ISU-ISU MEDIA DALAM DAKWAH

Media Baru dan Dakwah

pengkaji telah mencadangkan seorang informan lain yang mempunyai ciri-ciri yang sesuai
dan menepati kriteria yang diperlukan oleh kajian.
Pengkaji menggunakan teknik analisis data tematik dengan meneliti tema-tema
utama daripada data-data yang diperoleh. Penganalisisan data kajian ini adalah dengan
menggunakan proses tematik induktif dan deduktif. Pengkaji menganalisis transkripsi
temu bual dengan pencarian tema-tema utama dan melakukan proses-proses pengekodan.
Untuk tujuan itu, perisian Atlas.ti versi 7 telah digunakan untuk menganalisis kandungan
transkrip temu bual tersebut.

PENGARUH DAN CABARAN MEDIA MASSA DALAM MENERAPKAN NILAI
ISLAM KEPADA ANAK REMAJA BERMASALAH PEMBELAJARAN

Media massa elektronik sangat mempengaruhi usaha-usaha penerapan nilai-nilai Islam
kepada anak-anak remaja bermasalah pembelajaran. Antara media ini adalah seperti radio,
compact disc (CD), digital versatile disc atau digital video disc (DVD), televisyen dan
internet. Internet adalah kemudahan yang sangat digemari oleh setiap lapisan masyarakat
terutamanya golongan remaja. Internet mudah dilayari sama ada melalui komputer atau
telefon pintar.11 Melalui kemudahan ini, maklumat dan perkembangan terkini tersebar
dengan pantas. Media ini sangat berkesan dan berpengaruh dalam mengubah pemikiran,
sikap dan nilai anak-anak remaja bermasalah pembelajaran.12 Oleh itu, ibu bapa yang
mempunyai latar belakang pendidikan yang baik dan penghayatan agama yang tinggi perlu
mengawasi dan mendidik anak-anak remaja mereka supaya menggunakan medium ini ke
arah kebaikan.
Berdasarkan penjelasan seorang informan, nilai keimanan diterapkan kepada anak
remaja bermasalah pembelajaran melalui program-program yang ditayangkan di televisyen.
Nilai keimanan yang dimaksudkan adalah seperti menghidupkan kesedaran bahawa Allah
SWT sentiasa memerhati. Nasihat-nasihat diberikan kepada anak beliau berkaitan dengan
larangan menyalahgunakan nikmat Allah melalui perbuatan jahat dan maksiat seperti
berikut:

“Sambil menonton televisyen, saya akan menasihati anak saya, “Adik, kita
mesti bersyukur kerana kita dikurniakan kaki dan tangan. Ini semua hak
Allah. Kita tidak boleh membuat kejahatan dengan tangan dan kaki ini, kita
tidak boleh pergi ke kelab malam, tidak boleh minum arak. Mulut ini, Allah
juga yang beri. Jika kita sudah mabuk, kita mudah memegang perempuan
dan berzina pula, semua itu tidak baik dan berdosa.”
(Informan E)



11 Ika Destiana,Ali Salman dan Mohd HelmiAbd Rahim, “Penerimaan Media Sosial: Kajian dalam Kalangan
Pelajar Universiti di Palembang”, Jurnal Komunikasi:Malaysian Journal of Communication, Bil.29, no. 2
(2013), 125-140.

12 Abdullah Sulung dan Mawaddah Abdullah. Pengaruh Media Elektronik Terhadap Keruntuhan Akhlak
Pelajar, (Skudai, Johor : Universiti Teknologi Malaysia, 2010), 1-9.

51

Media Baru dan Dakwah

Seorang informan cuba menerapkan nilai keimanan kepada anaknya dengan menghidupkan
perasaan syukur di atas nikmat anggota yang diberikan oleh Allah SWT. Menurut Roziah
Sidik, Zulkarnain Mohamed dan Nasruddin Yunus,13 ibu bapa bertanggungjawab mengajar
anak-anak bersyukur dengan segala kurniaan Allah SWT dan mendidik mereka supaya
tidak mensyirikkan-Nya dengan melakukan kemungkaran.
Dalam usaha penerapan nilai ibadah kepada anak remaja bermasalah pembelajaran,
terdapat ibu bapa yang menggunakan pendekatan berbentuk teknologi maklumat iaitu
penggunaan perisian al-Quran yang berbentuk al-Quran Digital dan Compact Disc (CD.
Perisian-perisian ini sering dimainkan di dalam kenderaan untuk mengukuhkan daya
hafalan anak terhadap bacaan ayat-ayat suci al-Quran. Ini dipetik daripada data-data temu
bual bersama beberapa informan seperti berikut:

“Dia ada dengar bacaan surah melalui laptop atau hand phone. Contoh saya
suruh dia baca al-Fatihah..Dia pandai sebab dia menghafal. Dia akan hafal
menggunakan earphone. Dia juga ada guna al-Quran digital.”

(Informan A)

“Kalau saya pasang CD Yasin dalam kereta, atau kadang-kadang ada ayat-
ayat pendek, dia baca juga seperti surah Al-Ikhlas, dia akan ikut melalui CD
yang didengar itu. Kalau dia dengar surah Yasin melalui CD juga, dia boleh
ikut. Sebab tiap-tiap minggu dia dengar. Lepas tu, dia mulalah sambung
sikit-sikit.”

(Informan E)

Penggunaan media seperti ini dipercayai dapat mempengaruhi tingkah laku individu.
Menurut Haryati Abdul Karim,14 Ab. Halim Tamuri15 dan Ika Destiana, Ali Salman serta
Mohd Helmi Abd Rahim,16 penggunaan media elektronik adalah sangat sinonim dengan
kehidupan harian para remaja. Oleh itu, pemilihan media yang baik seperti yang dinyatakan
telah dititikberatkan oleh dua orang informan kajian ini dalam mempengaruhi pemupukan
nilai Islam khususnya dalam penguasaan bacaan al-Quran.
Penerangan tentang konsep dosa dan pahala juga adalah cara memupuk nilai
peribadi dan akhlak anak remaja bermasalah pembelajaran. Ibu bapa wajib memberi
penjelasan tentang konsep dosa yang haram dilakukan dan konsep pahala yang dituntut
untuk dilaksanakan kepada anak-anak.17 Kepentingan penerapan nilai ini adalah untuk

13 Roziah Sidik, Zulkarnain Mohamed dan Nasruddin Yunus, Pengajian Islam, Edisi Kedua, (Selangor:
Oxford Fajar Sdn Bhd, 2011), 149.

14 Haryati Abdul Karim. “Globalisasi, Penggunaan Media Dan Identiti Hibrid Di Kalangan Remaja
Malaysia”, Southeast Asia Psychology Journal, Jil.1, (2014), 77-105.

15 Ab. Halim Tamuri, “Hubungan Antara Pegangan Nilai Moral dengan Media Massa: Tinjauan ke Atas
Remaja Melayu Luar Bandar”,  Sari 27 (2009). 199-212.

16 Ika Destiana,Ali Salman dan Mohd HelmiAbd Rahim, “Penerimaan Media Sosial: Kajian dalam Kalangan
Pelajar Universiti di Palembang”,  Jurnal Komunikasi: Malaysian Journal of Communication, Bil.29, no.
2 (2013), 125-140.

17 Muhammad Jamaluddin Al-Qasimi Ad-Dimasqi, Mau’izhoh al-Mukminin min Ihya’ Ulumuddin : Intipati
Ihya’ Ulumuddin Pengajaran bagi Orang-orang Mukmin, terj., Abu Hasan Din al-Hafiz, (Kuala Lumpur:
Pustaka Fajr, 2006), 424

52

Media Baru dan Dakwah

mengelak anak remaja bermasalah pembelajaran melakukan perbuatan-perbuatan keji dan
cela yang boleh mencalar identiti diri sebagai seorang muslim.
Dalam konteks kajian ini, lima daripada enam informan telah mempraktikkan
pendekatan nasihat menggunakan media televisyen melalui program Rancangan Tanah
Kubur, saluran OASIS. Pendekatan yang digunakan oleh ibu bapa ini ialah dengan
mengulas semula kisah-kisah dosa serta akibat daripada sesuatu perbuatan sesuai dengan
pengetahuan anak-anak remaja bermasalah pembelajaran seperti kenyataan berikut:

“Seperti rancangan Tanah Kubur, anak saya memang sangat gemar
rancangan itu. Jadi, saya pun cakap, “Apabila kematian seperti ini, lihat
perbuatannya yang dia sudah buat pada ibunya.” Ataupun, “Lihat, dia
mencuri, apa balasannya? Mahukah apabila mati nanti, kita jadi seperti
ini?”Anak saya pun fahamlah.”

(Informan C)

“Biasanya anak ini, saya terangkan padanya tentang hukum sesuatu
perbuatan yang dilarang. Contohnya, siapa mencuri akan ditangkap polis.
Apabila dia tonton drama dalam televisyen, saya perlu ulas semula cerita
itu. Cerita Tanah Kubur banyak mengajarnya. Saya kerap bertanya anak
saya, “Apa yang kamu tonton itu?” Dia akan berceritalah tentang kisah-
kisah orang yang derhaka, orang mencuri, orang kurang ajar dan sebagainya
melalui rancangan televisyen itu. Dia minatlah.”

(Informan E)

“Saya selalu mencelah apabila dia sedang leka menonton televisyen,
“Jika kita tidak sembahyang, lihat keadaan apabila mati nanti.” Dia suka
menonton (rancangan) Tanah Kubur. “Jika sudah buat jahat seperti ini, di
dunia Tuhan sudah tunjukkan.”

(Informan F)

Melalui media televisyen ini, tiga daripada enam informan ada menegaskan akibat atau
balasan sesuatu perbuatan seperti derhaka kepada kedua-dua ibu bapa, akibat melakukan
sesuatu kejahatan seperti mencuri dan tidak bersolat berdasarkan rancangan Tanah
Kubur yang ditayangkan. Dapatan ini menyokong pendapat Haryati Abdul Karim yang
menyatakan bahawa penggunaan media tidak hanya digunakan untuk keseronokan tetapi
digunakan untuk memuhasabah diri seseorang individu.18 Oleh itu, informan-informan ini
telah memainkan peranan yang sangat baik dalam mempengaruhi anak remaja bermasalah
pembelajaran untuk menghayati nilai-nilai yang dianjurkan oleh Islam.
Kajian Ika Destiana, Ali Salman dan Mohd Helmi Abd Rahim mengenal pasti
bahawa medium media massa telah diterima oleh semua golongan remaja sebagai cara
untuk berhibur, berkomunikasi dan bersosial.19 Anak remaja bermasalah pembelajaran juga

18 Haryati Abdul Karim, “Globalisasi, Penggunaan Media Dan Identiti Hibrid Di Kalangan Remaja
Malaysia”, Southeast Asia Psychology Journal, Jil.1, (2014),96.

19 Ika Destiana,Ali Salman dan Mohd HelmiAbd Rahim, “Penerimaan Media Sosial: Kajian dalam Kalangan
Pelajar Universiti di Palembang.”, Jurnal Komunikasi: Malaysian Journal of Communication, Bil.29, no.
2 (2013), 125-140.

53

Media Baru dan Dakwah

tidak terkecuali menggunakan media massa dalam kehidupan mereka. Keadaan ini menjadi
cabaran kepada ibu bapa dalam usaha penerapan nilai Islam kerana keenam-enam anak
remaja bermasalah pembelajaran informan juga minat menonton rancangan televisyen,
boleh melayari internet, gemar bermain permainan berkomputer dan meminati muzik dan
nyanyian.
Salah seorang informan menyatakan, kecenderungan ke arah hiburan yang
melampau perlu dicegah kerana anak-anak remaja bermasalah pembelajaran sukar dididik
semula setelah dipengaruhi dengan budaya hedonisme. Oleh itu, segala bentuk media yang
mendorong ke arah keruntuhan akhlak perlu dibendung sebelum menular ke dalam jiwa
anak-anak:

“Anak-anak masalah seperti ini, kalau mereka dah tersasar nak patah balik,
susah. Sebab, hiburan dari media ni banyak bawa keburukan tapi seronok
pada mereka, kalau kita didik mereka semula, mereka nak patah balik
memang tak boleh. Susah. Mereka tak macam budak normal, anak yang
normal, bila mereka dah tersasar, kita boleh bentuk dan didik balik.”

(Informan C)

Informan A melahirkan kebimbangan terhadap anak remaja perempuannya mengenai
kebolehan dan minat menggunakan telefon bimbit. Oleh kerana telefon bimbit yang
dimiliki dibekalkan dengan kemudahan internet, anak remaja perempuan ini amat mudah
menerima mesej-mesej berbaur lucah dan tidak sopan semasa melayari laman-laman sosial
seperti Facebook, WeChat, WhatsApp dan Twitter. Melayari laman-laman sosial tersebut
membolehkan anak informan mendapat ramai kenalan sama ada lelaki atau perempuan.
Oleh itu, informan mengambil langkah dengan memantau telefon bimbit anaknya setiap
hari. Informan memadam kandungan mesej sama ada berbentuk perbualan atau gambar
yang berunsur lucah di samping meminta anaknya tidak berhubung lagi dengan kenalan
yang mengirim mesej-mesej negatif seperti itu. Informan juga turut menasihati anaknya
yang digelar adik dalam menangani perkara tersebut:

“Yang paling saya takut ialah kawan-kawannya dalam WeChat, WhatsApp
dan Facebook. Anak saya sangat pandai melayari laman-laman sosial
ini. Disebabkan itu, saya akan pegang handphone dan Iphone dia. Saya
akan memeriksa handphone dia setiap hari. Saya juga memeriksa akaun
Facebook dia. Ada orang hantar perkara yang bukan-bukan. Saya terangkan
padanya, “Ini semua kita tidak boleh lihat. Jika ada orang hantar perkara itu,
cepat-cepat kita delete.” Saya nasihat padanya. Saya pernah baca mesej dia,
orang minta body dia. Saya cerita padanya, “Aurat orang perempuan paling
penting perlu dijaga. Kalau kita sudah tunjukkan body kita kepada orang,
‘habislah’. Adik mesti tahu, aurat orang perempuan hanya untuk suami
sahaja. Orang lain tidak boleh!”

(Informan A)

54

Media Baru dan Dakwah

Seorang informan yang dikenali dengan informan F pula mengambil langkah menyekat
kata laluan wifi yang menyukarkan anaknya untuk melayari internet melalui komputer.
Beliau membenarkan anaknya melayari internet hanya melalui telefon bimbitnya dan
suami sahaja berdasarkan dapatan temu bual berikut:

“Internet untuk anak saya, saya akan block. Saya tidak beri dia akses. Jika
dia mahu layari internet, pakai handphone ibu atau ayah. Di rumah ada wifi
dan komputer. Tetapi saya tidak beri guna. Saya khuatir dia terpengaruh.
Budak-budak seperti ini, pengaruh kawan-kawan di sekolah sangat kuat.
Ada kawan-kawan yang nakal yang selalu pergi computer centre, mengajar
anak saya dengan memberi password untuk mengakses laman web yang
bukan-bukan.”

(Informan F)

Dapatan ini adalah konsisten seperti kajian yang dilakukan Maznah Ali dan
Zakiah Zakaria20 yang menunjukkan bahawa ibu bapa muslim perlu sentiasa berusaha
memastikan anak-anak mereka tidak terdedah dengan bentuk-bentuk hiburan yang boleh
merosakkan akidah. Keenam-enam informan didapati sentiasa memantau aktiviti anak
remaja bermasalah pembelajaran supaya tidak memilih hiburan yang melalaikan sama ada
di dalam rumah mahupun di luar rumah.
Dalam menekankan aspek penerapan nilai akhlak, kajian mendapati informan F
menceritakan bahawa rakan beliau iaitu informan A yang juga merupakan sampel kajian
ini, pernah berkongsi pandangan bersamanya dan melahirkan kerisauan tentang pengaruh
media terhadap akhlak dan peribadi anak remaja bermasalah pembelajaran. Kebimbangan
ini dikongsi bersama rakan ibu bapa yang turut memiliki anak remaja terutama dalam
menghadapi cabaran sosial yang sangat membimbangkan. Kata-kata nasihat diberikan agar
mereka sama-sama terus tabah dan sabar mendidik anak. Berikut adalah dapatan seperti
yang disampaikan oleh informan:

“Kawan saya pernah mengadu, “Buntulah saya, kakak.” “Kenapa?” Saya
bertanya. “Miza ini jika menggunakan internet dan facebook, sungguh leka
dia.” “Ana takutlah.” Anak dia ialah orang yang lurus bendul “Buatnya
budak-budak ambil kesempatan membuat perkara yang bukan-bukan.” Dia
cakaplah. Saya dengar dan memberi sedikit nasihat. Itulah antara perkara
yang kami sembang.”

(Informan F)

Ibu bapa perlu prihatin dengan perkembangan anak remaja masa kini kerana mereka
membesar dengan suasana moden dan cabaran teknologi maklumat yang boleh merosakkan
nilai-nilai diri seseorang mukmin.21 Akhlak-akhlak yang keji dan tercela dikhuatiri lahir
dalam diri remaja melalui penyalahgunaan media massa seperti memdedahkan diri dalam

20 Maznah Ali dan Zakiah Zakaria, “Persediaan Ibu Bapa dalam Pendidikan Rohani Terhadap Anak-anak :
Kajian di Taman Batu Permai, Kuala Lumpur”, (Johor : Universiti Teknologi Malaysia, 2010),6

21 Wan Norina Wan Hamat, Zaharah Hussin, Ahmad Fakrudin Mohamed Yusoff, dan Ahmad Arifin Sapar,
“Pengaruh Media Massa Terhadap Penampilan Akhlak Pelajar Islam Politeknik Malaysia”, Online
Journal of Islamic Education, Jil.1, no. 1 (2013), 17-27.

55

Media Baru dan Dakwah

keadaan tidak menjaga aurat, berbicara dengan perbualan-perbualan memberahikan dan
sebagainya. Oleh itu, pemantauan aktiviti remaja perlu diberi perhatian oleh para ibu bapa
sebelum ia menular dan sebati dalam jiwa anak remaja mereka.

KESIMPULAN

Kajian ini mendapati, lima daripada enam informan menggunakan pendekatan media
elektronik dalam usaha menerapkan nilai-nilai iman, ibadah dan akhlak kepada anak
remaja bermasalah pembelajaran masing-masing. Dapatan kajian menunjukkan semua
informan tidak pernah berputus asa dalam mendidik anak remaja bermasalah pembelajaran
walaupun menghadapi cabaran percambahan dan perkembangan media masa kini.
Cabaran ini dikenal pasti ekoran sikap anak yang gemar menonton rancangan televisyen,
gemar melayari internet dan menggunakan pelbagai aplikasi melalui telefon bimbit seperti
Facebook, WeChat, WhatsApp dan sebagainya, gemar bermain permainan komputer
(game), kecenderungan melayari laman-laman sosial dan gemar kepada nyanyian dan
muzik.

