtima’ annual gathering, Bayan Markas sermon, Ta’lim Halaqah, Khuruj proselytizing tour, Jaulah, and some informal visits to interviewees’ families. All data, both interviews and direct observation, were thematically analyzed by using specific software, namely NVivo 12. Based on the data it is found that there are five major Islamic characters could be developed through the family-based character building in the Jama’ah Tablghi community, namely 1 good moral conduct to parents, 2 having a sense of shame to violate the shari’a, 3 behaving based on Islamic shari’a, 4 time punctuality, 5 good moral characters. Finally, the findings reveal that the building of family-based Islamic characters in the Tablighi Jamaat community contributes to the positive effects of children's Islamic characters in family and community.... Basically can be formulated, da'wah is in fact an actualization of faith theology that is manifested in a system of human activities of believers in various areas of life kaaffah that is carried out regularly to influence the way people think, behave and act. Reality shows that factually, the recognition of the status of the preacher as a da'wah performer can be studied and actualized on the field of individual and sociocultural reality in order to seek the realization of Islamic teachings in all aspects of life by using certain approaches and ways Nuraedah & Mutawakkil, 2020. ...Eko Hendro SaputraM. Bahri GhazaliHasan Mukmin Fitri YantiThis paper presents understanding da’wah and khatib. Da'wah contains the meaning of an activity to invite people in a wise way to the right path for good, whether in oral, written, or deed, which is done consciously and planned in an effort to achieve welfare and happiness in this world and in the hereafter. In line with that, da'wah according to the term semantics, contains the meaning of activities that are coaching as an effort to maintain and improve something that has existed before; and can also be defined as development as an activity that leads to renewal or holding something that does not already exist. Khatib in certain situations are sometimes the same as ulama, who as the informal opinion leader are not only considered as Islamic leaders, but are often treated as leaders of social groups or communities whose influence extends beyond the boundaries of religious areas, penetrates into political, social, political aspects, culture, and government.... Basically can be formulated, da'wah is in fact an actualization of faith theology that is manifested in a system of human activities of believers in various areas of life kaaffah that is carried out regularly to influence the way people think, behave and act. Reality shows that factually, the recognition of the status of the preacher as a da'wah performer can be studied and actualized on the field of individual and sociocultural reality in order to seek the realization of Islamic teachings in all aspects of life by using certain approaches and ways Nuraedah & Mutawakkil, 2020. ... Fitri Yantieko hendroBahri GhazaliHasan MukminThis paper presents understanding da’wah and khatib. Da'wah contains the meaning of an activity to invite people in a wise way to the right path for good, whether in oral, written, or deed, which is done consciously and planned in an effort to achieve welfare and happiness in this world and in the hereafter. In line with that, da'wah according to the term semantics, contains the meaning of activities that are coaching as an effort to maintain and improve something that has existed before; and can also be defined as developme nt as an activity that leads to renewal or holding something that does not already exist. Khatib in certain situations are sometimes the same as ulama, who as the informal opinion leader are not only considered as Islamic leaders, but are often treated as leaders of social groups or communities whose influence extends beyond the boundaries of religious areas, penetrates into political, social, political aspects, culture, and Imanuddin Effendy Dudi RustandiThe presence of religious social groups is driven by the process of leadership emergence. The purpose of this study is to find 1 the concept of leadership of the Tablighi Jamaah from various perspectives; Sufism, jurisprudence, laity, and religious authority; 2 Construction of the identity of the religious leaders of the Jamaah Tabligh. The research paradigm uses virtual ethnographic methods with social identity construction theory. The results