INSANIYAT Journal of and Humanities, Vol. 1(1), November 2016

Language and Typology of Dakwahist Islamic Fundamentalism: The Study of Loanwords in The Religious Book of Jamaah Tablig Sukron Kamil Arabic Letters Department, Faculty of Adab and Humanities, Syarif Hidayatullah State Islamic University , email: [email protected]

Abstract The study on the extrinsic language and its relation with religious system is important to undertake as it has strong intrinsic language paradigm. This paper found that there is a gap in the language research in response to a socio-cultural challenge. This paper studies the use of language and Islamic fundamentalism system in the religious book of Jamaah Tablig. The result shows that there is a correlation between them. The Arabic loanwords used by Jamaah Tablig in their preaching activities indicate that their religious system is fundamentalist. This paper uses the hermeneutical approach to study this topic. Next, this paper suggests that this group use the contextual and socio-cultural elements of the Quran, and do not use solely literal approach to the study of Islam (the Quran and the Muhammad tradition/Sunnah). Keywords: dakwahist fundamentalism, Arabic loanwords, khurûj, and ittibâ’

A. Introduction defines as a conservative and reactionary religious concept or movement leading to an The fundamentalist is a person or group of emphasis on purity and the desire to return people who adhere to their religious basic to a previous religious teaching as written in ideas or principles. In Arabic terminology, the scriptures, eventhough, some members it is called as ushuli (principled) which is in of this group have a tendency to fight for line with salafi (Islamic orthodoxy) though their belief radically. According to Webster they have different viewpoints regarding dictionary, fundamentalism is defined their ideas or tendency. Either ushuli or salafi into two meanings; first, Protestantism engages positive things and has a positive movement in 20th century emphasizing the meaning as they are consistent in performing literal interpretation of the Bible as the basic their religious basic tenets. However, the principles for Christian life and teaching. fundamentalist (ushuli or salafi) itself is now Second, a movement or attitude stressing on having a negative meaning as it has negative the literal precision and adherence to any set connotation. Moreover, it is important to of basic principles (Karyono, 2003). figure out fundamentalism as the movement of the fundamentalist. In KBBI (Kamus The subsequent development Besar Bahasa Indonesia), fundamentalism particularly in the context of contemporary