Walau bagaimanapun, cabaran ini diatasi oleh informan ibu bapa dengan menyekat
kata laluan wifi, memeriksa telefon bimbit anak, tidak mewujudkan sebarang akaun untuk
anak melayari laman-laman sosial di samping membuat pemantauan terhadap aktiviti anak
remaja bermasalah pembelajaran. Dapatan juga menunjukkan bahawa tanggapan ibu bapa
yang baik terhadap media massa boleh memberi kesan positif ke atas penerapan nilai-nilai
Islam kepada para remaja yang mengalami masalah pembelajaran.

RUJUKAN

Ab. Halim Tamuri dan Zarin Ismail, “Hubungan Antara Pegangan Nilai Moral dengan
Media Massa: Tinjauan ke Atas Remaja Melayu Luar Bandar.” Sari 27, (2009).

Azmi Shaari, Noor Hayati Che Harun dan Tengku Noaswita Tengku Besar, “Faktor
yang Mempengaruhi Penglibatan Keluarga Penjaga di Sekolah dan Kesannya ke
atas Pencapaian Akademik Anak Cacat Penglihatan”, Jurnal Pembangunan Sosial,
Jil.4&5, Jun & Disember (2002).

Connaway, Lynn Sillipigni dan Powell, Ronald R, Basic Research for Librarians, Fifth
Edition, (USA: Greenwood Publishing Group, 2010).

Fathiyah Mohd Fakhruddin dan Asmawati Suhid, “Peranan Guru Pendidikan Islam dalam
Membentuk Generasi Unggul” dalam Islam and Education, Ed. Faizal @ Ahmad
Faisal Abdul Hamid, (Kuala Lumpur: Akademi Pengajian Islam Universiti Malaya,
World Congress for Islamic History and Civilization, 10-11 Oktober 2011).

Habsah Omar, “Pendekatan Pengajaran dan Pendidikan Islam untuk Murid Autisme”,
(Disertasi Ijazah Sarjana Pendidikan, Fakulti Pendidikan, Universiti Malaya, 2013).

Haryati Abdul Karim. “Globalisasi, Penggunaan Media Dan Identiti Hibrid Di Kalangan
Remaja Malaysia”, Southeast Asia Psychology Journal, Jil.1, (2014).

Ika Destiana, Ali Salman dan Mohd Helmi Abd Rahim, “Penerimaan Media Sosial: Kajian
dalam Kalangan Pelajar Universiti di Palembang”,  Jurnal Komunikasi; Malaysian
Journal of Communication, Bil.29, no. 2 (2013).

56

Media Baru dan Dakwah
Maznah Ali dan Zakiah Zakaria, “Persediaan Ibu Bapa dalam Pendidikan Rohani Terhadap

Anak-anak: Kajian di Taman Batu Permai, Kuala Lumpur”, (Johor: Universiti
Teknologi Malaysia, 2010).
Mohd Nizam Mohd Ali dan Ahmad Hasan Mohd Nazam, Hikmah di Sebalik Wasiat
Luqman al-Hakim, (Johor Bharu: Perniagaan Jahabersa, 2001).
Muhammad Jamaluddin Al-Qasimi Ad-Dimasqi, Mau’izhoh al-Mukminin min Ihya’
Ulumuddin: Intipati Ihya’ Ulumuddin Pengajaran bagi Orang-orang Mukmin, terj:
Abu Hasan Din al-Hafiz, (Kuala Lumpur: Pustaka Fajr, 2006).
Patton, Michael Quinn, Qualitative Evaluation & Research Methods, (Beverly Hills, CA:
Sage Publications, 1990).
Wan Norina Wan Hamat, Zaharah Hussin, Ahmad Fakrudin Mohamed Yusoff, dan Ahmad
Arifin Sapar, “Pengaruh Media Massa Terhadap Penampilan Akhlak Pelajar Islam
Politeknik Malaysia”, Online Journal of Islamic Education, Jil.1, no. 1 (2013).
Zaleha Yaacob, “Pengaruh Keganasan dalam Media terhadap Tingkah laku Agresif
Remaja,” (Disertasi Ijazah Sarjana Pendidikan, Universiti Teknologi Malaysia,
2010).
Zawiyah M Yusof, Mokmin Basri dan Nor Azan M. Zin. “Pembangunan Polisi Maklumat
di Malaysia: Peranan Perpustakaan”, Sekitar Perpustakaan, Bil. 40, (2010).
Zulkifli Mohd Yusoff, “Gejala Sosial dalam Komuniti: Satu Sorotan Penyelesaian dari
Perspektif Wahyu.” (makalah, Seminar Antarabangsa Nilai dalam Komuniti Pasca
Modenisme (SIVIC 2004), Hotel City Bayview Langkawi, 4-6 September 2004).

57

Media Baru dan Dakwah

PENGGUNAAN RETORIK DAKWAH DALAM CERAMAH TUAN GURU NIK
ABDUL AZIZ NIK MAT DI YOUTUBE1

Nor Raudah Hj Siren2, Dr Badlihisham Bin Mohd Nasir3,
Monika@ Munirah Abd Razzak4

PENGENALAN

Istilah retorik berasal dari bahasa Greek iaitu tenhne rhetorike yang bermaksud suatu seni
perucapan yang pada mulanya merupakan disiplin tentang kemahiran berucap sebagai
satu pembujukan5. Retorik dijelaskan juga sebagai seni pertuturan yang berkisar kepada
pembujukan6. Aristotle menjelaskan bahawa retorik adalah suatu fakulti dalam usaha
menemui cara bagi tujuan pembujukan dalam mana-mana wacana7.
Brian Vickers (1970) pula mengatakan, retorik sebagai seni pengucapan yang baik
dan seni komunikasi yang efektif sama ada dalam pengucapan atau penulisan. Retorik
juga mempunyai makna yang luas sebagai seni pembujukan8. Pandangan ini melanjutkan
pandangan Aristotle yang mendefinisikan retorik sebagai, the faculty of observing in any
given case the available means of persuasion9.
Menurut Jordon (1965) retorik begitu mementingkan seni pembujukan ketika
berucap agar boleh mempengaruhi khalayaknya sehingga memberi reaksi tertentu terhadap
perkara yang disampaikan oleh perucap. Beliau menekankan seni pembujukan ini dari
aspek penggunaan bahasa10.
Penyampaian dakwah Islam yang paling berpengaruh ialah pengucapan dalam
bentuk ceramah. Ia merupakan antara metode penyampaian dakwah yang sering digunakan
oleh kebanyakan pendakwah di zaman dahulu hingga kini kerana para pendakwah boleh
berhadapan secara langsung dengan sasarannya. Ceramah disebut sebagai pengucapan
umum kerana seseorang penceramah akan berdiri di hadapan sekumpulan manusia dan
bercakap kepada mereka11.
Pada kebiasaannya, ceramah diadakan untuk menyampaikan nasihat yang baik supaya
khalayak menerima kebenaran dan mengamalkannya, tunjuk ajar kea rah jalan yang betul
dan menggalakkan seseorang untuk melakukan kebaikan. Ceramah juga mengandungi
peringatan agar seseorang melaksanakan tanggungjawab sebagai hamba Allah dan

1 Penghargaan: Artikel ini adalah hasil peruntukan geran penyelidikan UMRG - RP008C-13SBS 
2 Pensyarah Kanan, Jabatan Dakwah dan Pembangunan Insan, Akademi Pengajian Islam, Universiti Malaya
3 Profesor, Fakulti Ketamadunan Islam, Universiti Teknologi Malaysia
4 Pensyarah Kanan, Jabatan al-Quran dan al-Hadith, Akademi Pengajian Islam, Universiti Malaya
5 Judy Pearsall and Bill Trumble (eds) (1966) The Oxford English Reference Dictionary, New York: Oxford

University Press, p. 102
6 Jordan, John E, (1965) Using Rhetoric, New York: Harper & Row Publisher, p. 1
7 Aly, Brower dan Aly, Lucie Fluse. (1973). A Rhetoric of Public Speaking. USA: Mc Graw- Hill Book

Company, p.2
8 Vickers, Brian (1970) Classical Rhetoric in English Poetry, Macmillan: St Martin Press, p. 15
9 Bryant, Donald C (1966) The Rhetorical Idiom: Essay in Rhetoric, Oratory, Language and Drama, New

York: Russell & Russell, p. 36
10 Jordon, E John (1965) Using Rhetoric p. 12
11 Rahmat Ismail (2000) pidato, Berpidato Seni dan Teknik, Kuala Lumpur: Utusan Publications and

Distributors Sdn Bhd, hal. 1

58

Media Baru dan Dakwah

menjauhi keburukan. Selain itu, ceramah membawa perkhabaran baik dan buruk agar
khalayak menghayati perwatakan Islam dengan baik12.
Ceramah juga digunakan untuk tujuan pembujukan. Ia merupakan satu proses
apabila seseorang perucap cuba mengubah sikap, kepercayaan atau tindakan khalayaknya.
Hal ini berlaku dengan tugas menyampaikan dakwah apabila dakwah merupakan satu usaha
untuk menyampaikan perkara kebaikan dan mencegah kemungkaran. Sudah pastinya, tugas
ini berkaitan dengan aktiviti mengubah tingkah laku manusia yang berpunca dari sikap dan
kepercayaan mereka.

TUAN GURU NIK ABDUL AZIZ NIK MAT

Y.A.B Tuan Guru Dato’ Seri Bentara Setia Haji Nik Abdul Aziz Nik Mat (TGNA) telah
dilahirkan di bumi Serambi Mekah pada tanggal 1931. Pendidikan awalnya diterima dari
ayahandanya sendiri iaitu seorang ulama’, Tuan Guru Haji Nik Mat Bin Raja Banjar di
kediamannya di Pulau Melaka, Kota Bharu, Kelantan. Asas keilmuan agama beliau telah
dimantapkan dengan sistem pengajian pondok apabila ayahandanya menghantarnya ke
sekolah pondok Tok Kenali seawal usia enam tahun dan meneruskannya ke Sekolah Pondok
Tok Guru Haji Abbas, Besut, Terengganu. Beliau merupakan anak kedua hasil perkongsian
hidup Tuan Guru Haji Nik Mat Bin Raja Banjar dengan Raja Tijah. Beliau dibesarkan dalam suasana
sederhana dan melalui kehidupan sebagaimana kanak-kanak yang lain. Beliau suka bermain
layang-layang dan gasing. Beliau dikenali sebagai kanak-kanak yang lemah lembut, bersopan
dan bertoleransi dalam pergaulan dengan adik-adik dan anak-anak jiran. Hal ini menjadikan beliau
dikasihi oleh masyarakat setempat.13
Beliau melakukan penghijrahan meninggalkan tanah air demi menuntut ilmu iaitu
bermula pada tahun 1952, menuju ke Universiti Deoband, India untuk mendalami bidang
hadith. Kemudian meneruskan langkahnya menuju ke Universiti Lahore, Pakistan pada
tahun 1957 untuk menerokai bidang Tafsir al-Quran pula. Kemudian menuju ke Universiti
al-Azhar, Mesir sebagai destinasi seterusnya dengan memilih bidang pengajian Bahasa Arab
sebagai pemantapan dan penguasaan ilmu yang lebih tinggi. Kecintaannya terhadap ilmu
semakin membara, lalu beliau melanjutkan ke peringkat sarjana di Universiti yang sama
dalam bidang perundangan Islam. Hidup selama 12 tahun di perantauan telah menjadikan
beliau fasih dan mampu berkomunikasi dalam bahasa Arab, Urdu, Inggeris dan bahasa
Tamil
Sekembali ke tanah air, tugas pertama yang dipikulnya adalah pendidik di
Sekolah Menengah Agama Tarbiyyah Mardiah, Panchor sebelum meneruskan perjuangan
ayahandanya di Sekolah Agama Darul Anwar. Tugasnya sebagai pendidik diperkasakan
kepada masyarakat agar masyarakat juga celik dan mengenali Islam dengan sepenuh
keimanan sebagaimana tegas beliau, “Setiap umat Islam adalah pendakwah yang
bertanggungjawab menyampaikan risalah Islam kepada seluruh manusia. Pelajar-pelajar
juga adalah pengilham, pencetus dan penggerak masyarakat.”


12 Ab Aziz Mohd Zin (1999) Pengantar Dakwah Islamiah Cetakan kedua, Kuala Lumpur: Penerbit Universiti
Malaya, hal. 5-6

13 Jamal Mohd. Lokman Sulaiman. (1999). Biografi Tuan Guru Dato’ Haji Nik Abdul Aziz, Edisi 1. Subang
Jaya: Sulfa Human Resources & Development, hal. 1- 10

59

Media Baru dan Dakwah

Beliau telah menyerlahkan akhlak seorang ulama, yang diwarisi dari sifat alimnya,
menghalusi dan mengulas kitab hadis, sirah dan fekah siang dan malam ketika di kelas
mahupun di masjid-surau. Pengisiannya penuh bermakna dan menarik minat masyarakat
dalam kalangan tua mahupun muda, lelaki mahupun wanita. Malah turut diminati oleh
masyarakat bukan Islam di dalam mahupun di luar Negara sehingga beliau telah tersenarai
antara 50 orang tokoh Islam yang paling berpengaruh dunia dalam buku berjudul, “The
500 most influential Muslims.”
Selepas menjadi ahli politik bermula tahun 1967, beliau berpegang kepada prinsip
memartabatkan khair al-ummah. Beliau meletakkan tugas kepimpinannya bersumberkan
al-Quran dan al-Hadith sebagai sumber perjuangan dan perundangannya. Tok Guru begitu
masyhur sebagai pendokong ilmu tasawuf. Karya Imam al-Ghazali menjadi rujukannya.
Pemikiran Tuan Guru juga telah ditulis untuk dirujuk oleh generasi ilmuan sehingga tersebar
ke seluruh nusantara. Ceramah dan ulasan beliau telah laris di pasaran. Bagi Tuan Guru Nik
Abdul Aziz, mendidik adalah “makanan dan minumannya” dan tetap istiqamah walaupun
sudah bergelar Menteri Besar Kelantan sejak tahun 1990. Malah Tuan Guru merupakan
penggalak pendidikan Islam di Kelantan era millennium sehingga sistem pendidikan
Yayasan Islam Kelantan telah diterimapakai di Singapura, Kompuchea, Thailand, Brunei,
bahkan turut popular di Indonesia14.
Selain itu, Tuan Guru telah membuktikan bahawa syariat Islam akan terus subur
dalam kerajaan dan masyarakat. Misi dakwahnya dilaksanakan dalam pentadbiran negeri
dengan mendidik rakyat agar patuh kepada syariah. Bermula dengan membebaskan wang
kerajaan daripada riba, pengharaman judi, penyusunan jualan arak, peraturan menutup
aurat sehinggalah merasmikan prinsip ubudiah, mas’uliah dan itqan. Kemuncaknya pula
memperkenalkan enakmen jenayah syariah (hudud). Tuan Guru juga mendidik rakyat
agar sentiasa bersyukur menerusi program bina insan dan melebarkan kebajikan rakyat di
samping mengamalkan hidup bersederhana.
Tuan Guru juga berupaya mendidik masyarakat untuk hidup saling membantu
menerusi Tabung Serambi Mekah, diikuti Tabung Amanah Tok Kenali, Skim Kifalah
dan Bantuan Jaya Diri untuk Armalah sebagai satu saluran membantu rakyat agar diberi
peluang membangun ekonomi diri sekaligus meringankan beban kerajaan negeri. Tuan
Guru mendidik golongan kaya agar mengorbankan harta untuk kepentingan awam,
menggalakkan pelaburan akhirat dalam membangun negeri seperti sumbangan wakaf
untuk membangun Lebuh Raya Rakyat. Tuan Guru juga telah melancarkan dinar emas
dan dirham perak sebagai langkah mendidik rakyat kembali ke sistem kewangan Islam di
zaman Rasulullah SAW.
Tuan Guru juga mendidik hidup harmoni dan bersatu padu dalam kalangan
masyarakat pelbagai kaum. Seluruh rakyat diseru hidup beragama dan berbudaya
mengikut pegangan masing-masing sebagai membina hubungan baik dan mengukuhkan
ikatan antara manusia. Secara langsung, situasi tersebut telah menyuburkan keunikan cara
hidup berteraskan hak dan keadilan menurut neraca Islam. Selain di Kelantan, Tuan Guru
Nik Abdul Aziz telah dikenali di segenap penjuru dunia. Ramai wakil kedutaan asing dan
rombongan luar Negara tidak putus-putus datang bertemu dan berbincang secara baik.

14 Zainal Abidin Kidam (2012) “Tuan Guru Nik Aziz Nik Mat: Pendidik Islam Nusantara” dalam Ucaptama
Konvensyen Pendidik Anjuran Kerajaan Negeri Selangor bertarikh 8 September 2012 di Universiti
Selangor.

60

Media Baru dan Dakwah

Nik Abdul Aziz Nik Mat merupakan tokoh pemimpin yang disegani di dalam dan
luar negara. Ketokohannya dalam kepimpinan terserlah terutama apabila beliau telah
mendapat gelaran Tuan Guru dan terpilih sebagai Tokoh Pendidik Nusantara pada 8
September 201215

METODE KAJIAN

Pengucapan dakwah yang disampaikan oleh Tuan Guru dalamYou Tube adalah pelbagai iaitu
dalam bentuk kuliah, ucapan, ceramah, syarahan dan pengkisahan hidupnya. Pengucapan
beliau dalam You Tube dimuatnaik (upload) oleh pelbagai pihak sejak tahun 2007. Antara
pihak yang terkenal dalam memuatturun pengucapan Tuan Guru adalah myKelantanTV,
wakafbaru1, Himalayah al-Kalantani, azharbentongpahang, DewanPemuda PAS Kemaman,
mahaguru58, Rusly Yasmin, Bertani Satu Ibadah,CeramahSemasa, epemudapas, 101JHR
dan sebagainya. Tetapi yang paling banyak ialah myKelantanTV. Walau bagaimanapun
ceramah Tuan Guru Nik Abdul Aziz tidak banyak dimuatnaik berbanding kuliah dan
ucapannya dalam majlis tertentu.

Oleh kerana kajian hanya memilih ceramah, maka kajian hanya memilih ceramah
beliau sahaja dalam senarai You Tube dan hanya memilih pada tahun 2012 sahaja. Dalam
senarai ceramah sepanjang tahun 2012, kajian mendapati terdapat 10 buah ceramah sahaja
berbanding bentuk yang lain. Walau bagaimanapun, kajian ini hanya memilih empat
buah ceramah sahaja. Pemilihan empat ceramah ini adalah secara rawak sahaja iaitu
ceramah keibubapaan yang bertajuk “Zuriat Kita Tanggungjawab Kita” (TGNA- Ceramah
keibubapaan), Ceramah Mega- Sempena Konvoi Royalti ke Putrajaya (TGNA- Ceramah
tuntutan royalty), Ceramah Perdana TGNA- 11 Disember 2012 (TGNA- Ceramah Perdana)
dan Ceramah Umum- Sambutan Hari Raya 11 September 2012 (TGNA- Ceramah hariraya).
Analisis kandungan terhadap ceramah yang dipilih dilaksanakan bagi mengenalpasti retorik
pembujukan dakwah yang digunakan oleh TGNA.