showed that 1 the concept of leadership in the Tablighi Jamaah emphasized more on religious authority and charismatic leadership 2 The construction of the religious identity of the leadership dimension of the Tablighi Jama'at was a combination of charismatic and transformational authority. This research can have an impact on the leadership model of social and religious institutions in Indonesia as a model that is quite effective in creating observance of kelompok sosial keagamaan didorong oleh proses munculnya kepemimpinan. Tujuan penelitian ini adalah untuk menemukan 1 konsep kepemimpinan Jamaah Tabligh dari beragam perspektif; sufistik, yurisprudensi, awam, dan otoritas keagamaan; 2 Konstruksi identitas kepemimpinan agama Jamaah Tabligh. Paradigma penelitian menggunakan metode etnografi virtual dengan teori konstruksi identitas social. Hasil penelitian menunjukkan bahwa 1 konsep kepemimpinan pada Jamaah Tabligh lebih menekankan pada otoritas keagamaan dan kepemimpinan yang bersifat kharismatik 2 Konstruksi identitas keagamaan dimensi kepemimpinan Jama’ah Tabligh merupakan perpaduan antara otoritas kharisma dan transformasional. Penelitian ini dapat berdampak terhadap model kepemimpinan instusi social maupun keagamaan di Indonesia sebagai model yang cukup efektif dalam menciptakan ketaatan ArifinThis paper aims to determine the da'i Hidayatullah da'wah communication strategy in fostering rural communities which are formulated into three questions as follows the role of da'i Hidayatullah in raising awareness of rural communities. The diffusion of da'i Hidayatullah's da'wah communication in fostering rural communities and the innovation of da'i Hidayatullah's da'wah communication in fostering rural communities in Cimenyan district, Bandung regency. The research method uses descriptive methods by making the da'i Hidayatullah Bandung district that fosters rural communities as the main source of this research. This type of research is qualitative. The results showed that the Hidayatullah preacher had a role as a change agent by conducting persuasive-informative communication in raising and fostering rural communities in the Cimenyan sub-district, Bandung regency. The diffusion of da'wah communication carried out by Hidayatullah in developing rural communities in the Cimenyan district of Bandung district through activities in the form of majelis ta'lim, grand MBA, training of bina aqidah, qur'an education park TPA and mosque youth in which da'wah messages in the form of aqeedah, shari'ah, and morals. Da'i Hidayatullah's innovation in da'wah communication was in the form of implementing an empowerment program which included empowering human resources HR and the community economy which was formed through training and recitation activities. Tulisan ini bertujuan untuk mengetahui strategi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan yang dirumuskan menjadi tiga pertanyaan sebagai berikut peran da’i Hidayatullah dalam menyadarkan masyarakat pedesaan. Difusi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan dan inovasi komunikasi dakwah da’i Hidayatullah dalam membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung. Metode penelitian menggunakan metode deskriptif dengan menjadikan da’i Hidayatullah kabupaten Bandung yang membina masyarakat pedesaan sebagai sumber utama dalam penelitian ini. Jenis penelitian adalah kualitatif. Hasil penelitian menunjukkan bahwa da’i Hidayatullah berperan sebagai agen perubah dengan melakukan komunikasi persuasif-informatif dalam menyadarkan dan membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung. Difusi komunikasi dakwah yang dilakukan oleh da’i Hidayatullah dalam membina masyarakat pedesaan di kecamatan Cimenyan kabupaten Bandung melalui kegiatan berupa majelis ta’lim, grand MBA, training bina aqidah, taman pendidikan al-qur’an TPA dan remaja masjid yang didalamnya disampaikan pesan-pesan dakwah berupa pesan aqidah, syari’ah, dan akhlak. Inovasi komunikasi dakwah yang dilakukan oleh da’i Hidayatullah berupa penyelenggaraan program pemberdayaan yang meliputi pemberdayaan sumber daya manusia SDM dan ekonomi masyarakat yang dibentuk melalui kegiatan pelatihan dan SudarmanPoverty is a very serious problem faced by the Indonesian people and to immediately find and find solutions to reduce a problem in poverty. Zakat is one way to reduce poverty, by utilizing the zakat funds. Zakat Collector Unit UPZ in Rancasari Sub-District, Bandung City, is devoted to zakat management activities in conveying messages so that the public is aware of the importance of paying zakat mal if it is bishab and haul. So that a number of questions were formulated in the study 1 What is the Communication Strategy in Planning? 