Ali Mahmud Ansyari, Mailin Mailin, Hasnun Jauhari Ritonga
{"title":"SUFI ULAMA DA'WAH ACTIVITIES IN BARUS: A HISTORICAL OVERVIEW","authors":"Ali Mahmud Ansyari, Mailin Mailin, Hasnun Jauhari Ritonga","doi":"10.24114/jupiis.v15i1.47625","DOIUrl":null,"url":null,"abstract":"Da’wah is an obligation for followers of Islam, whose purpose is to spread the teachings of Islam and build an Islamic society. Da''wah, Tabligh, Taghyir, amar ma''ruf nahi munkar, and morals—even the Qur''an says that the best ummah is to do ''amar ma''ruf nahi munkar. Even the Qur''an lists the ethics of da''wah contained in Surah An-Nahal verse 125, which starts from bil-hikmah, mau''izho hasanah, and wajadilhu billati hiya ahsan. In delivering dawah, someone needs a pattern of da''wah in his delivery, including Ulama, and the Ulama referred to here are Ulama from among Sufis, where we know the first preachers who preached in Indonesia were mostly from among Sufi Ulama and had an influence on the entry of Islam into Indonesia by peaceful means. So researchers get some problems about how the pattern of da''wah in Barus which became the location of the first time this Sufi Ulama spread Islam in Indonesia, as we know, the pattern of da''wah of Sufi Ulama is the basic pillar of spreading Islam without violence, running peacefully. This research is focused on the historical study of the History of the Development of Da''wah in Sufi Ulema. Spreading Islam in Barus requires a historical approach.he method used in this study is a qualitative method with a descriptive approach and library research, namely problem-solving procedures that are investigated by describing the state of the subject or object in the study, which can be people, institutions, society, and others who are currently based on facts that appear or as they are, and collecting data on a number of works of other figures and writers related to the topic of discussion. Da''wah is a definite part of the lives of religious people. In the teachings of Islam, it is an obligation imposed by the religion on its adherents, both those who have embraced it and those who have not. Thus, da''wah does not merely arise from individuals or groups, although at least there must be a group that does it. In delivering da''wah, the Prophet, on the one hand, faced very severe challenges but, on the other hand, found a positive response from various circles, especially weak people.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"12 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Pedagogi","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.24114/jupiis.v15i1.47625","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Da’wah is an obligation for followers of Islam, whose purpose is to spread the teachings of Islam and build an Islamic society. Da''wah, Tabligh, Taghyir, amar ma''ruf nahi munkar, and morals—even the Qur''an says that the best ummah is to do ''amar ma''ruf nahi munkar. Even the Qur''an lists the ethics of da''wah contained in Surah An-Nahal verse 125, which starts from bil-hikmah, mau''izho hasanah, and wajadilhu billati hiya ahsan. In delivering dawah, someone needs a pattern of da''wah in his delivery, including Ulama, and the Ulama referred to here are Ulama from among Sufis, where we know the first preachers who preached in Indonesia were mostly from among Sufi Ulama and had an influence on the entry of Islam into Indonesia by peaceful means. So researchers get some problems about how the pattern of da''wah in Barus which became the location of the first time this Sufi Ulama spread Islam in Indonesia, as we know, the pattern of da''wah of Sufi Ulama is the basic pillar of spreading Islam without violence, running peacefully. This research is focused on the historical study of the History of the Development of Da''wah in Sufi Ulema. Spreading Islam in Barus requires a historical approach.he method used in this study is a qualitative method with a descriptive approach and library research, namely problem-solving procedures that are investigated by describing the state of the subject or object in the study, which can be people, institutions, society, and others who are currently based on facts that appear or as they are, and collecting data on a number of works of other figures and writers related to the topic of discussion. Da''wah is a definite part of the lives of religious people. In the teachings of Islam, it is an obligation imposed by the religion on its adherents, both those who have embraced it and those who have not. Thus, da''wah does not merely arise from individuals or groups, although at least there must be a group that does it. In delivering da''wah, the Prophet, on the one hand, faced very severe challenges but, on the other hand, found a positive response from various circles, especially weak people.
达瓦是对伊斯兰教徒的一种义务,其目的是传播伊斯兰教义,建立一个伊斯兰社会。Da " wah, tabigh, Taghyir, amar ma " ruf nahi munkar,以及道德——甚至《古兰经》都说,最好的教民就是做“amar ma " ruf nahi munkar。甚至《古兰经》也在《古兰经》第125节中列出了“大”的道德规范,从bili -hikmah, mau " izho hasanah和wajadilhu billati hiya ahsan开始。在诵经的过程中,有人需要一种诵经的方式,包括乌拉玛,这里所说的乌拉玛是苏非派的乌拉玛,我们知道第一批在印尼传教的传教士大多来自苏非派乌拉玛,他们对伊斯兰教以和平方式进入印尼产生了影响。因此,研究人员对巴鲁斯的“达瓦”模式如何成为苏非乌拉玛第一次在印度尼西亚传播伊斯兰教的地点提出了一些问题,正如我们所知,苏非乌拉玛的“达瓦”模式是无暴力传播伊斯兰教的基本支柱,和平运行。本研究的重点是对苏非乌里玛“大华”发展史的历史研究。在巴鲁斯传播伊斯兰教需要历史的方法。本研究中使用的方法是一种定性方法,采用描述性方法和图书馆研究,即通过描述研究对象或对象的状态来调查解决问题的程序,研究对象可以是人、机构、社会和其他目前基于出现的事实或事实的人,并收集与讨论主题相关的其他人物和作家的许多作品的数据。大华是宗教人士生活中不可缺少的一部分。在伊斯兰教的教义中,这是宗教强加给信徒的一种义务,无论信徒是信奉伊斯兰教的还是不信奉伊斯兰教的。因此,大“华”不仅仅是由个人或群体产生的,尽管至少必须有一个群体去做。先知在传递“哇”的过程中,一方面面临着非常严峻的挑战,但另一方面,也得到了各界尤其是弱势群体的积极响应。