RETORIK PEMBUJUKAN TUAN GURU NIK AZIZ NIK MAT

Islam amat menitikberatkan penggunaan perkataan atau bahasa yang baik ketika
berkomunikasi terutama kepada sasaran (mad`u). Hal ini dinyatakan dalam Surah al-Isra’,
17, ayat 53 yang bermaksud, “...dan katakanlah kepada hamba-hamba-Ku, hendaklah
mereka mengucapkan perkataan yang baik.” 16

Gaya persembahan yang baik dan menarik dalam penulisan akan membantu
keberkesanan penyampaian mesej. Keberkesanan proses komunikasi tersebut dilihat
melalui uslub asas dakwah yang disebut dalam Surah al-Nahl, 16, ayat 125 yang bermaksud,

“Serulah (manusia) ke jalan (agama) Tuhan kamu dengan hikmah
kebijaksanaan (al-hikmah) dan nasihat yang baik (maw`izah al-hasanah)
dan berbahaslah (al-mujadalah) dengan mereka dengan cara yang terbaik.

15 Salmiyah Harun (2012) “Nik Aziz dianugerah Tokoh Pendidik Nusantara” dalam Harakah Daily, http://
bm.harakahdaily.net/index.php/headline/13011-nik-aziz-dianugerah-tokoh-pendidik-nusantara bertarikh
8 September 2012

16 Semua terjemahan ayat al-Quran dalam tulisan ini dibuat berdasarkan perisian Microsoft Word

61

Media Baru dan Dakwah

Sesungguhnya Tuhanmu, Dialah yang lebih Mengetahui siapa yang sesat dari
jalan-Nya dan Dialah yang lebih Mengetahui siapa yang mendapat petunjuk.”

Merujuk pada surah tersebut, terdapat tiga uslub dakwah yang utama bagi tujuan
mengajak khalayak yang dalam konteks kajian ini merujuk kepada kaedah pembujukan
dakwah agar sasaran menerima Islam sebagai satu cara hidup iaitu dengan cara al-hikmah,
maw`izah al-hasanah dan secara al-mujadalah.

Uslub Bil-Hikmah

Uslub bil-hikmah merupakan metode utama yang ditekankan oleh Allah SWT dalam Surah
al-Nahl ayat 125. Pemahaman pendakwah terhadap situasi dan keadaan khalayak amat
penting bagi menyesuaikan mesej dan uslub yang sesuai untuk digunakan agar dakwah
disampaikan dengan lebih berkesan. Retorik pembujukan menggunakan uslub bil hikmah
ini terdiri dari dua bentuk iaitu disampaikan secara lembut dan disampaikan secara keras.
Tetapi dalam hal ini, kekerasan yang diutarakan oleh TGNA hanya bersifat amaran yang
memperlihatkan ketegasan beliau sebagai pemimpin ulama dalam melaksanakan amal
makruf dan nahi mungkar.

Lembut: Kelembutan memang sifat semula jadi TGNA. Ucapannya yang lembut, perlahan
dan tersusun memperlihatkan sifat tawadhuknya dan kasih sayangnya kepada sesama
manusia sehingga ungkapan yang disampaikan menusuk ke dalam jiwa pendengar.

1. Ajakan: Mengajak manusia kepada kebaikan merupakan tugas utama manusia
sebagai khalifah. Ia sesuai dengan peranan manusia diciptakan untuk membawa
manusia kepada kebaikan.

TGNA diakhir ceramahnya akan sentiasa mengajak khalayak berfikir terhadap
perkara yang disebutkan semasa dalam ceramahnya. Antaranya, ajakan untuk
berfikir agar manusia bertakwa kepada Allah SWT, Cuba tuan-tuan fikir jika tiada
takwa? Doktor tiada takwa apa akan jadi?. Isteri tiada takwa apa akan jadi?
(TGNA- Ceramah Keibubapaan)

Di akhir ceramah senpena tuntutan royalti di Putrajaya pula, TGNA
mengajak khalayak yang hadir untuk bersama-sama membaca doa, “para hadirin
semua, akhirnya kita berdoa kepada Allah. Minta Allah taala tolong kepada kita,
Ya Allah tolong bela kepada orang yang menganiaya kami, orang yang mencabul
kehormatan kami, .….” (TGNA- Ceramah Tuntutan Royalti).

2. Galakan: Galakan bersifat dorongan akan membantu pendengar memiliki satu
momentum untuk berubah dan melakukan kebaikan. TGNA sentiasa menggalakkan
khalayak untuk melaksanakan ibadah sebagaimana yang dituntut oleh syariah
dengan fadilat dan kelebihan tertentu.
Sembahyang di masjid merupakan galakan yang diutamakan dalam ajaran
Islam. TGNA berpesan agar ibubapa menggalakkan anak-anak melaksanakan solat
di masjid sebagai cara bimbingan dan membiasakan anak-anak dengan disiplin
dan bersama masyarakat. Hal ini kerana menurut TGNA, “Masjid bukan tempat
balah.”(TGNA-Ceramah Keibubapaan).

62

Media Baru dan Dakwah

Keras: Di samping wajah lembut dan kesopanan suara semasa berbicara, TGNA memiliki
pendirian yang tegas, terutama dalam memperkatakan tentang hak dan kewajiban
pemerintah. Tetapi, uslub bil hikmah yang digunakan oleh TGNA hanya bersifat amaran
sahaja tanpa memperlihatkan unsur arahan atau paksaan untuk melaksanakan perintah
Allah.

1. Amaran: Amaran merupakan peringatan yang akan membangkitkan sifat takut,
insaf dan kesal ke atas perbuatan yang bersalahan dengan kehendak syariah.
Penggunaan uslub bil-hikmah secara amaran ini turut diaplikasikan oleh TGNA
dalam ceramahnya;
TGNA menggunakan kaedah keras terutama dalam memberi amaran kepada
khalayaknya terhadap perkara yang boleh mengancam keimanan dan ketakwaan
umat Islam. Antara perkara yang ditegaskan oleh TGNA ialah memberi amaran
agar ibubapa mendidik anak berjimat-cermat menggunakan air terutama tatkala
mengambil wudhuk dan mandi wajib. Hal ini kerana air merupakan keperluan
asas yang paling utama dalam kehidupan, “Dunia akan perang kerana air. Bukan
perang kerana minyak!”(TGNA- Ceramah Tuntutan Royalti)
Amaran agar suami membawa duit yang halal untuk isteri yang sedang
mengandung juga ditekankan oleh TGNA kerana hanya dengan makanan ibunya,
akan membentuk akhlak anak dalam kandungan. Hal ini kerana anak yang berada
dalam kandungan ibunya akan turut memakan makanan yang ditelan oleh ibunya.
Menurut TGNA,
“kenyang perut dan rohani dia gemuk. Perut kenyang tetapi rohani lapar. Roh
makan nasi yang halal. Bil letrik yang halal, bil air yang halal … anak yang
menghisap yang halal, perangainya akan dikerumuni oleh malaikat. Bila bawa
makanan haram, perut kenyang tetapi dikerumuni syaitan!”(TGNA- Ceramah
Keibubapaan)
Amaran TGNA ditujukan kepada UMNO agar mengembalikan hak royalti
minyak kepada rakyat Kelantan kerana menurutnya penafian hak tersebut menjadikan
UMNO sebagaimana sifat orang munafik ketika menyekat derma kepada gerakan
Islam yang dipimpin oleh Rasulullah. Menurutnya, “Sekatan yang dibuat oleh
UMNO yang menguasai pusat... cemburu dan benci dengan gerakan Islam. Dia
sendiri Islam sehingga tidak mahu memberi belanja. Jangan lihat UMNO sahaja
tapi lihat lebih luas kerana belakang UMNO ada zionis ada Amerika yang marah
dengan gerakan Islam…” (TGNA- Ceramah Tuntutan Royalti).

Uslub Bil Maw’izah Al-Hasanah

Pembujukan berdasarkan kaedah maw`izah al-hasanah atau nasihat yang baik turut
dilakukan oleh TGNA dalam ceramahnya. Beliau menggunakan kaedah ini sama ada
secara tidak langsung (halus) atau secara langsung (terus-terang).

Halus: Pembujukan secara halus dilakukan secara tidak langsung. Ia mengandungi kata-
kata yang tersirat sama ada secara kiasan, analogi, perbandingan, ironis, atau secara
penceritaan (alegori). Penggunaan pembujukan secara halus ini mampu menyentuh hati
dan membuka hati-hati yang mendengarnya dan menerima nasihat dengan lebih terbuka.

63

Media Baru dan Dakwah

Manusia mempunyai perasaan halus dalam diri mereka yang perlu disentuh dalam usaha
memberi bimbingan dan pesanan. Penggunaan kaedah membujuk secara halus (tersirat)
merupakan antara aspek teguran dan nasihat yang tidak akan menyebabkan seseorang
mad’u berkecil hati walaupun tersentuh hati.

1. Kiasan:
Beberapa unsur kiasan digunakan oleh TGNA dalam ceramahnya. Antara yang
paling disukainya ialah penggunaan analogi.
TGNA menggunakan analogy bahawa bahan mentah manusia yang terdiri
dari jasad dan roh untuk melaksanakan tanggungjawab sebagai khalifah dan
kewajiban manusia untuk menjaga tubuhnya sebagaimana ibarat bahan mentah untuk
sebuah motorsikal yang memiliki bermacam-macam bahan untuk membolehkan
motorsikal itu bergerak di jalan raya. Kita terpaksa menjaga motorsikal tersebut
kerana bahan mentahnya banyak. Berbeza dengan basikal yang hanya rangka sahaja
tanpa memerlukan minyak dan lain-lain. Lantaran itu, manusia perlu menjaga tubuh
badannya agar layak menjadi khalifah (TGNA- Ceramah Keibubapaan).
Analogi yang lain yang digunakan oleh TGNA ialah ketika bersama isteri
ibarat membuka tudung saji. “Hendak makan, buka tudung saji terus makan, tak
boleh. Kena baca doa dulu”. Begitulah halnnya tatkala hendak bersama isteri,
“Masuk bilik guna selalu, tak boleh, kena baca doa dulu” (TGNA- Ceramah
Keibubapaan).
TGNA menyifatkan anak zina sebagai anak yang tidak diiktiraf oleh Islam
dan tidak layak untuk menjadi khalifah kerana kehadiran tidak mengikut kaedah
Islam iaitu perkahwinan. Menurut TGNA, “Anak zina anak takde jenama, anak
tiruan”(TGNA-Ceramah Keibubapaan).
TGNA juga menggunakan analogi semasa hendak memperlihatkan suasana
manusia yang dihidupkan kembali di padang mahsyar, iaitu suasana terpinga-pinga,
tidak saling mengenal dan manusia dengan hal masing-masing. Menurut TGNA,
“Kita pergi Kuala Lumpur. Kita orang kampung gi Kuala Lumpur, turun kapal
terbang ke, bas ke, anak yang janji nak tunggu tak dok, duit dalam poket dah habis
tak kenal orghe, lagu mano?” (TGNA- Ceramah Hariraya).
TGNA juga menganalogikan bagaimana Allah SWT menghidupkan kembali
manusia di hari akhirat kelak dengan situasi tumbuhan yang sudah mati dan kering
tetapi akan hidup semula setelah disirami air. “Bumi hok kering kote…mari banjir
semua mati. Tapi mari hujan hidup balik. Rumput hidup balik. Kalaulah rumput
yang kita bunuh hidup balik, inikan pula manusia. Kepada Allahlah kamu akan
dipaksa balik (turjaun).”(TGNA- Ceramah hariraya).

2. Penceritaan: Kaedah penceritaan merupakan kaedah yang paling digemari oleh
khalayak. Hal ini kerana sifat semula jadi manusia suka mendengar cerita sehingga
al-Quran sendiri menggunakan kaedah tersebut dalam penyampaian wahyu Ilahi.
TGNA menggunakan kaedah penceritaan semasa mengajar khalayak kaedah
melaksanakan tahnik kepada anak yang baru berusia tujuh hari. Beliau membawa
Kisah Nabi Ismail semasa lahirnya, apabila ibunya Siti Hajar berlari antara Safa
dan Marwa, Nabi Ismail telah menolak kakinya ke tanah dan keluarlah air zam-

64

Media Baru dan Dakwah

zam untuk diminum dan memakan buah tamar dari pohon tamar yang menjadi
pelindung mereka berdua. “air dari bekas tunjal anak kecik ni…”(TGNA- Ceramah
Hariraya). Hal ini menjelaskan bahawa kedua-dua bahan tersebut memiliki hikmah
yang hanya diketahui oleh Allah SWT.

Bagi membuktikan hikmat buah tamar dan air zam-zam tersebut, TGNA
turut menceritakan kisah tentera pilot Amerika yang pergi berperang membawa
buah tamar dalam jaketnya untuk bekalan makanannya kerana buah tamar lengkap
dengan mineral dan zat. “pilot kapal terbang masukkan buah tamar dalam jaketnya.
Mineral ada, air ada, gula ada, segala zat ada.”(TGNA-Ceramah Hariraya).

TGNA juga membawa kisah semasa Nabi Adam hendak diciptakan oleh
Allah SWT untuk bersiap sedia menjadi khalifah. Allah menjelaskan kepada para
malaikat kenapa diciptakan manusia di muka bumi ini. Menurut TGNA, “Bila
Aku siap buat Adam, wahai malaikat, Aku masukkan roh ke dalamnya…”(TGNA-
Ceramah Keibubapaan).

Cerita kisah dirinya apabila balik dari kerja pada waktu tengah malam
apabila isterinya mampu menenangkan hati dan menghilangkan penat lelahnya.
Ceritanya; “wartawan Berita Harian Singapura menginterview minggu lepas….
saya berasa tenang bila saya balik tengah malam, letak kepala di paha isteri dan
merayu, Dik,, penat, fikir lagi. Balik rumah orang tu minta duit, Di pejabat minta
bala. Letak kepala kat paha isteri, digosok-gosok sikit tenang rasa hati. Tak makan
nasipun takpe.”(TGNA- Ceramah Keibubapaan).

Juga kisah dirinya ketika mengalami kompilasi jantung. Beliau meminta
doctor menunjukkan keadaan jantungnya. Doktor telah menunjukkan keadaan
jantungnya yang terdapat benda hitam dalam urat yang halus yang menghalang
aliran darahnya ke jantung, “Orang boleh mati kerana block yang begitu kecik.
Nak tengok dengan matapun tak Nampak. Bila Allah nak tunjuk kuasa dia, dia
block sikit, mati manusia hanya kerana benda kecik.”(TGNA- Ceramah Hariraya).
Kisah tersebut menggambarkan kekuasaan Allah SWT kepada manusia.

Unsur penceritaan juga digunakan oleh TGNA dalam ceramah hariraya
bagi menunjukkan bahawa, hati manusia ini mudah berubah. Perubahan tersebut
adalah dengan izin Allah. Lantaran itu, beliau menekankan agar selalu memohon
kepada Allah dan kenapa setiap kali solat, umat Islam membaca al-Fatihah kerana
di dalamnya mengandungi doa, ihdinas siratal mustakim – tunjukkanlah kami jalan
yang benar. Bagi menjelaskan situasi manusia mudah berubah jika tidak memohon
bantuan dan bimbingan Allah, TGNA membawa kisah masyarakat India yang
mandi di Sungai Gangga untuk membersihkan dosa. Kisahnya diceritakan bermula
dari seorang alim muslim yang dipercayai oleh orang kampung yang ada masa itu
beragama Islam yang hidup berhampiran dengan Sungai Gangga. Tetapi perubahan
zaman telah mengubah akidah mereka sehingga amalan ahli agama yang sudah
meninggal tersebut dijadikan satu kepercayaan bahawa mandi di Sungai Gangga itu
adalah untuk membersihkan dosa mereka (TGNA- Ceramah Hariraya).

65

Media Baru dan Dakwah

Terus- terang: Berterus-terang pula merupakan langkah yang paling baik dalam usaha
menegur kesalahan seseorang atau meminta seseorang melakukan sesuatu. Berterus-terang
mampu difahami oleh semua khalayak berbanding secara halus. Walaupun bersikap
halus dalam perkataan, dalam sesuatu perkara yang lain, TGNA tetap melakukan sikap
berterus-terang dalam penyampaian dakwahnya. Beliau menggunakan kaedah berterus-
terang ketika membujuk khalayaknya terutama apabila mahu khalayak berubah dan
melaksanakan perintah Allah SWT. Penggunaan kaedah terus-terang yang digunakan oleh
beliau ialah melalui bentuk keterangan dan penegasan.

1. Penegasan: Penegasan atau dari perkataan tegas bermaksud jelas serta terang,
nyata, tidak ragu-ragu atau samar-samar, tentu, tepat, kata atau ujaran yang tepat.
Penegasan ialah penjelasan yang tidak perlu diragui, penentuan, penerangan yang
nyata (Kamus Dewan, 2005, h. 1626- 1627).
TGNA menegaskan bahawa sifat khalifah ialah sentiasa taat dengan perintah
Allah SWT. Tegasnya, “Aku kata Halal, manusia mesti kata halal! Aku kata Haram,
manusia mesti kata haram! Aku kata boleh, manusia mesti kata boleh!...” (TGNA-
Ceramah Keibubapaan).
TGNA menegaskan bahawa memilih isteri kerana agama amat penting
kerana dengan pemilihan isteri akan melahirkan anak-anak yang baik. Tegasnya;
“Malu pilih isteri kerana harta, harta tu harta isteri, pitih dia bukan pitih kamu!”
(TGNA- Ceramah Keibubapaan).
TGNA juga menegaskan tentang keperluan pendidikan kepada manusia
kerana melalui pendidikan akan memastikan manusia layak untuk menjadi khalifah.
Menurut TGNA, “Asal kita manusia. Bukan kayu batu, pendidikan adalah perlu!”
(TGNA- Ceramah Keibubapaan).
TGNA juga menegaskan bahawa Allah telah mengutuskan seorang Rasul
kepada manusia untuk membimbing manusia dan mempersiapkan manusia untuk
menjadi khalifah di muka bumi ini. Tegas TGNA, “Nabi Muhammad Allah pilih,
bukan orang kampung pilih!” (TGNA- Ceramah Keibubapaan).
TGNA begitu menekankan pendidikan dalam ceramahnya kerana tugas
memberi pendidikan kepada anak-anak terpikul di bahu kedua ibu bapa. Tegasnya,
“mahu ta mahu kena didik anak!” (TGNA- Ceramah Keibubapaan).
TGNA menegaskan kaedah mandi wajib untuk membersihkan diri dari
jenabah hanya ada dalam ajaran Islam. Menurut beliau, dengan mandi wajib akan
membolehkan umat Islam melaksanakan ibadat yang lain. “mandi merupakan
jampi dari din Islam. Benda ini tiada dalam pengajian demokrasi, matematik ke,
sains ke, nasionalis ke, yang ada hanya Islam!” (TGNA- Ceramah Keibubapaan).
TGNA menegaskan bahawa pada pandangannya orang UMNO bersifat
sebagaimana munafik kerana tidak membela nasib orang Kelantan yang tidak
dikembalikan hak mereka untuk mendapatkan royalty minyak. Tegas TGNA,“Yang
menguasai pusat sekarang bukan MCA, orang Melayu UMNO! Benci dengan
gerakan Islam. Dia sendiri Islam tapi membenci Islam!. Hingga tak mahu beri
belanja dan sebagainya…” (TGNA- Ceramah Tuntutan Royalti).
Penegasan juga digunakan oleh TGNA dengan menggunakan kata ulang
sebagai cara menegaskan bahawa kelemahan umat Islam di Malaysia yang tidak

66

Media Baru dan Dakwah

mampu menyuarakan pandangan tentang Islam melalui media perdana yang ada.
Menurutnya, “Kita takde radio, radio orang punya! Macam kita bukan rakyat
Malaysia. Kita takde TV, TV orang punya!. Kita takde surat khabar, surat khabar
orang punya…..” (TGNA- Ceramah Umum). Penegasan ini memperlihatkan sifat
sempitnya pemikiran umat Islam masa kini yang hanya mengkhususkan orang
tertentu dan pemikiran tertentu sahaja boleh disuarakan di media.