2 What is the Communication Strategy in Implementation? 3 What is the Communication Strategy in Evaluation? The theory used in this study is a management approach communication strategy from Fred R. David which reveals that the strategy management process has three stages Planning, Implementation and Evaluation. This theory is also strengthened by the communication strategy of Richard West Lynn H. Tunner with internal and external communication approaches. The method used in this study is observation, in-depth interviews and documentation. The results of this study Planning both internally and externally is supported by the role of the chairman who carries out organizational command by optimizing existing fields. Implementation of the Zakat Collection Unit in Rancasari Subdistrict is still on activities outside zakat mall. Trust in the Zakat Collection Unit is still lacking. Socialization activities are still at the level of verbal delivery in certain groups or merupakan masalah yang sangat serius yang dihadapi oleh bangsa Indonesia dan untuk segera mencari dan menemukan solusi untuk mengurangi suatu persoalan dalam kemiskinan tersebut. Zakat merupakan salah satu cara untuk menekan angka kemiskinan, dengan memanfaatkan dana zakat tersebut. Unit Pengumpul Zakat UPZ Kecamatan Rancasari Kota Bandung pada kegiatan pengelolaan zakat maal dikhususkan dalam menyampaikan pesan agar masyarakat menyadari pentingnya membayar zakat mal bila sudah bishab dan haul. Sehingga dirumuskan beberapa pertanyaan dalam penelitian 1 Bagaimana Strategi Komunikasi dalam Perencanaan? 2 Bagaimana Strategi Komunikasi dalam Implementasi? 3 Bagaimana Strategi Komunikasi dalam Evaluasi? Teori yang digunakan dalam penelitian ini adalah strategi komunikasi pendekatan manajemen dari Fred R. David yang mengungkapkan bahawa proses manajemen strategi ada tiga tahapan yakni Perencanaan, Implementasi dan Evaluasi. Teori ini juga dikuatkan oleh strategi komunikasi dari Richard West Lynn H. Tunner dengan pendekatan komunikasi internal dan eksternal. Metode yang digunakan dalam penelitian ini dalah observasi, wawancara mendalam dan dokumentasi. Hasil dari penelitian ini Perencanaan baik secara internal dan eksternal didukung oleh peran ketua yang menjalankan komando organisasi dengan mengoptimalkan bidang-bidang yang ada. Pelaksanaan implementasi Unit Pengumpul Zakat Kecamatan Rancasari masih pada kegiatan diluar zakat mal. Kepercayaan kepada Unit Pengumpul Zakat masih kurang. Kegiatan sosialisasi pun masih pada tataran penyampaian secara verbal pada kumpulan atau forum RojiatiThis study aims to obtain an overview of Religious Experience. Principles of Baha'i Trust and Social Communication. Dogma and Baha'i Trust in Influencing Social Communication of Followers and Social Communication of Adherents of the Baha'i Religion with the Neighborhood Community. This research uses phenomenological methods and theories, qualitative approaches. The results of the study show that the essence of religious experience, namely sensitivity to the sacred, the religious experience is not only natural but also cultural. The Baha'i believe that God is the Creator of the universe, the apostles and prophets are intermediaries to channel God's will for humans through divine revelation contained in the holy books of various religions in the world. The purpose of the Baha'i religion is to realize spiritual transformation in human life and renew the institutions of society based on principles to the Essence of God, the unity of religion, and the unity of all humanity. From some of the teachings, goals, and visions of the Baha'i, the Baha'is in Bandung transformed themselves through their daily attitudes that are always friendly to everyone and open to the local ini bertujuan untuk memperoleh gambaran mengenai Pengalaman Keagamaan. Asas-asas Kepercayaan Baha’i dan Komunikasi Sosial. Dogma dan Kepercayaan Baha’i dalam Mempengaruhi Komunikasi Sosial Para Pengikutnya dan Komunikasi Sosial Penganut Agama Baha’i dengan Masyarakat Sekitar. Penelitian ini menggunakan metode dan teori fenomenologi, pendekatan kualitatif. Hasil penelitian menunjukan bahwa, Hakikat pengalaman keagamaan, yaitu kepekaan terhadap yang suci, maka pengalaman religious bukan hanya natural tetapi juga kultural. Umat Baha’i