Penegasan juga digunakan oleh TGNA untuk memperlihatkan kehebatan
Islam berbanding agama lain. Penegasan ini menggunakan kaedah pengulangan,
“Islam ajar kepada kita bahawa selepas pada dunia yang ada lor ni, dia akan
buat dunia lain. Benda lagu ni orang putih tak reti, orang Amerika tak reti orang
jerman tak reti, yang retinya orang Islam”(TGNA- Ceramah Hariraya).

Penegasan secara bentuk soalan retorik juga digunakan oleh TGNA dalam
mempersoalkan sejauhmana umat Islam mempertahankan agamanya. Tetapi soalan
yang dikemukakan hanya sebagai cara menegaskan bahasa Allah menciptakan
anggota kepada manusia untuk memudahkan umat Islam melakukan amalan
kebaikan dan mempertahankan agama dan anggota tersebut akan dipersoalkan kelak
di akhirat. Antara soalan retorik yang digunakan ialah, “Beri kaki pergi masjid tak?
Beri tange, pangkah gapo?”(TGNA- Ceramah Umum).

2. Keterangan: Keterangan ialah huraian untuk menerangkan sesuatu, penjelasan,
hal yang menjadikan sesuatu perkara itu terang, jelas, alasan, bukti, tanda atau
kelompok kata yang menerangkan kata yang lain. Kaedah pembujukan jenis
keterangan ini digunakan oleh TGNA untuk memberi kefahaman yang mendalam
kepada khalayak terhadap perkara yang diperkatakan.
TGNA telah menjalskan dalam ceramahnya bahawa, “hanya manusia yang
memerlukan pengajaran dan pendidikan kerana manusia diciptakan memiliki roh
dan jasad. Jasad fungsinya untuk menerima pengajaran manakala roh fungsinya
untuk menerima pendidikan. Lantaran itu kejadian manusia itu berbeza dengan
haiwan yang fungsinya hanya untuk makan dan minum, tetapi manusia berfungsi
sebagai pengganti Allah, iaitu sebagai khalifah” (TGNA- Ceramah Keibubapaan).
TGNA juga menerangkan tentang bagaimana cara memilih isteri, cara
bersetubuh dengan isteri diterangkan dengan baik agar anak yang bakal lahir tidak
dikuasai oleh syaitan yang sentiasa menunggu peluang dan ruang untuk menggoda
manusia hatta ketika suami isteri bersama. TGNA menjelaskan doa memainkan
peranan yang besar untuk menghalau syaitan kerana hanya Allah sahaja yang
mampu menghalau syaitan (TGNA- Ceramah Keibubapaan).
Semasa TGNA menerangkan kaedah memilih isteri bagi memastikan
ketenangan dan kebahagian hidup berumahtangga, beliau memberi panduan
berlandaskan sabda Rasulullah iaitu memilih isteri dari 3 perkara, iaitu
kecantikannya, “lelaki kalau nampak perempuan cantik, gila dibuatnya”, kedua
kerana hartanya (tertarik juga kerana pusaka, gaji besar), ketiga keturunan
(keturunan orang besar), keempat zat fiddin (perangai, tabiat watak, beragama)
(TGNA- Ceramah Keibubapaan).
Melalui kaedah keterangan ini juga, TGNA menerangkan ayat al-Quran yang
diturunkan oleh Allah tentang sifat orang munafik yang sentiasa memusuhi Islam,

67

Media Baru dan Dakwah

walaupun mengaku sebagai orang Islam. Jelasnya, “Allah menerangkan dalam al-
Quran bahwanya, manusia dibahagikan kepada 3 bukan kepada Melayu, Cina,
India tidak. Manusia terbahagi kepada 3 iaitu mukmin, kafir dan munafik.”(TGNA-
Ceramah Tuntutan Royalti). Orang munafik pula dijelaskan oleh TGNA sebagai
orang yang sentiasa memusuhi Islam, sebagaimana yang dilakukan oleh UMNO
yang menyekat royalty minyak kepada kerajaan Kelantan. Menurutnya, “perangai
orang munafik ialah, jangan sesekali memberi derma kepada orang yang bersama
Rasulullah agar mereka lari dari Rasulullah. Hakikatnya sekatan yang dilakukan
oleh UMNO. UMNO yang menguasai pusat benci dengan gerakan Islam. Dia sendiri
Islam, tapi benci dengan Islam…bila PAS memerintah Terengganu, ditarik balik
royalti dan di Kelantan bila PAS memerintah tidak pernah diberi royalti”(TGNA-
Ceramah Tuntutan Royalti).

TGNA juga turut menerangkan tentang kepentingan Surah al-Fatihah
dalam kehidupan manusia. Surah ini merupakan ibu al-Quran (ummul kitab) yang
diwajibkan dalam setiap solat termasuk solat jenazah dan solat sunat. Surah ini
merupakan satu doa agar Allah sentiasa membimbing manusia sentiasa berada di
atas jalan yang benar. Menurut TGNA,
“Tiap kali sembahyang wajib baca fatihah… dihujung baca amin. Lepas yasin
tak baca amin… wajib baca fatihah kerana fatihah ummu kitab. Ibunya fatihah
kerana dalamnya ada ihdina al-siratal mustakim – pimpinlah kami pada laluan
yang betul.”(TGNA- Ceramah Perdana).

Uslub Bil Mujadalah Hiya Ahsan

Pembujukan melalui kaedah al-mujadalah merupakan kaedah pembujukan bagi
menguatkan sebarang pernyataan untuk membuktikan kebenarannya. Ia digunakan dengan
mengemukakan hujah-hujah sama ada hujahan atau pendalilan rasional atau menggunakan
hujahan atau pendalilan emotif. Dalam hal ini, TGNA hanya menggunakan pendalilan
rasional dan emotif yang sesuai dengan kehendak Islam.

Pendalilan Rasional: Pendalilan rasional dikaitkan dengan pendalilan yang disertakan
dengan hujahan yang konkrit sama ada dari segi pendalilan aqli mahupun pendalilan naqli.
TGNA didapati menggunakan kedua-dua kaedah ini semasa berceramah.

1. Pendalilan Naqli: Pendalilan Naqli pula ialah pendalilan atau nas yang diperolehi
daripada al-Quran atau hadis (bukan berdasarkan rasional fikiran) (Kamus Dewan,
2005, h. 1070). Pembuktian secara naqli juga boleh menggunakan fakta sejarah dan
fakta sains serta turut menerima fakta sarjana ilmuan Islam.
TGNA banyak mengemukakan fakta al-Quran dan hadis dalam hujahannya.
Pemilihan ini menjadikan hujahan beliau tidak boleh dipertikaikan lagi. Malah
TGNA mampu mentafsirkan ayat al-Quran dan hadis sesuai dengan khalayak
tempatan.
Antaranya ialah penggunaan Surah al-Baqarah ayat 40 dalam menjelaskan
dan menghujahkan bahawa hanya manusia yang layak menjadi khalifah, bukan
makhluk lain (TGNA- Ceramah Keibubapaan).
TGNA menghujahkan berdasarkan Surah al-Baqarah bahawa hanya

68

Media Baru dan Dakwah

terdapat tiga golongan sahaja manusia dalam dunia ini iaitu golongan mukmin,
kafir dan munafik. Beliau menjelaskan bahawa sifat orang munafik iaitu orang
yang menahan dan melarang memberi derma kepada perjuangan Rasulullah dan
disesuaikan dengan situasi yang berlaku di Kelantan, apabila kerajaan pusat tidak
memberi royalti minyak kepada kerajaan Kelantan di bawah PAS (TGNA- Ceramah
Tuntutan Royalti).

Selain ayat al-Quran, TGNA juga sering membawa hadis-hadis dan
diterjemahkan mengikut kefahaman khalayak tempatan dan mudah difahami.
Antara hadis yang dibawa ialah hadis tentang memilih isteri dari tiga perkara
iaitu kecantikannya, hartanya dan kerana keturunannya. Tetapi keutamaan adalah
agamanya (TGNA- Ceramah Keibubapaan).

2. Pendalilan Aqli: Pendalilan aqli memerlukan kekuatan akal pendakwah yang
ingin berhujah tentang sesuatu isu yang diperkatakan. Premis yang diterima oleh
Islam ialah premis-premis yang benar iaitu premis yang membekalkan bukti, asas
rasionaliti dan sebab/alasan bagi kebenaran sesuatu kesimpulan (Mohd. Fauzi
Hamat, 2003, dalam Jurnal Afkar, h. 104).
TGNA juga turut menggunakan pendalilan logik akal dalam memperkatakan
sesuatu perkara. Antaranya ketika melaksanakan proses akikah untuk anak yang
berusia tujuh hari yang sepatutnya dilaksanakan oleh ibu bapa sendiri sebagai
tanda kasih sayang kepada anak-anaknya, “kita diminta gosok kepala. Sepatutnya
ibubapa sendiri gosok kepala anak, buat apa nak suruh orang lain. Orang lain ada
anak dia sendiri. Kita yag saying anak kita. Kita gosok anak kita lebih ikhlas dari
orang lain.”(TGNA- Ceramah Keibubapaan).
TGNA menghujahkan bahawa perjuangan PAS adalah untuk
memperjuangkan agama Islam, iaitu tanggungjawab dan tuntutan sebagaimana yang
dianjurkan oleh al-Quran. Hujah TGNA, “Kita bukan memperjuangkan bangsa.
Kalau kita memperjuangkan bangsa, buat apa orang Cina sokong, orang India
sokong…” (TGNA- Ceramah Umum). Hujahan logik ini dinyatakan oleh beliau
bagi memperlihatkan bahawa agama Islam adalah untuk semua umat manusia
bukan untuk orang Melayu sahaja.
TGNA juga menekankan perlunya manusia berfikir dalam memahami
sesuatu perkara. Walau bagaimanapun TGNA menggunakan penghujahan logiknya
apabila pemikiran manusia ada batasnya sebagaimana terbatasnya fungsi anggota
yang lain seperti mata, telinga, kaki dan tangan. Perkara yang ditekankan adalah
dengan keterbatasan tersebut, akal memerlukan wahyu untuk memahami perkara-
perkara yang berkaitan dengan sam’iyat terutama hari akhirat. Menurut TGNA,
“Orang boleh naik ke langit, asal ada pitih. Boleh buat belako. Tapi ada yang
tak reti, mato cerah, padan dengan mato, sejauh mana boleh tengok?. Otak piker
padan dengan otak. Kena guna wahyu. Kaki nak jalan tak boleh gi jauh, kena guna
basikal, motor ke, kereta ke, telinga nak dengar jauh kena guna tv, radio. Otak,
kena guna wahyu.” (TGNA- Ceramah Umum).

69

Media Baru dan Dakwah

Pendalilan Emotif: Pendalilan emotif pula dilakukan hanya sekadar memanipulasi emosi
khalayak. Jika khalayak menerima pendalilan yang dikemukakan, maka pendapat atau
hujahan penyampai akan diterima.Pendalilan emotif terbahagi kepada tiga kaedah iaitu
secara satira, eulogi dan secara pathos.

1. Satira (sindiran): Satira ialah karya yang mempersendakan atau menyindir orang
(Kamus Dewan, 2005, h. 1397). Sindiran dilakukan untuk membawa penghujahan
terhadap sesuatu isu agar mampu menyentuh perasaan sasaran tanpa berasa kecil
hati. Satira ialah pendalilan emotif yang menggunakan sindiran untuk menghujahkan
pendapat. Ia dilakukan sebagai cara memberi kesedaran tanpa disedari oleh khalayak
yang melakukannya tetapi terkesan

TGNA memberi panduan untuk khalayak mencari isteri yang tidak berfokus
kepada kecantikan sahaja. Beliau menyindir tabiat sebahagian orang Kelantan yang
sanggup berbunuh dan bertengkar kerana berebut perempuan yang cantik, “Lelaki
ni kalau nampak perempuan cantik, gila dibuatnya. Di Kelantan ni bertetak, berebut
tino come.”(TGNA- Ceramah Keibubapaan).

2. Eulogi (Pujian): Eulogi pula ialah ucapan yang memuji atau menyanjung
pencapaian seseorang atau sifat peribadinya yang luhur (Kamus Dewan, 2005,
h. 402). Pujian ialah menyatakan penghargaan kepada sesuatu yang baik atau
menghargai kelebihan (Kamus Dewan, 2005, h. 1242). Kaedah Eulogi pula
merupakan kaedah pembujukan yang cuba merangsang khalayak dengan memberi
penghormatan dan kemuliaan kepada mereka dengan puji-pujian di atas segala
usaha yang dilakukan.

TGNA memuji isterinya yang berasal dari keturunan orang beragama.
Pendidikan agama yang diberikan oleh kedua ibu bapanya menjadikan isterinya
seorang isteri yang boleh menjaga keperluan suami terutama ketika kembali ke
rumah dengan keadaan penat bekerja seharian. Pujian ini dilakukan sebagai kaedah
menghargai dan menjelaskan kenapa Islam mengutamakan agama sebagai cara
memilih isteri, “yang sejak ayah dia emak dia orang agama, baca quran. Kelantan
ni kalau tok baca quran suami isteri baca quran, perempuan yang suasana begini
boleh jadi isteri. Tak perlu banyak makan panadol, cukup menyenangkan.”(TGNA-
Ceramah Keibubapaan).

TGNA sempat memuji tentang orang Islam menurut tanggapan umum
bahawa orang Islam merupakan kelompok orang yang baik, iaitu sifat istimewa yang
dimiliki oleh umat Islam. Menurut TGNA, “Ini kelebihan kita memperjuangkan
Islam, bukan memperjuangkan orang Melayu. Apa sahaja yang berlaku ke atas
orang Islam di seluruh dunia sama ada di Negara Arab, di Eropah, di timur,
mengikut Islam, kita terlibat sama…”(TGNA- Ceramah Tuntutan Royalti).

TGNA memuji perubahan yang berlaku kepada Pak Din yang telah
menerima PAS dan perjuangan PAS. Pujian itu memperlihatkan rasa syukur dengan
sokongan yang diberikan terhadap perjuangan PAS yang mempertahankan Islam.
Menurutnya, “Alhamdulillah, Pak Din kita ni, dia takde gapo sekaro dia nk dgn
PAS. Lori dia banyok, harto dio banyok. Takkan sikit habok nak pada PAS. Tapi

70

Media Baru dan Dakwah

alhamdulillah tuhan bukok hati. Kok ni tuhe dugo hidop kito.”(TGNA- Ceramah
Hariraya).

3. Pathos: Pathos pula ialah hujah-hujah yang berbentuk emosi yang selalunya
berkait dengan maruah, kesedaran kepada keadilan, perasaan takut kepada hal
peribadi, keluarga dan keselamatan bangsa (Gary T. Hunt, 1992, h. 263 – 264).
Kaedah Pathos paling mudah digunakan dalam penghujahan emotif. Ia digunakan
dengan memanipulasi emosi khalayak menerusi perkara-perkara yang berkait
dengan peribadi, keluarga dan orang yang terdekat dengan khalayak. Situasi ini
akan menimbulkan kekesalan, kesedihan atau kemarahan khalayak.
Perasaan tenang dan seronok mendengar cerita TGNA semasa sedang
kepenatan dan berbaring di riba isterinya. Situasi pathos yang digunakan oleh
TGNA ini begitu merujakan khalayak kerana sambil bercerita, nadanya lembut dan
merayu. Hal ini menjadikan khalayak berazam untuk melakukan kaedah yang sama
dan bercita-cita untuk memiliki isteri yang beragama sebagaimana yang diajar oleh
Islam.
“….saya berasa tenang bila saya balik tengah malam, letak kepala di paha isteri
dan merayu, Dik,, penat, fikir lagi. Balik rumah orang tu minta duit, Di pejabat
minta bala. Letak kepala kat paha isteri, digosok-gosok sikit tenang rasa hati. Tak
makan nasipun takpe. Cubalah..” (TGNA- Ceramah keibubapaan).

TGNA telah cuba membawa khalayak kepada perasaan kecewanya terhadap
permasalahan yang berlaku ke atas umat Islam masa kini. Golongan umat Islam
yang tidak membenarkan umat Islam bercakap tentang Islam walhal mereka juga
orang Islam. Perasaan kecewa tersebut dinyatakan dengan lembut dan dengan nada
kecewa,

“Kita bercakap tentang Islam dalam kumpulan yang ramai… oleh yang demikian,
tempat kita ini bercakap tentang Islam hanya dikhusus kepada kumpulan tertentu.
Kita takde radio, radio orang punya! Macam kita bukan rakyat Malaysia. Kita
takde TV, TV orang punya! macam kita ni bukan rakyat Malaysia. Kita takde surat
khabar, surat khabar orang punya…” (TGNA- Ceramah Perdana).

KESIMPULAN
Secara kesimpulannya TGNA menggunakan retorik dalam pengucapan dakwahnya. Beliau
bijak menggunakan uslub yang baik dalam penyampaian dakwahnya untuk membujuk
khalayak agar menerima dakwahnya. merangkumi uslub bil-hikmah, uslub bil maw’izah
al-hasanah dan uslub bil mujadalah. Kepelbagaian kaedah retorik pembujukan dalam
dakwahnya menjadikan TGNA dikenali dan disayangi bukan sahaja rakyat Kelantan,
bahkan rakyat di seluruh Malaysia khasnya dan turut dikenali di peringkat antarabangsa.

71

Media Baru dan Dakwah
SENARAI RUJUKAN
Ab Aziz Mohd Zin (1999) Pengantar Dakwah Islamiah Cetakan kedua, Kuala Lumpur:

Penerbit Universiti Malaya
Aly, Brower dan Aly, Lucie Fluse. (1973). A Rhetoric of Public Speaking. USA: Mc Graw-

Hill Book Company.
Bryant, Donald C (1966) The Rhetorical Idiom: Essay in Rhetoric, Oratory,
Language and Drama, New York: Russell & Russell
Cicero, (. H. (1966). De Oratore. Cambridge: Harvard University Press.
Hunt, E. L. (1973). Plato and Aristotle on Rhetoric and Rhetoricians. In L. F. Bower Aly,
A Rhetoric of Public Speaking (p. 29). New York: McGrow-Hill Book Company.
Jamal, Mohd. Lokman Sulaiman. (1999). Biografi Tuan Guru Dato’ Haji Nik Abdul Aziz,
Edisi 1. Subang Jaya: Sulfa Human Resources & Development.
Jordan, John E, (1965) Using Rhetoric, New York: Harper & Row Publisher
Judy Pearsall and Bill Trumble (eds) (1966) The Oxford English Reference Dictionary,
New York: Oxford University Press
Rahmat Ismail (2000) Pidato, Berpidato Seni dan Teknik, Kuala Lumpur: Utusan
Publications and Distributors Sdn Bhd
Salmiyah Harun. (8 September 2012). Nik Aziz dianugerah Tokoh Pendidik Nusantara. Kuala
Lumpur: Harakah Daily, http://bm.harakahdaily.net/index.php/headline/13011-nik-
aziz-dianugerah-tokoh-pendidik-nusantara.
Vickers, Brian (1970) Classical Rhetoric in English Poetry, Macmillan: St Martin Press
Zainal Abidin Bin Kidam, Ucapan Penghargaan dalam Himpunan Pendidik dan Anugerah
Pendidik Nusantara Anjuran Pendidik Malaysia dengan Kerjasama Kerajaan Negeri
Selangor di Unisel pada 8 September 2012
http://en.wikipedia.org/wiki/YouTube. (2013, Februari 17). You Tube.
http://themuslim500.com/. (2012, Februari). The 500 Muslims The World’s Most Influential
Muslims.

72

Media Baru dan Dakwah

JAKIM’S E-FATWA AS A NEW PLATFORM OF FATWA
DISSEMINATION IN MALAYSIA

Nur ‘Atiyah Suratem1, Suraya Hamid2, Noor NaemahAbd Rahman3

INTRODUCTION

In conjunction with the development of technology and growth of Internet use, fatwa
nowadays is being delivered through portal or website because in this modern era people
tend to depend on technology to get information and to communicate with each other.
The idea of cyber Islamic environments has potential to transform aspects of religious
understanding and expression within Muslim contexts.4
Previous studies on fatwa portal or any study that discuss relation between internet
using and Islamic perspective have been increasing recently. Mansur Aliyu who is a
Malaysian researcher from Islamic International University Malaysia as an example, on his
2012 research regarding Islamic website has mentioned that the term of ‘Islamic website’
givesdifferent meanings to different scholar. He posited that Islamic websites have been
categorized as community based, organization based, culture based, information based,
Quranic based, Hadith based and Fatwa based.5
Particularly, e-fatwa is defined as a legal pronouncement passed by a qualified
scholar i.e. Mufti and it was represented via electronic media such as TV, radio, telephone
and Internet.6 Similarly, Jens Kutscher explained online fatwa as a fatwa web services or
fatwa that represents on website and has its own fatwa database.7From the definitions by
previous scholars, we can basically understand that e-fatwa or fatwa portal is a type of
Islamic website that presents information based on fatwa.
Islam Q&A that founded by Shaykh Muhammad Saalih al-Munajjid in 1997 is one
of the examples of e-fatwa portal. Shaykh Muhammad Saalih al-Munajjid completed his
university’s study in Saudi Arabia and he taught a number of Islamic classes including
Tafseer Ibnu Katheer and Fatawa Shaykh Ibnu Taymiyah. Islam Q&A content is divided into
various categories such as Fiqh of Family, Islamic Politic, Basic Tenets of Faith and Islamic
History. This e-fatwa portal offers a category of all new fatwas which have been issued
by the mufti (http://islamqa.info/en). In Malaysia, Department of Islamic Development
Malaysia (JAKIM) has played its role as anauthorized organization that manage and advise

1 Academy of Islamic Studies, University of Malaya, Malaysia. Email: [email protected]
2 PhD, Faculty of Computer Science and Information Technology, University of Malaya, Malaysia. Email.

[email protected]
3 PhD, Academy of Islamic Studies, University of Malaya, Malaysia. Email: [email protected]
4 Bunt, Gary R. Islam in the Digital Age E-Jihad, Online Fatwas and Cyber Islamic Environments, 2-3.

London: Pluto Press, 2003.
5 Aliyu, Mansur, Murni Mahmud, and Abu Osman Md Tap. “Exploring Islamic Website Features that

Influence User Satisfaction: A Conceptual Model.” In Procedia – Social and Behavioral Sciences, 656-
661. GA: Elsevier Ltd, 2012.
6 Abdul Hamed Yusuf, Badmas. “E-Fatwa: A Comparative Analysis of Islam Online and Islam Q&A.”
Master’s thesis, University of Malaya, 2010.
7 Kutshcer, Jens. “Online Fatwas and Their Relevance to the Europian Union.” German Orientalists’
Convention, France, 2007.

73

Media Baru dan Dakwah

Islamic matter by implementing e-fatwa portal called JAKIM’s e-Fatwa in 2001. This
e-fatwa portal which was launched officially in 2003, has remarked a new episode in fatwa
delivery in Malaysia.
The main function of a portal is to aggregate, integrate, and present information to
the users according to their role and preferences.8Hence, this paper will focus on the user
interface of the portal. In discussing user interface, key features act as an important element
of portal development. This paper aims to propose the idea of standard key features that
should be available on e-fatwa portal. Generally, in implementing e-fatwa portal, there are
two main elements that should be considered which are the portal concept and the fatwa
concept. Thus, the ideas of proposed key features for e-fatwa portal were determined by
integrating these two main concepts; portal concept and fatwa concept. This study also
will identify the function of fatwa delivery in JAKIM’s e-Fatwa that has been developed.
This can be seen through the proposed key features and services offered by the JAKIM’s
e-Fatwa.

LITERATURE REVIEW

The e-fatwa portal researches have been increasing in number and each researcher
completed their studies in different perspective of e-fatwa portal. Bunt, Kutscher and
BadmasAbdulhameed Yusuf discussed e-fatwa from the content perspective.9 Both Kutscher
and Bunt’s study using comparative method which basically compares 2 or 3 different
e-fatwa portals such as Islam Online and Islam Q&A. Bunt chooses Islam Q&A, Islam
Online and Fatwa Online in his research. He paid attention on the quality of fatwa portal
content or content feature such history and background of fatwa portal; fatwa category;
how each problems answered by mufti and services offered by the fatwa portal.10

This similar approaches also applied by some other researchers which they focus on
content of fatwa portal.11 Graf’s study discussed on content but it’s only focuses on Islam
Online content.12 On the other hand, BadmasAbdulhameed Yusuf focuses and compares on
how two different fatwa portals in handling similar issues.13
Meanwhile, other researchers have discussed fatwa portal based on design
features or interface design.MohdNorMamat for example focused his research on portal
friendliness, portal efficiency and information efficacy.14 There is another study that pay
attention on Islamic website (I-Web) features which we found was related to e-fatwa portal

8 Cox, Andrew. “Definitions and Debates.” In Portals People, Processes, Technology, edited by Andrew
Cox, 2nd ed., 3-13. London: Facet Publishing, 2013.

9 Bunt, Gary R. (2003); Kutshcer, Jens (2007)and Abdul Hamed Yusuf, Badmas (2010).
10 Bunt, Gary R. (2003).
11 Graf, Bettina. “IslamOnline.net : Independent, Interactive and Popular.”  Arab Media and Society

Journal, 2008; Chowki, Mohamed. “Islam in the Digital Age: Counseling and Fatwa at the Click of
Mouse.” Journal of International Commercial Law and Technology 5, no. 4 (2010): 165-180. See also
Kutshcer, Jens (2007).
12 Graf, Bettina. (2008).
13 Abdul Hamed Yusuf, Badmas. (2010).
14 Mamat, Mohd Nor, Muhammad Rahimi Osman, Mohd Nazir Ahmad, Ahmad Zam Hariro Shamsudin,
and Siti Fatahiyah Mahamood. Kajian Evaluatif Terhadap Aplikasi Fatwa Atas Talian (Online Fatwa)
Negara-negara Islam di Asia Tenggara. Selangor: Institut Pengurusan Penyelidikan (RMI), Universiti
Teknologi MARA (UiTM), 2008.

74

Media Baru dan Dakwah

key features.15 Some of the researchers contributed in search tool feature or information
retrieval system for e-fatwa portal.16However, most of the previous studies on e-fatwa
portal have focused on design features and content features only. Hence, there is still room
of improvement on studying the e-fatwa portal key features and this improvement should
include guideline from fatwa concept. Table 1 summarizes the reviewed literature.

Authors Area of Research

Bunt (2003) Content Feature
- history and background of Fatwa Online, Islam
Online and Islam Q&A
- fatwa category
- services offered by fatwa portal

Kutscher (2007) Content Feature
- different between traditional and reformist approach
online fatwa.
- history and background of fatwa portal of Ask Imam,
Islam Online and Islami City.
- issue discussed in fatwa portal

Graf (2008) Content Feature
- history and background of fatwa portal of Islam
Online.
- structure of portal: language used, target user.
- topic discussed in fatwa portal

Badmas Content Feature
AbdulHameed - History and background of Islam Online and Islam
Yusof (2010) Q&A
- Objective of both fatwa portals
- How both fatwa portals handle the same issue

Mohd Nor Mamat Design Feature

et al. (2008) - portal friendliness

- portal efficiency

- information efficacy

15 Aliyu, Mansur, Murni Mahmud, and Abu Osman Md Tap. (2012).
16 Fahmy, Syahrul, Nazri Ibrahim, Evi I, and Rohana M. “Design of an Information Retrieval System for

Malay Language Fatwa.” Australian Journal of Basic and Applied Sciences 8, no. 4 (2014): 213-218.

75

Media Baru dan Dakwah

Mansur Aliyu et Design features: usability; navigation; interactivity;
al. (2012) accessibility, functionality; attractiveness; security.

Content features: trust; authority; relevancy; reliability;
credibility; objectivity; legitimacy.

Islamic features: Tawhid; Sunnah; Niyyah; Ethics;
Identity; Symbols; Software.

S. Fahmy (2014) Search Feature
- information retrieval system for e-fatwa portal

Table 1 : Summary of literature review

CONCEPTUAL BACKGROUND

The Portal Concept
In Macmillan Dictionary, portal means entry, gateway and entrance.17 Regardless,
this definition is only referring to a general meaning of the portal. In web technology
context, there are various definitions by different scholars. Khalil Ibrahim Shaat defined
portal as a medium that aggregates information.18 The similar definition was mentioned
by other scholar which portal aggregates information available to various users and it
provides the services of a guide that can help users to achieve their eventual goals.19
A suitable meaning of the portal concept, can be identified to five aspects of
portalization which are to (i) organizing information sources; (ii) aggregating
information services and web-based tools; (iii) personalizing or customizing of the
portal as an environment; (iv) integrating data, and (v) creating a space or hosting
communities.20
There are several types of portals, and they horizontal portal, vertical portal
and information portal. E-fatwa portal is a portal categorized in information portal.
Information portal is a portal whose prime aim is to provide a specific type of
information.21 Hence, for a better understanding on key features that would support
implementation of e-fatwa portal. Table 2 below summarizes previous studies pertaining
to the types of portals and features discussed.

17 Coombs, James. Dictionary Macmillan, 2nd ed. London: Macmillan Press, 1992.
18 Shaat, Khalil Ibrahim. “Development of a portal to manage the activities of a research centre.” Master’s

thesis, University of Malaya, 2009.
19 Shaat, Khalil Ibrahim. (2009)
20 Cox, Andrew. (2013)
21 Tatnall, Arthur. Web Portals The New Gateways to Internet Information and Services. Hershey, PA: Idea

Group Publishing, 2005.

76

Media Baru dan Dakwah

Authors Types of Portals Features discussed
Khalil Ibrahim Shaat Information Portal
(2009) Content Feature
YaldaAzarbazin Knowledge Portal Design Feature
(2008) Personalization Feature
Enterprise Information
Martin White (2006) Portal Personalization, collaboration,
knowledge management, content
Mohd Nor Mamat E-Fatwa JAKIM Portal management, integration. security,
and team (2008) administration and intelligent agent
Mansur Aliyu (2012) Islamic Website (I-Web)
Single sign-on, personalization,
application integration,
collaboration, search and content
management.

Design feature (portal friendliness
and portal efficiency) and content
feature (information efficacy).

Design features: usability;
navigation; interactivity;
accessibility, functionality;
attractiveness; security.

Content features: trust; authority;
relevancy; reliability; credibility;
objectivity; legitimacy.

Islamic features: Tawhid; Sunnah;
Niyyah; Ethics; Identity; Symbols;
Software.

Table 2 : Summary of portal features by previous studies.

The Fatwa Concept

Fatwa derived from the Arabic root word futyā and it creates word istiftāwhich means the
act of asking solution.22Fatwa is a legal opinion issued by mufti in response to solve daily
matters and a question regarding these matters could be asked by individual or group.23
Mufti is a person who is responsible to issue fatwa based on his knowledge in Islamic law
and jurisprudence.24

22 Masud, Muhammad Khalid, Brinkley Morris Messick, and David Stephan Powers. Islamic Legal
Interpretation: Muftis and Their Fatwas. Cambridge, Mass: Harvard University Press, 1996.

23 Al-Qaradhāwī, Yūsuf.  Fatwa antara Ketelitian dan Kecerobohan. Terjemahan kepada judul asal al-
Fatwā bayna al-Indibāt al-Tasayyūb. Selangor: Thinker’s Library, 1996. See also Esposito, John L. The
Oxford Encyclopedia of the Modern Islamic World. New York: Oxford University Press, 1995.

24 Masud, Muhammad Khalid, Brinkley Morris Messick, and David Stephan Powers. (1996).

77

Media Baru dan Dakwah

During the formative period of Islam, fatwa has been delivered directly by Prophet
Muhammad (pbuh).25 Meanwhile, during the Ottoman Empire, fatwa has been delivered by
mufti at mosque or mufti’s office.26Nowadays, instead of direct delivery of fatwa by mufti,
there is another alternative which fatwa is being delivered through portal or website. It is
because in this modern era people tend to depend on technology to get information and to
communicate with each other.
Yusuf al-Qaradawi in his book entitled Fatwābayna al-Indibātwa al-Tasayyūb has
mentioned that one of the methodologies in giving fatwa is that it must provide explanation
(hujja and dalīl) and reason (illah). Another method in delivering fatwa is fatwa presented
in simple word, such as ‘yes’ or ‘no’.27 Nevertheless, due to this intellectual and modern
era, people are eager in seeking knowledge and they will always find reason in each fatwa
decision.
Fatwa also must be delivered clearly and written in a language that could be
understood easily. As Allah mentioned in Surah Ibrahim, “And We sent not a Messenger
except with the language of his people, in order that he might make (the Message) clear for
them.”
Besides, in order to ensure fatwa could remain its credibility, the fatwa must
be issued by scholars who are good in Islamic law and jurisprudence. Other than basic
conditions like Islam and maturity, a mufti must be qualified as a mujtahid which refer
to a person who are able giving utmost effort to decide fatwa.28 As mention by al-Shafi’ī,
mufti must be skilled in the knowledge of the Quran or known asUlumQuran, knowledge
of Prophet’s Sunna or known as UlumHadīth and the art of legal reasoning orqiyās. 29
Insights from the above discussion indicate that search engine, personalization,
navigation, interactivity and objectivity act as important criteria in developing portal fatwa.
Beside these criteria, there are two key features in portal concept which has been discussed
in fatwa concept too; legitimacy and credibility. Legitimacy and credibility are important
in both fatwa concept and portal concept because they will ensure fatwa information
presented in portal by following shari’a. These key features are discussed in the following
section.

Discussion

In Malaysia, the Department of Islamic Development Malaysia or JabatanKemajuan Islam
Malaysia (JAKIM) had developed e-fatwa JAKIM to deliver fatwa via portal/website. The
portal called E-Fatwa JAKIM was implemented in 2001 and officially launched in 2003
(see Figure 1). The interface of the portal is presented in Bahasa Malaysia since it is the
national language of Malaysia.

All listed fatwa has been categorized into 13 categories which are akidah (faith),
ibadah, jenayah (criminal), muamalatdanekonomi (economy and muamalah),

25 Ibid
26 Heyd, Uriel. “Some Aspects of The Ottoman Fetva.”  Bulletin of The School of Oriental and African

Studies 3, no. 1 (1969): 31-56.
27 Ibid
28 Masud, Muhammad Khalid, Brinkley Morris Messick, and David Stephan Powers. (1996).
29 Hallaq, Wael. A History of Islamic Legal Theories. United Kingdom: University Press, Cambridge, 1996.

78

Media Baru dan Dakwah
perubatan(medical), zakat (zakah), munakahat(marriage), makandanminum (food
and drinks), pakaian (attire), haiwan (animal), sosialdansyariah (sharia and social)
and lain-lain (others) as shown in Figure 2.

Figure 1: Interface of JAKIM’s E-Fatwa Portal.

Figure 2: Interface of JAKIM’s E-Fatwa Portal.
In this part, the discussion will be focused on the performance of current E-Fatwa JAKIM
and it is discussed based on the proposed key features. All of the key features are search
engine, personalization, navigation, interactivity, objectivity, legitimacy and credibility.
Table 3 shows the reviews of JAKIM’s e-Fatwa Portal based on those seven proposed key
features.

79

Media Baru dan Dakwah

Proposed Key Features JAKIM’s E-Fatwa Portal
Performance

Search engine - JAKIM’s E-Fatwa Portal is already
- Has search tool feature. developed with search tool

Personalization - The interface is standardized but

- Has a standardized presentation style and the presentation style of the fatwa

interface of the e-fatwa portal. information is not organized.

- Users can sign up as member. - Users can not sign in as a member.

- Users can decide and personalize their own

desktop on e-fatwa portal.

Navigation - Users can access easily without getting

- Easy access while using e-fatwa portal. lost on the current e-fatwa portal.

- Could use e-fatwa portal easily without - The current e-fatwa portal provide

getting lost. home button on portal page, so it is

easy for user to turn back to the main

page.

- On each presented fatwa information,

user could see on the top of the page

which category of fatwa that they

opened.

Interactivity - The portal provide feature which

- Allows two way of communication between allow users to send any feedback of

user and e-fatwa portal. fatwa information.

- User or mustaftican get feedbacks or - Provide feature which user could ask

communicate directly from the scholar fatwa fellow directly but this feature

(mufti). is not functioning.

- Not just full with text element and must be - Full with text element, only certain of

balanced between text, media and graphic fatwa information provide image as

element. reference.

Objectivity - Current e-fatwa portal delivered
- Provides information according to its main information of fatwa and it does follow
the main objective of developing
objective; deliver fatwa information. e-fatwa portal.

80

Media Baru dan Dakwah

Legitimacy - The fatwa information provide opin-

- Fatwa information provide explanation ion basis (hujjaand dalil) and reason

(hujja and dalil) and reason (illah). (illah) but there are inconsistency on

- fatwa must be delivered clearly with a lan- the way of the information being pre-

guage that could be understood easily. sented. Some of the fatwa does not

provide opinion basis (hujjaand dalil).