percaya bahwa Tuhan adalah Sang Pencipta alam semesta, para rasul dan nabi merupakan perantara untuk menyalurkan kehendak Tuhan bagi manusia melalui wahyu Illahi yang terdapat dalam kitab-kitab suci berbagai agama di dunia. Tujuan agama Baha’i adalah untuk mewujudkan transformasi rohani dalam kehidupan manusia dan memperbaharui lembaga-lembaga masyarakat berdasarkan prinsip-prinsip ke Esaan Tuhan, kesatuan agama, dan persatuan seluruh umat manusia. Dari beberapa ajaran, tujuan dan visi umat Baha’i tersebut, para penganut Baha’i di Bandung mentransformasikannya lewat sikap mereka sehari-hari yang selalu ramah kepada setiap orang dan terbuka terhadap masyarakat RustandiPenelitian ini berupaya menganalisis perilaku komunikasi, proses dan pengaruh komunikasi yang berlangsung di komunitas Majelis Remaja dan Pelajar Islam MERAPI Pangalengan di Kabupaten Bandung. Analisis dilakukan secara kualitatif dengan menggunakan perspektif psikologi komunikasi berkaitan dengan aktivitas dakwah berbasis komunitas di pedesaan. Hasil penelitian menunjukkan bahwa komunitas MERAPI merumuskan formulasi dakwah komunitas secara inovatif dan kreatif. Proses komunikasi berlangsung dalam konteks komunikasi kelompok kecil, kelompok besar, organisasi dan massa. Proses komunikasi ini berlangsung baik secara tatap muka maupun bermedia. Proses komunikasi mempengaruhi perilaku komunikasi. Pengaruh perilaku komunikasi dalam bentuk konformitas, fasilitasi sosial dan polarisasi. Ketiga perubahan perilaku komunikasi ini terjadi pada aspek pengetahuan, keyakinan, ritual, pengalaman dan komitmen. ABSTRACT This study seeks to analyze the communication behavior, process, and influence of communication taking place in the Pangalengan Community of Youth and Student Council MERAPI in Bandung Regency. The analysis was carried out using a communication psychology perspective related to community-based da'wah activities in rural areas based on qualitative methode. The results showed that the MERAPI community formulated an innovative and creative community da'wah formulation. The communication process takes place in small groups, large groups, organizations, and mass communication. This communication process takes place both face-to-face and media. The communication process affects communication behavior—the influence of communication behavior in conformity, social facilitation, and polarization. The three changes in communication behavior occur in knowledge, belief, ritual, experience, and Abdur RahimHalaqah tarbiyah is a source of energy for god preacher. The place of the preachers in the way of Allah absorbs the energy of ruhi to then channel or reflect back its light into the midst of society in the form of moral example, exclamation of goodness, and prevention of various bad morals. A da'i in halaqah tarbiyah is like a light bulb that receives and absorbs electrical energy from an installed electrical substation, to illuminate people's lives. A preacher is a light bulb that illuminates the dark darkness of life, changes the conditions which are covered in ignorance to become a civilized society, and destroys bad morals behavior to bring people to moral glory and high manners. For god preacher, halaqah tarbiyah is a necessity. An attempt for a dai not to be trapped in the waves of infiradhi preaching. A guard of a preacher to not fall into the comfort zone of preaching in solitude. An effort for a dai to not be sedated with icons from celebrities, preaching euphoria of fame, preaching full of worldly entertainment, and drowning in excessive popularity. An effort to protect yourself to the furthest from the ujub pride and to be amazed by the admirers. This is a way for a god preacher to always maintain sincerity, patience, piety, and trust in Him. key word urgensi halaqah, tarbiyah, akselerasi dakwahE AminAmin, E. 2012. Dakwah Rahmatan li Al-'Alamin Jamaah Tabligh di Kota Ilmu Dakwah Academic Journal for Homiletic Studies 142 2020 297-316Mushab Al-Quran dan TerjemahanAr-RahimAr-Rahim. 2012. Mushab Al-Quran dan Terjemahan. Bandung Kementrian Agama Khazanah Z AsrorAsror, M. Z. 2018. Strategi Dakwah Gerakan Jamaah Tabligh di Kota Pancor, SOSIO EDUKASI Jurnal Studi Masyarakat Dan Pendidikan, 21, 39-45. DOI Islam Jama'ah Tabligh dalam Tinjauan Maqâshid Al-DînM A AzizAziz, M. A. 2004. Ilmu Dakwah. Jakarta Timur Prenada Media. Budimansyah, B. 2012. Gerakan Islam Jama'ah Tabligh dalam Tinjauan Maqâshid Al-Dîn, Al-'Adalah, 101, 255-265.

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