- The information is presented in Ma-
lay language since this language is
the mother tongue of Malaysians. The
portal provides a feature which allows
users to translate information to other
language.

Credibility - JAKIM’s E-Fatwa Portal has provid-

- Provide background of fatwa organization, ed background of fatwa organization,

logo of organization, mission of the fatwa logo of organization, mission of the

organization and contact information. fatwa organization, contact informa-

- Provide details about scholar who responsi- tion and the scholar(s) who is/are re-

ble to issue fatwa. sponsible to issue a fatwa.

- The scholar must be the one who follow

shari’a criteria such he or she is good in Ar-

abic language.

Table 3: Summary of JAKIM’s E-Fatwa Portal Performance.

CONCLUSION AND FUTURE WORK

This paper introduces proposed key features that could be considered in the next refinement
of the portal. The proposed key features for e-fatwa portal are based on two main concepts
that support e-fatwa portal implementation; fatwa concept and portal concept. This paper is
based on an analysis in relation to previous studies that have been done by various scholars
including fatwa scholars.There are seven key features that have been identified as basic
key features in e-fatwa portal implementation; search engine; personalization; navigation;
interactivity, objectivity, legitimacy and credibility.

There is a limitation in this research which is the key features need to be tested
empiricallyin order to get a better performance of this portal. However, this limitation will
help other researcher to build future study. A future study that could be extended from this
paper is to get feedback from JAKIM’s E-Fatwa Portal’s users and this could obtain by
developing an evaluation form based on the proposed key features.

81

Media Baru dan Dakwah

REFERENCES

Abdul Hamed Yusuf, Badmas. “E-Fatwa: A Comparative Analysis of Islam Online and

Islam Q&A.” Master’s thesis, University of Malaya, 2010.

Aliyu, Mansur, Murni Mahmud, and Abu Osman Md Tap. “Exploring Islamic Website

Features that Influence User Satisfaction: A Conceptual Model.” In  Procedia –

Social and Behavioral Sciences, 656-661. GA: Elsevier Ltd, 2012.

Al-Qaradhāwī, Yūsuf.  Fatwa antaraKetelitiandanKecerobohan.

Terjemahankepadajudulasal al-Fatwābayna al-Indibāt al-Tasayyūb. Selangor:

Thinker’s Library, 1996.

Azarbazin, Yalda. “A framework of knowledge portal for Malaysian public

consultation.”PhD diss., University of Malaya, 2008.

Bunt, Gary R. Islam in the Digital Age E-Jihad, Online Fatwas and Cyber Islamic

Environments. London: Pluto Press, 2003.

Chowki, Mohamed. “Islam in the Digital Age: Counseling and Fatwa at the Click of

Mouse.”  Journal of International Commercial Law and Technology 5, no. 4

(2010): 165-180.

Coombs, James. Dictionary Macmillan, 2nd ed. London: Macmillan Press, 1992.

Cox, Andrew. “Definitions and Debates.”In Portals People, Processes, Technology, edited

by Andrew Cox, 2nd ed., 3-13. London: Facet Publishing, 2013.

Esposito, John L. The Oxford Encyclopedia of the Modern Islamic World. New York:

Oxford University Press, 1995.

Fahmy, Syahrul, Nazri Ibrahim, Evi I, and Rohana M. “Design of an Information Retrieval

System for Malay Language Fatwa.”  Australian Journal of Basic and Applied

Sciences 8, no. 4 (2014): 213-218.

Graf, Bettina. “IslamOnline.net : Independent, Interactive and Popular.” Arab Media and

Society Journal, 2008.

Hallaq, Wael. A History of Islamic Legal Theories. United Kingdom: University Press,

Cambridge, 1996.

Heyd, Uriel. “Some Aspects of The Ottoman Fetva.” Bulletin of The School of Oriental

and African Studies 3, no. 1 (1969): 31-56.

Kutshcer, Jens. “Online Fatwas and Their Relevance to the Europian Union.” German

Orientalists’ Convention, France, 2007.

Mamat, MohdNor, Muhammad Rahimi Osman, MohdNazir

Ahmad, Ahmad ZamHariroShamsudin, and

SitiFatahiyahMahamood.  KajianEvaluatifTerhadapAplikasi Fatwa

AtasTalian (Online Fatwa) Negara-negara Islam di Asia Tenggara. Selangor:

InstitutPengurusanPenyelidikan (RMI), UniversitiTeknologi MARA (UiTM),

2008.

Masud, Muhammad Khalid, Brinkley Morris Messick, and David Stephan Powers.Islamic

Legal Interpretation: Muftis and Their Fatwas. Cambridge, Mass: Harvard

University Press, 1996.

82

Media Baru dan Dakwah
Shaat, Khalil Ibrahim. “Development of a portal to manage the activities of a research

centre.”Master’s thesis, University of Malaya, 2009.
Tatnall, Arthur. Web Portals The New Gateways to Internet Information and Services.

Hershey, PA: Idea Group Publishing, 2005.
White, Martin. “Enterprise Information Portal.” In  Portals: People, Processes and

Technology, 138-147. London: Facet Publishing, 2006.

83

Media Baru dan Dakwah

MEDIA LOGICS AND RELIGIOUS MEANING IN CONTEMPORARY
INDONESIA: A CASE STUDY OF SMS TAUHIID

Moch Fakhruroji1

INTRODUCTION

SMS Tauhiid is an SMS-based religious content service initiated by Abdullah Gymnastiar
who also known as Aa Gym, one of Indonesian popular preachers, founder of Pesantren
Daarut Tauhiid and businessman as well. In contrast with other similar services which has
premium rate, SMS Tauhiid can be accessed for free which every customer receives SMS
one or two times a day. As described by Aa Gym himself, the establishing of SMS Tauhiid
is dedicated as religious commitment without any economic relations since Aa Gym had
been involved in the Al-Quran Seluler program, his previous religious content services
which initiated along with Craig Abdurrahim Owensby.

In a later development, SMS Tauhiid service is not only contains religious content
which refers to religious texts and Aa Gym’s tausiah (religious advices), but also non-
religious information, even as information of product offering. These changes are assumed
relates with the change of SMS Tauhiid as institution instead of medium. Furthermore, it
implies to marginalize Aa Gym as a source of religious content and at the same time SMS
Tauhiid as institution has become more independent to regulate and determine the content.

This phenomena illustrates the extension and strengthening of media logics
in religious practice so-called mediatization of religion. Thus, in SMS Tauhiid case,
mediatization demonstrated by struggling between the media logics and religious
interests. Assuming SMS Tauhiid as a mediatization phenomena, this paper explores the
development of SMS Tauhiid from both content and institutional aspects. In other words,
medatization in SMS Tauhiid is not only showed by the dynamics of the content, but also
can be identified through a number of other activities which illustrate the dominance of
media logics in social practices of religion. Therefore, this paper describes about SMS
Tauhiid as the mediatization of religion and the implications at the level such as; religious
meaning, content and also at the institutional level. Specifically, this paper intends; to
explore the process and scope of mediatization of religion that happens in SMS Tauhiid and
its implications to religious meanings; and to explore the dynamics SMS Tauhiid content.

LITERATURE REVIEW AND THEORETICAL FRAMEWORK

1. Literature Review

Research on socio-cultural dimensions of mobile phones started to emerge at 1990s. Studies
developed in 1990s are much more to reveal people’s experience over mobile phone as a
new technology (Wood, 1993; Rakow and Navarro, 1993; De Gournay et al., 1997). As the
number of users and the expansion of its effects, other research theme examined the growth
of the mobile phone market in line with the growth of people’s lifestyles (Christoffersen,

1 The author is a Ph.D graduate from Media and Cultural Studies at Gadjah Mada University Yogyakarta
Indonesia and also a lecturer at the State Islamic University ‘Sunan Gunung Djati’ Bandung Indonesia. His
latest publications are; ‘Mediation to Mediatization of Religion: Mobile Phones and Cultural Changes,’,
Jakarta (book chapter, 2013); Privatization and Commodification of Religion, Jakarta (published journal,
2012); and Islam Digital, Bandung (book, 2011). E-mail: [email protected]

84

Media Baru dan Dakwah

1992). Meanwhile, Fortunati (1997) reveals that the mobile phone has been more that a
communication device, but also a reflection of its owner’s identity.

In further developments, research themes expanded into more varied perspectives,
for example, aspects such as cyberspace or cellular (Fortunati, 1997; Geser, 2004), mobile
phones and the creation of more nuanced coordination (Haddon, 2000; Ling and Yttri
2004), how mobile phone began to play the role on social control and families (Haddon,
2000; Ling and Helmersen, 2000; Puro, 2004), and especially the study of mobile phones
has also reached other social aspects, including political aspects (Rao and Desai, 2008),
culture (Ling, 2004), and religion (Bunt, 2010; Suryanto, 2011).

As a specific features of mobile phones, SMS has also been studied by other social
researchers, including; SMS can support interactions amongst colleagues (Miyata, 2008),
SMS capability to create the channels to express thoughts and feelings that is more elegant
(Ling, 2008), and SMS roles in forming the collectivity, or even shaping national identities
and policies in the Philippines and Indonesia (Barendegt and Pertierra, 2002).

Meanwhile, specific research on the relationship between the mobile phone with
religion includes; the relationship of Islamic applications on mobile phones with religious
expressions (Bunt, 2010) and the analysis of product advertisements on two Indonesian
mobile operators with “Islamic” bundling, i.e. Esia Hidayah and FlexiMuslim (Suryanto,
2011). Furthermore, more specific research focuses on mediatization of religion such as;
mediatization of religion and the dependence of religion to the media (Hoover, 2006),
the implications of mediatization of religion to religious forms (Hjarvard, 2011), and the
mediatization of religion and the change of sense of spirituality among Danish youth
(Petersen, 2010, 2011).

This study is practically uses framework of the four phases of mediatization; first,
mediated culture as a prerequisite for mediatization; second, the media has grown into
more independent and began to work with the media logic; third, because it is increasingly
independent, social and cultural actors have to adapt the media logics to convey idea or
meaning; and fourth, accommodation and adaptation of the media logics has been moved
further to internalization of the media logics in a number social practices.

2. Theoretical Framework

Mediatization is a concept that describes social and cultural changes associated with the
media intensification. As a new domain in interdisciplinary research, mediatization studies
had invited debate in both conceptual and semantics. For example, Livingstone discussed
about the use of different concepts such as medialization, mediation and mediatization,
which is indicative of mixing several different traditions and approaches, the Anglophone
tradition that tends to prefer the term mediation on the one hand and the use of the term
mediatization in the European tradition the other hand (in Encheva, 2013: 9).

Some scholars who use the term to explain the concept of mediation to explain
mediatization are Martin-Barbero, Silverstone, Stewart M. Hoover and some others.
Martin-Barbero (1993) for example, uses the mediation term to describe the process of
domination and hegemony of the media over culture. Meanwhile, Silverstone (2007) uses
the term mediation as a concept that describes the transformation of society and culture
conducted by the media. Similarly, Hoover (2002, 2006) uses the mediation term when
describing the relationship that is built between religion—and other cultural aspects—
within the communities that are affected by the media.

85

Media Baru dan Dakwah

Meanwhile, Krotz (2009) see these as integrated concepts. He was not only fixated
on the communication in term of transmission or media effects, but also on the aspects of
the production of meaning. He described the concept of mediatization as a phenomenon
about the media relevance to social practice in everyday life in a long-term as on-going
process. Therefore, the concept of mediatization is more than just a label to the growth of
media influence, but also how it relates to other aspects of social and cultural life as can be
found in the central theories in sociology.

Therefore, Hjarvard (2011: 122-123) notes that mediatization can be characterized
by media development in two domains. First, the media has evolved into an institution
that is more autonomous and independent in the society. Second, when the media emerged
as independent institution in society, it becomes more integrated in the work area of other
social institutions. Mass media, interactive media, and the combination of them has become
natural component of everyday life such as education, politics, family life and religion.

The phenomenon of mediatization has increasingly finding its place in media
culture that described by Kellner (2010: 2) as high-tech culture which utilizes advanced
technology. In many ways, media culture is a condition where media roles and functions
have more improved and expanded. Theoretically, this phenomenon can be tracked from
concept of media metaphor coined by Meyrowitz (1986) about three role and functions of
the media; media as conduits, media as languages, and media as environments.

Many literatures in communication studies have seen the media as a medium to
transmit the messages. The role of media is to deliver messages from one to another, while
the role of the media as the language indicates that the media is not only produce and
circulate the information, but also represents them somehow. While the role of the media
as the environment is demonstrated through a process in which the media contribute to
produce and replace the social relations and cultural life, including religious practice.

Therefore, religion has changed at the level of social practice. Religion as a social
practice is in line with Roof’s concept of “lived religion” (in Hoover, 2006: 39) which
identified through the involvement of three aspects, such as; religious texts as a series of
symbols that are imaginatively describe the ideal life; practice or the means by how people
relate and put themselves in the frame of reference symbolically, and one’s ability to bind
actively in the realm of religion that they want to create. Radically, this view is focused on
three interconnected parts. First, the matter of symbols or verses that appears in the media
environment, or can also refer as “symbolic inventory” where person acquire religious or
spiritual meaning. Second, consumption, articulation, and the interaction practices through
which meanings they are accessed, understood and used. And lastly, it is focused on the
individual experience in their act of consumption and acquires meaning.

On the other hand, mobile phones are a media with some unique characteristics
which, according to Goggin has become a sort of “central cultural technology” in its
own way. We conduct a series of activities through them; maintain constant contact, text
messaging, consuming fashion, constructing identity, enjoy the music, set the daily routine,
doing duty as a parent, interact with TV shows, watch videos, browse the internet , meeting
new people, dating, and so on (Goggin, 2006: 2).

The characteristic of mobile phones as new media technology has confirmed
Meyrowitz’s concept about the role and functions of the media. In addition to functioning
as conduits (devices) in terms of facilitating interaction among users, mobile phones also

86

Media Baru dan Dakwah

function as a language that can be a tool to construct the meaning, and as the environment,
mobile phones has been functioning as the site to create many interactions.

As the features of mobile phones, text messaging (SMS) has become a distinctive
culture. It has been integrated with other aspects of our everyday social practice so it is
parallel with other practices of cultures. The act of consumption to SMS technology requires
literacy that includes mastery of technical skills and understanding how it works. On the
other hand, SMS is also having a history on its own. As noted by Agar, SMS was originally
only containing a maximum of 128 characters. In 1987-1988, SMS can accommodate 180
characters despite agreed 160 characters only (Hillebrand in Goggin, 2006: 69). In 1991,
the possible number of SMS characters has increased, but separated into several units
(called SMS concatenation) that can accommodate up to 255 characters.

The limitations of SMS characters are caused not only by human actors but also
non-human actors which is mechanical. Therefore, especially in media and cultural studies,
one interesting social studies to observe the limited number of SMS character is actor-
network theory that rethinking the binary opposition between machines and humans. In
general, this theory implies that both humans and technology are always trying to adjust
each other. Limitation of SMS characters, for example, has made us to save words that
could potentially affect the use of language as well as we did in telegram.

As a culture, the use of SMS is also associated with a series of distinct meanings
and practices. As with Sony’s Walkman in works of du Gay et al. (1997) which has a
distinctive “culture”, SMS technology was actually having a distinct “culture” itself. For
example, we can send SMS while doing other activities such as shopping, lunch, work in
the office, play, relax in the garden, learning in the classroom, all of those can changes
our meaning of leisure time. SMS is also cultural because its opportunity to create other
communication patterns, such as asynchronous interactions, the emergence of emoticons
and symbol-based texts.

Similar to other media that are technological, SMS has some fundamental rules as a
logic which in many ways is able to change, limit, and structure the way we communicate
and interact. Fundamental rules and mechanisms are described as media logics which is
the key concepts in mediatization theory. Altheide and Snow (in Stromback, 2008: 233)
refers the concept of ‘media logics’ to modus operandi of the media which are institutional
and technological, including how media distribute material and symbolic resources, and
operates with a number of formal and informal rules.

As on-going process, mediatization occurs gradually: first, mediatization associated
with the concept of mediated culture as a prerequisite for media over their audiences in
terms of affecting their perceptions, behaviors and opinions. Secondly, the media is growing
more independent and began to organize in their logics. Third, social and cultural actors
must adopt and adapt the media logics to convey an idea or meaning in media audiences.
Fourth, the media logics has been internalized in society and mixed in many social practices
(Stromback, 2008).

Media logics are more related to the modus operandi of institutional, technological
and material resources could potentially lead the mediatization practice to the possibility of
commodification caused by several things. First, people’s dependence on media technology
encourages media logics to become more dominant in determining content. Second, the large
number of media consumers also encourages media companies to modify the audience into

87

Media Baru dan Dakwah

commodity and offered to another corporate and so on. Third, the dependence of people on
media technology also encourages the media to deliver other products which produced as
a part of the technology that is preferred by audience.

RESEARCH METHODS

This study is a qualitative research with critical paradigm that aim to explore SMS Tauhiid
as mediatized religion which indicates the degradation of religious meanings and values​​
that are dealing with increasingly dominant media logic. The method used is intrinsic case
study that aims to explore some unique phenomena of community or organization without
any intention to build a theory or to generalize on other similar cases.

Data collected by observation, interview and documentation. Primary data in
this study are categorized by: text-based data and data gained from the interviews and
observations. Text-based data are SMS Tauhiid contents analyzed with a critical discourse
analysis approach while the second is the observation and interviews result in structured
descriptions. Interviews were conducted with the managers of the SMS Tauhiid represented
by four key informants, namely (1) KH Abdullah Gymnastiar as the originator of the SMS
Tauhiid; (2) Evandri Azmi SMS Tauhiid as Director, (3) Iip Zainal Arifin as SMS Tauhiid
IT manager, and (4) Nurul Hidayah as Sales & Marketing Manager. In addition, data were
also obtained from twenty people from two major groups, namely the santri group and
jamaah groups. Santri groups are users or customers who have a structural relationship
with Daarut Tauhiid, while jamaah are users who do not have any structural relationship
with Daarut Tauhiid.

SMS TAUHIID AS SELF-HELP

In popular term, tausiah is often used interchangeably with the term tabligh (islamic
preaching) or even khutbah (religious sermon). This is due to the similarity in case that
both have the same purpose which is to convey religious information. Etymologically,
tausiah itself means to counsel or to advise about kindness and obedience to Allah, so
substantively, preaching and sermons content that refers to religious texts, basically can
be called as tausiah because that are more doctrinal. Meanwhile as the mode of religious
communication, tausiah are usually more persuasive and it is done as interpersonal
communication.

More specifically, tausiah in SMS Tauhid is a form of “lived religion” or religion
that manifests in everyday life because it involves several aspects: first, holy book—or
other religious texts—which became a reference for the world and ideal life. This scripture
or religious text appears in tausiah content. Second, tausiah is also an activity in which
people relate to religion that are symbolic. Third, tausiah is also involves a number of
people who actively engaged in the realm of religion.

From the very beginning, SMS Tauhiid claimed as SMS-based religious services
because of the content presented are more focused on religion, which is about the Tauhid
which means practical knowledge in order to draw closer with Allah. Therefore, the contents
are more communicate about the universal-spiritual values ​o​ f religion such as; sincerity,
concern, resignation, patience, gratitude and so on and is almost entirely delivered in
persuasive and motivational ways. Here are some examples,

Aagym: Sahabat, Berbeda pendapat adalah hal yang lumrah, namun bila penuh

88

Media Baru dan Dakwah

dengan amarah, bukn lagi membela pendapatnya, namun membela nafsunya.
(Aagym: My friends, different opinions are common, but when it is full of anger, it
is no longer defend his opinions, but defended his lust).
Aagym: Shbtku, Semakin mampu mengendalikan amarah, semakin jernih dan jelas
akal sehat mencari/menemukan solusi.
(Aagym: My friends, more able to control anger, the more clear and obvious to find
a solution).
Generally, SMS Tauhiid content showed the use of different pattern than tausiah
in general which more doctrinal and textual and showed tausiah as reflective message
that invites people to contemplate. This implies that the religious values t​​hat appear in the
content are more practical rather than formal. More self-help rather than doctrinal. Even
when the content refers directly to the Quran verses or hadith, the practical self-help style
is still appear. Here are some examples of the content that excerpt from the Quran verses
and hadith,
Smstauhiid: Dan barang siapa yang bertawakkal kepada Alloh niscaya Alloh akan
mencukupkan (keperluannya) (QS 65: 3).
(Smstauhiid: Whosoever fears Allah in whatever he does, Allah will open for him
away out of the difficulties).
Smstauhiid: Jibil berpesan, “Hai Muhammad, kemuliaan seseorang mukmin terletak
pada sholat malam & kehormatannya adalah pada sat ia tak lagi bergantung pada
manusia” (HR Thabrani).
(Smstauhiid: Jibil says, “O Muhammad, the glory of a believer lies in tahajjud &
their honor is when they no longer depends on man”)
As can be seen, the quotations from the Quran and hadith are only in pieces. In
addition due to the language style of Aa Gym who best-known more practical self-help, this
verse cuts caused by two important issues; first, the limited characters of SMS, and second,
to take more important lessons and universal from a paragraph rather than showing the
entire verse which not only relatively longer, but also more specific. Both considerations
seem to be important factors in establishing the meaning of religion in general.

When it first appears, SMS Tauhiid is merely a medium which is utilized by Aa
Gym as religious actors to transmit religious messages while indicating his ideals purpose
so people can accessed religious content for free and does not constrained by time and
place. However, Aa Gym might not realize that the deficiency of SMS lies not only in the
character limitations, especially when SMS Tauhiid developed into an institution that is
increasingly independent and almost out of control by Aa Gym himself.

MEDIA LOGICS IN SMS TAUHIID

The shifting of SMS Tauhiid status into institution might be the most important characteristic
of mediatization of religion. As institution, SMS Tauhiid has become more independent
and operates with the media logics. In general, the SMS logics as media can be identified in
two ways: first, the basic characteristics of SMS as media or technology that is mechanical
and second, the operational modalities of the SMS that can allow, restrict and structure the
human behavior in further social-cultural practices.

89

Media Baru dan Dakwah

Practically, media logics in SMS Tauhiid can be categorized into; technical logics
and operational-institutional logics that have to accommodated and adapted by religious
leaders. Technical logics deal with character limitation of the SMS and other general
mechanisms applicable as technological objects. While operational-institutional logics
deal with things that allow the process within the institutional framework. In general, the
technical logics SMS Tauhiid can include: (1) the limitations of the character, (2) software
and hardware support, and (3) regulation. First, the technical logics deal with character
limitations of the SMS are accommodated by content “packaging” through shortening or
abbreviating the content. This illustrates the phenomenon of a shift in the use of language
of text as the implication of SMS technology.

Secondly, software and hardware support. As further developments, SMS Tauhiid
then uses SMS Broadcast technology, an SMS delivery technology that is performed by
specific software connected to the Internet so it does not require any mobile phone. This
technology allows messages to be send to many destinations in a single shipment. This
phenomenon shows that SMS technology has forced religious actors to accommodate
technical logic that can not be handled by other means.

Third, technical logic accommodated by SMS Tauhiid is also the external regulation.
Although the regulations do not directly technical, however it has further technical
implications. It should be noted that one of the important factors caused SMS Tauhiid can
accessed freely is to utilize free SMS offered by a number of mobile operators in Indonesia.
However since June 1, 2012 when the Government removes free SMS cross-carrier, SMS
Tauhiid managers adapted to this regulation by increasing the sender number which was
previously only using one number. This step has survived SMS Tauhiid as free service
despite having to take risky actions by using many different senders.

To anticipate the risk of misuse by other parties who are not responsible with use
of different numbers, the SMS Tauhiid managers create keywords. The keyword is the
opening word can be found in the content, namely the words ‘aagym’ and ‘smstauhiid.’
The use of this keyword is a part of the adaptation process conducted by SMS Tauhiid
managers over technical changes caused by regulation.

In addition to the technical logics, SMS Tauhiid have also other more institutional-
operational logics that more cultural in case more determined by non-technological
factors. In general, the operational of the SMS Tauhiid basically is closely related to the
institutionalization of SMS Tauhiid. Therefore, operational media logics in SMS Tauhiid
refers to; first, the form of the standardized mechanism of the service, and secondly, in
relation to a number of resources that play a role in the SMS Tauhiid as an institution.

Dealing with the standardized mechanisms, SMS Tauhiid managers establish
two important things so customers can accessed SMS Tauhiid service by setting the of
registration mechanism and providing information services to anticipate feedback and
complaints from users. Registration mechanism is absolute step for every person who
wish the service. Although somewhat technical, but it is not solely technical since the
determination of registration process is not by the logic of mobile phone technology, but
by the managers of the SMS Tauhiid as actors so it is more operational rather than technical
in technological sense.

In addition, the operational logic is also associated with other modalities namely
SMS Tauhiid resources, the manager and the employee that is more increasing. SMS

90

Media Baru dan Dakwah

Tauhiid institutionalization marked with the inauguration of its status in late 2011 which
later implied structurally on the management of a number of other divisions which later
became the capital for SMS Tauhiid operational. As institution, SMS Tauhiid have truly
entered a new phase. It has become a sort of jargon for more varied activities. It also began
to accommodate a number of commercial activities through business units. SMS Tauhiid
is no longer purely religious tausiah service which later even got a smaller portion as one
item in the activities of Jamaah Services Unit in the Division of IT.

SMS Tauhiid institutionalization has implied an increasing number of employee
who have implications for the higher operational costs, while their services are focused
on tausiah which is a free service—that implies a lack of income. Economically, this is
certainly not rational and therefore the establishment of business units is to support the
balance between the ideal and the rational-pragmatic demands. Again, SMS Tauhiid must
accommodate the media logics to remain accessible to the public. Aa Gym’s ideals to
provide free services must be redeemed by such a complex negotiation with the media
logics that the latter are even more dominant.

Furthermore, the institutionalization of SMS Tauhiid not only implied to the
emergence of the business units, but also resulted in the emergence of non-religious content
that indicates the strengthening of SMS Tauhiid capabilities—as institution—to control the
content. Furthermore, this phenomenon can be identified as the next stage of mediatization
where religion does not only accommodate and adapt, but also internalize the media logics
which more increasingly intermingle in the practice and logic of religious institutions.
The strengthening of the media logics in Tauhiid SMS has not only changed the content
technically through the use of abbreviations, but also has changed the content substantively
so SMS Tauhiid now consists of two major categories, namely religous and non-religous
content.

With the similar pattern with the religious one, non-religious content emerged as
part of a ‘tausiah’ that is characterized by the use of the same keywords, i.e. ‘aagym’ and
‘smstauhiid’. In general, non-religious content can be categorized into three major groups,
namely; general information, personal activities of Aa Gym, and information about product
offer are entirely delivered as ‘tausiah’ in SMS Tauhiid. First, the non-religious content in
SMS Tauhiid is content with general information. Here is an example of the content,

Smstauhiid: Pesantren kilat liburan bersama Daarut Tauhiid untuk SD,
SMP & SMA, 30 Juni-03 Juli 2013. INFO: 0222008013/085722915176/
081221175656/0811246519

(Smstauhiid: Intensive islamic education with Daarut Tauhiid for Elementary
School, Junior High School and High School students, June 30-July 03, 2013.
INFO: 0222008013/085722915176/081221175656/ 0811246519)

In above example, the keyword ‘smstauhiid’ is used to inform Pesantren Kilat
activity at Daarut Tauhiid. Although this activity can be assumed as a religious activity, but
this content is not a tausiah and does not refers to religoius text or actors. Another content
of general information can be seen in other examples,

91

Media Baru dan Dakwah

Smstauhiid: Bagi shbt2 yg ingin menyimak ceramah aagym setiap saat silakan
kunjungi http://www.smstauhiid.tv & radio.smstauhiid.com. Donasi: Bca 777 1
221100
(Smstauhiid: For all my friends who wants to watch aagym’s sermon anytime, visit
http://www.smstauhiid.tv & radio.smstauhiid.com. Donation: Bca 777 1 221100)

Similar to the previous ones, the above content contains an invitation to visit www.
smstauhiid.tv and radio.smstauhiid.com, two streaming media that is part of SMS Tauhiid
businebsasnkunaict.cAounnotthneurminbteerreastttihneg epnodinot fisthtehecoinnctelunstiownhiocfhainbdainckataecsctohuant tthneumcobnetrenatt itshe
end onf otht eoncloynitnevnittewshciucshtoinmdeircsatteosvtihsaitt bthoethcoofnwteenbtsiistenso, tbuotnalylsointvoitgeisvecuastdoomnaetrisonto. visit
both of websiTtehse,rbeufotraelsiontogegnievreaal, diot ncaatnionb.e said that the SMS Tauhiid content have

spTechiefriecfdoereveilnopgmeneenrta, ls,oitthceancobnetensaticdanthbaet tchaeteSgoMriSzeTdaiunhtoiidtwcoonmteanjot rhcaavteegsopreiecsif,ic
develonpammeenlyt, tshoe threelicgoionutesntancdannboen-crealtieggiooruiszecdonintetontt.wRoemligaojours-ccaotnetgeonrtiedse, sncarimbeelythtehe
religioiduesaalnidnintoianl-reesltiagbiloiushsmcoenntteonft.SRMelSigoTuasu-hcioidntseenrtvdiecsecsraibsertehliegiidoeuasl icnointitaelnetstthaabtlirsehfmeresnt
of SMASaTaGuyhmiidasserrveliicgeisoauss rleelaigdieorus,s QcounrtaenntatnhdatHreafdeirtshAtahaGt yamrisaes irnelitghieoucos nleteaxdtertsa,uQsiuarhan
and Heandtiitrheltyh.aMt aeriasnewinhitlhee, ncoonn-terexltigtaiouusisahcoenntteinretltyh.aMt aepapnewahrillaet,enroans-rtehleigiimoupsliccoatnitoennst othfat
appeairnlsatitteurtiaosntahleizaimtiopnlicoaftioSnMs oSf Tinasutihtiuitdiodniavliizdaetdionintoof SthMreSe Ttayupheisi,d ndaimviedleyd: ignetonetrharlee
types,innfaomrmelayt:iognenaebroaul tinDfoaramruattiToanuahbiioduat cDtiavairtiuetsT, ainufhoiridmaactitoivnitaibeso,uitnAfoarmGaytmionpaebrsoountaAl a
Gym apcetrisvointiaels,acatinvdititehse, ainndfothrme aintifoonrmoaftiopnroodfupcrtodouffcetroinfgfertihnagt thleaat dlesadtos toprpormomotoiotino.n.
SchemSacthiceamllayt,ictahlely,dethveelodpevmeelonpt manendt tahnedetmheergemenecregeonfcenoonf-rneoling-iroeulisgicoounstecnotntienntSiMn S
TauhiSidMcSanTbaeuhseiiednciannFbiegusreeen1 ibnelFoiwgu, re 1 below,

Aa Gym

Religious Quran Tausiah
content

SMS Tauhiid Hadith
Info. about DT’s Activities

Non-religious Info. about Aa Gym’s Activities
content

Promo Products of
SMS Tauhiid

Products of
Third Party

FiFgiugruer1e.1S.cShcehmeme oefoSfMSMS STaTuahuiihdiiCdoCnotenntetnDt eDveevloeplompemnetnt
The shaded box in above figure indicates the content appears along with
SMS Tauhiid institutionalization. It can be seen that the potential for the
development of more precisely appear on the of non-religious contents. The
development of the various content illustrates the mediatization practices which
marked by the strengthening of adapta9t2ion, accommodation and internalization of
media logics in the SMS Tauhiid which ideally serve the religious interests.

Media Baru dan Dakwah

The shaded box in above figure indicates the content appears along with SMS
Tauhiid institutionalization. It can be seen that the potential for the development of more
precisely appear on the of non-religious contents. The development of the various content
illustrates the mediatization practices which marked by the strengthening of adaptation,
accommodation and internalization of media logics in the SMS Tauhiid which ideally serve
the religious interests. Therefore in general, the emergence of non-religious contents in
SMS Tauhiid illustrate the kind of negotiation between religion and media logics.

TauhIniidthehapsershpoecwtievde odfiftfheerelnotgipchoefnroemligeinoan., Aidteatlhlye tvauersyiahleparsets, ecnhteadngine SiMn SSMTaSuhiid
refeTratuohrieidligciaonusbetexidtse,netisfpiedciainllytwthoedToamuhaiinds,thneammeelays tdheedisctrauticotnurtaol raenldigisounbstthaanttiaslfree
fromspehceoren.oImnicthientreeraelsmts.oHfoswtreuvcetur,rathl,ecdheavnegloespmofenStMofSSTMaSuhTiaiduhairied chhaasrsahcotewriezdedifbfyerent
phetnhoemeemnae.rgAetntchee ovferay lneuamst,becrhaonfgebuinsinSeMssS uTnaiutshiiwdhciacnh baereidseunbti-fsieydsteinmtwoof dSoMmSains,
namTealuyhtihide sitnrsutcitutriaolnanlldy.suMbsetaannwtihalilsep, hienret.hIen rtehaelmreaolmf soufbstrauncttiualr,alt,hcehacnhgaensgeofisSMS
Taumhiaidrkaerde cbhyartahcetereizmeedrgbeyntchee eomf eargennucmeboefr aonfumnobne-rroelfigbiuosuinsescsonutneintst,wahsichstatredsub-
systpermevoiofuSsMly.S Tauhiid institutionally. Meanwhile, in the realm of substantial, the change
is marked bTyhtuhseienmgeerngeernacl eitocfaannbuemsbaeidr othf antotnh-ereelmigeiorguesnccoentoefnnt,oans-rsetalitgeidoupsrecvoionutesnlyt.

is haTnhduisninhagnednewraitlhitthceanstbreensgatihdetnhiantgthoef ethmeemrgeednicaeloofgincosn—-rbeyligthioeuisnccorenatseinntgisohf and
mitashnhneeodhdAbdatwsahinsoeeanaenotdmrdwvulaiGoiineruewnngcryettaF—eihiemnctniorhgsocnirrunefaeiaththrsllayfrideieregszerool2aisetaiomf,tetgllirnirstwioeghmooenniaheuaoigniicstnunsctodheihsdhinrnemiomvgsclnfteheaeoheitarontdrhdeed—mwgireisaea.asroittlsnythlfoaiopeogdatgsehninedhice.ctdoeisesfTcfmrthsrmhatieoaehnseaisudenssdrisaiiachcotnnlreoosmlgguoonwgoitgdtnihngefinoaenlcdmerinstneti.—cyciblTneipaFegabtheiftiengwyriososocuuetfmertahsehetdneoheeia2feniaprd,nAfcecteocwahloacirrtgnrmehioGeoitaitoeaacnhsynsnthieminiatorn.agsn.ngThnad.osodhdfiTwironsmethmtshleaeeieridagdnnsaiaiaasotapurhnlutuiticalzhsgfoetaotiglgtoeroiiliiannoecftdysneoatrossf

Main resources: Main resources:
Religious, texts, actors, institutions Media

SMS Tauhiid depends on religious SMS Tauhiid independen tform
actors and institutions religious actors and institutions

SMS Tauhiid contents controlled SMS Tauhiid contents controlled
by religious logics by media logics

Religious actors and institutions Religious actors and institutions
governed by religious logics governed by media logics

Figure 2. The Practice of Mediatization of Religion in SMS Tauhiid

RegFairgdulreess2.oTf htheePursaecrtiicmeporfeMssieodnisatoizfatthioenconf tRenetl,igtihoenpihneSnMomSeTnauohfiiSdMS Tauhiid
content havReedgeamrdolnestsraotfedthtewuosiemrpiomrptarnetssiyomnsptofmtshoefcmonetdeinat,iztahteiopnhoefnroemligeinoano. Ff iSrsMt,SSMS
TauThaiiudhhiiads ceovnotlevnetdhinavtoeadmemoroensaturtaotendomtwouosiimnsptoitrutatinotnsaynmdpsttoamrtsedoof umt eodficaotinztartoilofnroomf Aa
Gymrelaigsiroenl.igFioirusst,leSaMdeSrsTwauhhiciihdphraesvieovuoslvyeids ainmtoeadimumorethaut tsoenrvoemsotuhse irneslitgitiuotuiosninatnedrests.
Secsotnadrtleyd, wouhtenofitceomnterorglefdroams aAnainGsytimtutiaosnr,eSliMgiSouTsaluehaididersinwcrheiacshinpgrleyvinodueslpyenids eant in
detemrmediinuimng theatcosnertevnets ththaet wraelsigoiroiguisnailnltyerbeystAs.a SGeycmon’sdlayu,thwohrietny aist remligeiroguesdleaasdearns.

institution, SMS Tauhiid increasingly independent in determining the content that
was originally by Aa Gym’s authority as religious leaders.

SMS TAUHIID AS QUASI RELIGIO9U3S MEDIA: A CONCLUSSION
Simplification and reduction of the religious meaning as the mediatization

Media Baru dan Dakwah

SMS TAUHIID AS QUASI RELIGIOUS MEDIA: A CONCLUSSION

Simplification and reduction of the religious meaning as the mediatization implications
in the case of SMS Tauhiid as an institution indicates that the media has more dominant
power to construct the religious meanings. Through its own logics, media has established,
limiting, and create new patterns on how to understand and how to practice religion. With
a variety of indicators, Aa Gym have failed to make SMS Tauhiid as religious media,
because religion dominated by the media logics after SMS Tauhiid institutionalized.

Rather than being a religious media, SMS Tauhiid is only quasi-religious. In the
terms of Paul Tillich, quasi-religion refers to the phenomenon of the mixing religious and
the secularism (in Rizotti, 2012). Domination of the media logics—which is more likely
based on the secularism values—have put SMS Tauhiid as a quasi-religious media, i.e.,
media work and perform the functions of socio-cultural essentially becoming the authority
of religious leaders that he was not entirely religious but just as if religious because basically
it is a manifestation of religion with secular values o​​ f the media logic.

SMS Tauhiid as quasi-religious media as shown by the construction of meaning
of religion that is more self-help has implied to the simplification and reduction of the
religious meanings into more private and therapeutics. In addition, the phenomenon of
quasi-religious media is also shown by the diffusion of religious and non-religious content
which not only resulted in banality of tausiah, but also has led to commercialization and
commodification of SMS Tauhiid itself.

Religious media as one of the implication of mediatization as Hjarvard said seems
contrast to the phenomenon observed in the case of SMS Tauhiid. Status of religious
media that carried the SMS Tauhiid only appear at the beginning of its formation, i.e.
before experiencing institutionalization. In further developments, SMS Tauhiid even more
dominated by the media logics that at some stage delivering SMS Tauhiid become a quasi-
religious media.

BIBLIOGRAPHY

Barendegt B. and Pertierra R. (2008), ‘Supernatural Mobile Communication in the Philippines
and Indonesia,’ dalam James E. Katz, Handbook of Mobile Communication Studies,
Massachusetts: MIT Press

Bunt, G.R. (2010) ‘Surfing the App Souq: Islamic Applications for Mobile Devices,’ dalam
CyberOrient, Vol. 4, Iss.1, 2010

Christoffersen, M. (1992), ‘Mobile Telephony in Denmark: From Fishermen to
Businessmen. Social Aspects of the NMT-System’, dalam Les Usages Sociaux de
la Téléphonie Mobile en Scandinavie, CNET/IDATE seminar, Institut Finlandais,
Paris, 30 January.

Communication, Private Talk, Public Performance. Cambridge: Cambridge University
Press

De Gournay, C., Tarrius, A., dan Missaoui, L. (1997), ‘The Structure of Communication
Usage of Travelling Managers’, dalam Haddon, L. (ed.), Communications on the
Move: The Experience of Mobile Telephony in the 1990s, COST 248 Report, Farsta,
Sweden: Telia AB.

94

Media Baru dan Dakwah

Du Gay et al (1997), Doing Cultural Studies: The Story of the Sony Walkman, London:

SAGE Publications
Encheva K. et al. (2013), ‘The Mediatization of Deviant Subcultures: An Analysis of the

Media-related Practices of Graffiti Writers and Skaters,’ dalam Journal of Media
and Communication Research, 2013 (8-25)
Fortunati, L. (1997), ‘The Ambiguous Image of the Mobile Phone’, in L. Haddon (ed.),
Communications on the Move: The Experience of Mobile Telephony in the 1990s,
COST 248 Report, Farsta, Sweden: Telia.
Geser, H. (2004), ‘Towards a Sociological Theory of the Mobile Phone’, in Sociology in
Switzerland: Sociology of the Mobile Phone, online publication, Zürich, May 2004
(Release 3.0) <http://socio.ch/mobile/ t_geser1.pdf>
Goggin, G. (2006), Cell Phone Culture: Mobile Technology in Everyday Life, London:
Routledge
Haddon, L. (2000), Old and New Forms of Communication: E-mail and Mobile Telephony:
A report for British Telecom, Martlesham: British Telecom.
Hjarvard S. (2011), ‘The Mediatisation of Religion: Theorising religion, media and social
change,’ dalam Culture and Religion, Vol 12, No. 2 June, 2011
Hoover S. M. (2006), Religion in the Media Age, New York: Routledge
Hoover S. M., and Clark, L. S., (ed.), (2002), Practicing Religion in the Age of the Media:
Explorations in Media, Religion, and Culture, New York: Columbia University
Press
Kellner, D (2010), Budaya Media: Cultural Studies, Identitas dan Politik antara Modern
dan Postmodern, terj. Galih Bondan Rambatan, (Yogyakarta: Jalasutra
Krotz, F. (2009), ‘Mediatization: A Concept with Which to Grasp Media and Societal
Change’ dalam Knut Lundby, Mediatization: Concept, Changes, Consequences,
New York: Peter Lang Publishing
Ling, R. (2004). The Mobile Connection: The Cell Phone’s Impact on Society. San
Francisco: Elsevier.
Ling, R. (2008), New Tech, New Ties: How Mobile Communication is Reshaping Social
Cohesion, Cambridge, Massachusetts: MIT Press.
Ling, R. dan Helmersen, P. (2000), ‘It Must be Necessary, it has to Cover a Need”:
The Adoption of Mobile Telephony among Pre-adolescents and Adolescents’,
Konsekvenser av Mobiltelefoni, Telenor, Oslo, 16 June, <http://www.richardling.
com/papers/2000_social_consequences_seminar.pdf>
Ling, R. and Yttri, B. (2004) ‘Hyper-coordination via mobile phones in Norway,’ dalam
Katz, J. and Aakhus, R. (eds), Perpetual Contact: Mobile
Martin-Barbero, J. (1993), Communication, Culture and Hegemony: From Media to
Mediations, terj. Elizabeth Fox dan Robert A. White, London: SAGE Publications
Mazzoleni, G. dan Schultz, W. (1999) ‘Mediatization’ of Politics: A Challenge for
Democracy?’, Political Communication 16: 247-261.
Meyrowitz, J. (1986), No Sense of Place: The Impact of Electronic Media on Social
Behavior, New York: Oxford University Press
Miyata, (2008), ‘The Social Effects of Keitai and Personal Computer E-mail in Japan,’
dalam James E. Katz, Handbook of Mobile Communication Studies, Massachusetts:
MIT Press

95

Media Baru dan Dakwah
Petersen, L.N. (2010), ‘Renegotiating religious imaginations through transformations of

“banal religion” in Supernatural’, Transformative Works and Cultures, no. 4.
Petersen, L.N. (2011), ‘Understanding superpowers in contemporary televison fiction,’

dalam Northern Lights: Film and Media Studies Yearbook, Vol. 6, Copenhagen:
University of Copenhagen, h. 91-106
Rakow, L., and Navarro, V. (1993), ‘Remote Mothering and the Parallel Shift: Women
Meet the Cellular Phone’, dalam Critical Studies in Mass Communication, 10/2.
Rao, M. and Desai, M. (2008), ‘Boom in India: Mobile Media and Social Consequences,’
dalam James E. Katz, Handbook of Mobile Communication Studies, Massachusetts:
MIT Press
Rizzotti, M.A. (2012), Corporatism and Globalization: The Emergence of a Quasi-
Religion, dari http://netage.org/2012/01/01/corporatism-and-globalization-the-
emergence-of-a-quasi-religion
Silverstone, R. (2007), Media and Morality: On the Rise of the Mediapolis, Cambridge:
Polity Press
Strömbäck, J. (1008), ‘Four Phases of Mediatization: An Analysis of the Mediatization of
Politics’ dalam Press/Politics 13(3): 228-246, London: Sage Publications
Suryanto (2011), ‘Iklan dan Komodifikasi Agama,’ Tesis, Yogyakarta: Universitas Gadjah
Mada
Wood, J. (1993), Cellphones on the Clapham Omnibus: The Lead-Up to a Cellular Mass
Market, SPRU CICT Report No. 11, University of Sussex: Falmer, November.

96

Media Baru dan Dakwah

THE USE OF CONTEMPORARY MEDIA IN ODOJ AS THE POWER OF
TRANSFERRING ISLAMIC KNOWLEDGE IN INDONESIA

Primi Rohimi1

PREFACE
Islam has always encouraged its followers to always be active in dakwah activities. This
is because Islam is a dakwah religion.2 Meaning dakwah in terminology is to convey and
teach Islam to human and apply it in human life.3 Muslims perform various kinds of
dakwah activities in their daily lives. Da’wah is even an obligation for every muslim, based
on the word of Allah.4

For the sake of effectiveness of dakwah, muslims often use the media of dakwah.
Along with the times, media of dakwah has experienced growth. In the contemporary era,
media of dakwah has diverse forms and functions. This is an adaptation of human to the
growing phenomenon in the middle of the community , in order to achieve the purpose of
dakwah.

Adaptation to the media of dakwah actually already been exemplified by Walisongo
through the wayang. Similarly, at the beginning of Islam in Mecca, interaction with local
culture became a new tradition called Islam. Until now we can find that this religion spread
through all the world, including Indonesia. 5

Developments in information technology resulted on the emergence of some
challenges for dakwah activists in Indonesia. The dakwah activists should change his
dakwah patterns that are conventional to dakwah based on information technology. Dakwah
in the contemporary era must combine the conventional dakwah with contemporary dakwah
which is based on information technology.

Not only with the use of contemporary media of dakwah but now they also need to
follow the trend of community and social movements. For example: saving movement, the
movement of the car free day, and other social movements. Similarly, the emergence of
various communities, both hobbies community and other communities have made dakwah
have to follow the trend of the movements and the communities, for example by reading
the Quran one day one juz popularly known as ODOJ (One Day One Juz).

One Day One Juz (ODOJ) is a community and a program that has facilitated and has
made muslims in Indonesia easy in reciting the Quran. This ease is because the reading is
controlled by an admin who reminds and receives reports via whatsapp application.

1 Dosen Jurusan Dakwah dan Komunikasi STAIN Kudus, [email protected]
2 M. Masyhur Amin, Dakwah Islam dan Pesan Moral, Jakarta: Al amin Press, 1997, p.8.
3 M. Abul al-Fath al-Bayanuni, Al-Madkhal ila> ‘Ilm al-Da’wah, Beirut: Muassasah al-Risa>lah,

1991, p . 17
4 Al Qur’an menyebutkan “Serulah (manusia) kepada jalan Tuhan-mu dengan hikmah dan pelajaran

yang baik dan bantahlah mereka dengan cara yang baik. Sesungguhnya Tuhanmu Dialah yang
lebih mengetahui tentang siapa yang tersesat dari jalan-Nya dan Dialah yang lebih mengetahui orang-
orang yang mendapat petunjuk.” (An- Nahl:125).
5 Khadziq, Islam dan Budaya Lokal; Belajar Memahami Realitas Agama dan Masyarakat, (Yogyakarta:
Teras, 2009), 99.

97

Media Baru dan Dakwah

By ODOJ, recitations one juz a day can be more fun and more motivated. Fun because
in reporting, admin uses interesting symbols even fun symbols. Motivated because if a
member already finish, he or she can motivate other member. A member who knows other
member whose finish, can be motivated to finish quickly.

There are pros and cons related ODOJ. Some muslims agree that ODOJ is a positif
movement to read al Quran. But some others see from different perspectives, they think
ODOJ will show off someone’s worship. In Islam this is called riya’.

Although there are contras, the member of ODOJ (called Odojers) are increasing
a lot (more than 123.000 members) since 2014.6 Even if there are reductions because of
some resignment of its members, the number are still increasing. Moreover it has become
trends in public figures.7

The focus of this research is to answer what is ODOJ? What contemporary media
that is used in ODOJ? How can those media become the power of transferring islamic
knowledge in Indonesia? This research uses descriptive method to answer the question.
The data are taken from the internet, books, and interview with administrators and odojers.

ODOJ AS A MOVEMENT OF TRANSFERRING ISLAMIC KNOWLEDGE IN
INDONESIA
The research revealed that ODOJ was initiated in 2007 using instant messenger. It became
bigger by contemporary media such as internet social media (Blog, Facebook, and Twitter)
and whatsapp.

The founder of ODOJ used the spirit of the hadith of Abu Amamah r.a., “I heard the
Prophet S.A.W. said, ‘Read the Quran because he was really going to be intercession for his
readers in the Judgment Day” (H. R. Muslim). This hadith became one of the motivations
of ODOJ movement .

Most odojer interested in participating ODOJ because of the unique program. Among
fellow members did not know each other, even they had not known ODOJ before. They
joined, then recognized ODOJ and knew each other.8

The first idea of the birth of ODOJ movement is preceded from the fact that since
a long time ago many individuals Muslims have been targeting to finish recitations the
Quran in a day. But there some people are who have many problems in managing the time
between recitations and the daily activities. In Indonesia, a majority Muslim population
have a closeness with the Quran, for example Khataman tradition during Ramadan.9

The idea of the program “One Day One Juz” that is someone must read one juz one
day of the Quran emerged in 2007. At the first time, the movement of One Day One Juz
was driven by Subrata Bhayu and Primary Widodo based on their personal awareness and
some people who concerned about it.10

The introduction program of One Day One Juz disseminated and published used the
facilities of short message service (SMS) by delivering SMS broadcasted by Bhayu in the

6 http://onedayonejuz.org downloaded in March 22, 2015
7 http://www.kompasiana.com/dyarelba/para-artispun-beramai-ramai-mengikuti-one-day-one-

jus_552c07516ea834bd268b4579 downloaded in March 22, 2015
8 Ibid.
9 http://www.odoj.org/ downloaded in March 22, 2015.
10 http://onedayonejuz.org downloaded in March 22, 2015.

98

Media Baru dan Dakwah

form of advice for people to read the Quran one day one juz and creating newsletters for
distribution. Bhayu also made a​​ pocket book containing a collection of daily prayers. On
the first page inserted call to daily recitations of the Quran. The pocket book distributed as
a souvenir on his marriage.11

Widodo, Bhayu’s partner, in the same year to 2009 build fanspage One Day One Juz
on facebook with expectations One Day One Juz program will not just stop at the pocket
book but can reach all corners of Indonesia and the rest of the world. The fanspage told
“The easy technique to read the Quran daily is by using the formula 2 x 5 reading two
sheets after shalat fardhu (five times a day) then Insya Allah we will finish ine juz in one
day. Invite your friends and motivate them to do the same and create a community of One
Day One Juz”. Widodo’s fanspage now has became the official pioneer of the fanspage of
ODOJ center.12

In September 2010 ODOJ developed with contemporary media whatsapp introduced
by a group of alumni of the college students in Surabaya in September. With all this media,
the Quran House activists of Depok also propagated. In ODOJ method with whatsapp
media, each group consisted of thirty people and it increased through blackberry message
media.13

Then in 2012, Ricky Adrinaldi ODOJ inspired method to facilitate Quran recitations
with one juz targets after knowing the sister in law, Fatma, who joined the group ODOJ
House Quran activists. Then Ricky implement ODOJ program in a group consisting of a
combination of several friends in a group liqo’ (recitals routine) on October 15, 2013 with
member has not yet reached 30 people. On November 1, a full member of 30 people, so
was born the Brotherhood ODOJ group 1 and begin recitations on November 2, 2013.14

From a group of one of the brothers ODOJ had an idea to develop ODOJ. On 4
November 2013, the small ODOJ management formed under the name “ODOJ support
team”. The team is trying to develop a web-based system as a promotional tool and also
a system ODOJ whatsapp One Day One Juz (WA ODOJ) based on Android. All these
systems are used to keep the spirit of personal and group recitations as kholas program
early, seal early, reward group, and so on. Furthermore, on November 11, 2013, held a soft
launching ODOJ movement in Baitut Tholibin Kemdikbud Mosque Jakarta.15

When they wanted to build a website and buy a domain www.onedayonejuz.org,
administrators must first find out whether there has been a similar domain or not before.
Turns www.onedayonejuz.com previously existing domain owned by Fajar and also has an
account on twitter onedayonejuz. ODOJ Support Team also synergize with Fajar and then
twitter account and website previously ODOJ there to be a domain account and official
ODOJ.16

Not only domains, logo one day one juz previously been circulating in cyberspace
also traced by “ODOJ Support Team” which turned out to be designed by Bhayu Subrata
(www.bayubarata.blogspot.com). ODOJ Support Team also asked for permission to use

11 Ibid.
12 Ibid.
13 http://onedayonejuz.org downloaded in March 22, 2015.
14 https://www.islampos.com/ricky-adrinaldi-odoj-itu-lintas-sektor-juga-gerakan-sosial-139753/

downloaded in March 22, 2015.
15 Ibid.
16 Ibid.

99

Media Baru dan Dakwah

the logo as the official logo ODOJ and increasingly floats around ODOJ with a logo of
three colors, namely red, green and black.17

Of whatsapp methods, sms and the bulletin, ODOJ Support Team tried to combine
three such facilities in developing and disseminating ODOJ. As for ODOJer or ODOJ
enthusiasts who can not use the blackberry messengers and wa facilitated via sms.18

One day before the soft launching precisely dated 10 November 2013 board tried
to do ODOJ website promotion via twitter by sending mention to various masters such as
Aa Gym, Yusuf Mansur, state officials such as the President, Barack Obama and others.
First retweeted by KH. Sharif Rahmat, a college professor of science Quran, preachers and
hafidz Quran, which was promoted also by some other well-known cleric, so that more and
more web visitors and ODOJ increasingly booming. Assisted by media/online news portal
Islampos, so that the spread ODOJ faster.19

It turns ODOJ via whatsapp program is much in demand and quickly spread
throughout Indonesia. Because participants ODOJ more and more will be established ODOJ
management can be seen here (link to page administrators) . ODOJ vision is civilizing
recitations one day one juz at all levels of Muslim society from various circles. Through
ODOJ mission is to disseminate One Day One Juz by maximizing the work program
management.20 

ODOJ also built an information system that is sophisticated enough as a substitute
in the form of a mobile app whatsapp, also forum al-Quran as a medium of learning and
friendship odojers and social media ODOJ. Its main purpose is to manage ODOJ based
Information Technology, Easy, Simple and all Muslims can use and follow.21

In ODOJ there are three pillars that must be considered, namely recitations istiqomah
or continuous; One ukhuwah. By carrying out the method of this group is expected to form
brotherhood/sisterhood between the members ODOJ, in one group or different groups,
among members of the regional, cross-region and cross- country; Knowledge. Expected to
ODOJ can also add blessings to motivate yourself and others, through the useful knowledge
and abstain from activities that are useless.22

Beside that the central committee unequivocally stated that the movement is an ODOJ
movement with the possession of Muslims. ODOJ is not associated with any political
organizations and parties. Since the soft launch on 11 November 2013 until March 2014,
the number of members has reached 87,000 ODOJer (the term for members ODOJ). They
are scattered all around the world. ODOJ consists of any member from various groups, the
religious, students, the general public, and artists. In addition, the members are also from
various ages ranging from children aged 8 years, until the age of 80 years. ODOJ also
grows in many countries in the form of affiliation, among others in Qatar forming 4 groups,
3 groups in Australia, 3 groups in Hongkong, 2 groups in Malaysia, and also came from
Singapore, Egypt, Korea, Japan, Germany, and other countries.23

Another spirit of ODOJ is from the hadeeth of Ibn ‘Abbas, he said: “There was

17 http://onedayonejuz.org downloaded in March 22, 2015.
18 Ibid.
19 Miftah A. Malik & ODOJers, 2014, One Day One Juz, Jakarta: Pustaka Akhlak.
20 Interview with Yuli, administrator of ODOJ 815.
21 http://app.appsgeyser.com/Pro%20ODOJ/ downloaded in March 22, 2015.
22 http://www.dream.co.id/news/kisah-one-day-one-juz-1409085.html downloaded in March 22, 2015.
23 https://www.facebook.com/odojmalaysia downloaded in March 22, 2015.

100