15 Sukron Kamil : Language and Typology of Dakwahist Islamic ...

Islamic political history, it is found three by a group of people from India under the mainstreams Islamic fundamentalism; they leader of Miaji Isa and has been developed are dakwahist (preaching), politics, and since 1952. In 1990, this Islamic preaching jihadist (the report of the International Crisis movement spread in 27 of Indonesian Group, 2005). Those categories are important provinces. Regarding this, there are a lot in response to the perspective of Western and of Indonesian intellectuals joined with this Eastern view in which most of them equate movement (Nasution et al, 2003). Recently, the Islamic fundamentalism monolithically Jamaah Tablig is developing in the Eastren as solely Islamic movement that fights Indonesia. against the pressures of modernity, such as in cases of nationalism and democracy, politics, Therefore, Hizbut Tahrir Indonesia and economics. Therefore, culturally, (HTI) and Majelis Mujahidin Indonesia fundamentalism is even considered as the (MMI) are classified as political Islamic religious group who pleased to use violence fundamentalism. Both of them have the in fighting for their beliefs including with the same doctrine to establish Islamic State acts of terrorism. (Daulah Islamiyah). In addition, they have a position as intermediary (wasâ’il) and As one of the Islamic groups in have the obligation to do things as mandated Indonesia, Jamaah Tablig is categorized and fixed by Allah such as implemented the as dakwahist fundamentalism; an Islamic law of qishas (retributed justice) and rajam preaching organization which is known with (stoning). Indeed, Indonesia is not Islamic the doctrine of khuruj (preaching tour). Their state in which Islamic law is implemented. preaching activities are focused on matters Either HTI or MMI thinks that Negara related to the behavior or traditions of the Kesatuan Republik Indonesia (NKRI) is Prophet Muhammad (Sunnah). Sunnah itself unbeliever state; nonetheless, they realize has increasingly become a subject of debate; that fight against this state is inappropriate. some claims that Sunnah is purely Arabic For them, preaching is the most appropriate culture concerning socio-cultural context. way to conduct the instructions of Allah. For For instance, wearing imamah (covering the this reason, both of them agree to follow head with turban winding), wearing gamis, the existing political system and do not eating with three fingers, standing while use violence in their religious movement urinating, drinking with the right hand, and (Ba’asyir, 2000). others. For some people, those are merely about Arabic culture regarding the way of dressing, eating, and acting. Moreover, those who categorize as jihadist fundamentalism are Negara Islam Jamaah Tablig was established in Indonesai (NII). It has three ideologies; first, 1927 by Muhammad Ilyah Al-kandahlawy declaring iman (faith), bearing witness that in India. Their biggest adherents were Allah is God and Muhammmad is Rasul India, Pakistan, and Bangladesh. As an followed by the oath (baiat) in front of the international movement, Jamaah Tablig leader of the organization. Second, upholding expansion has been reached all over the the ideology of Islam. Third, implementing world since 1980 and has spread over 250 three principles; equality, brotherhood, and countries. In this decade, Jamaah Tablig preaching. Negara Islam Indonesia (NII) expanded the preaching activities in the has claimed themselves as successor of (Mecca and Medina), ASEAN, the prophethood refer to the Quran Surah Europe, Australia, even Latin America Al-Qashash’ 28:75. Those Muslims whose (Nasution et al, 2003). Subsequently, this abandon this oath (baiat) mean out of NII Islamic movement was brought to Indonesia and are considered kafir (unbeliever). Kamil

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(2013) said that Negara Islam Indonesia of work. (NII) is a secret organization (Tanzhim Sirri) The origin of the study on language in which terrorism doers involved inside. could be traced back to the structuralism In this case, as the fraction of NII, Jamaah theory of the French linguist, Ferdinand De Islamiyah (JI) is involved within terrorism Saussure (1857-1913). He focused on the actions. According to Media Indonesia intralinguistic language study in accordance (2014), 94 terrorists from this organization with the visible language phenomenon, were arrested in 2013. phonologically, morphologically, syntactically, and semantically. De Saussure The three categories of Islamic theory couldn’t be judged from the study of fundamentalism mentioned above are the other sciences such as psychology, history, dynamic from one to another. The dakwahist philosophy, and the other cultural sciences. fundamentalist group for instance, at once He said that the theory emphasized on the could be a jihadist fundamentalism as it extrinsic language were unconvincing and was showed by when the unscientific. For him, the study on historical communal conflict hit in Ambon (Report of language assumed hard to be measured and Crisis Group Middle East and Africa, 2005). tend to be unempirical. He denied diachronyc For this reason, dakwahist fundamentalism approach (phonology, morphology, syntax, organization is the right place to develop and its syntactic system) that study language the preaching movement of the political changing over time (Sulaiman, 2002). fundamentalism group. However, his theory was refused by experts This study of the fundamentalist of extralinguistic study. poses at the primary question; what is the Based on the explanation above, correlation between the use of language the study on language and its relation with and the Islamic fundamentalism system? It dakwahist Islamic fundamentalism system is is important to elaborate the contextual and important to do. This paper focuses on the socio-cultural context concerning the study use of Arabic loanwords in the religious book of language. In Indonesia for instance, most of Jamaah Tablig. Then, this paper uses the researchers in language and literary research hermeneutical approach to study this topic. employ monodisciplinary study. It is based Additionally, this paper is a research report; on the observation of some research found the research itself was conducted in PSIA in Syarif Hidatullah State Islamic University (Pusat Studi Indonesia dan Arab) in 2013 Jakarta (student’s thesis and lecturer’s titled “Religious System and Language: research submitted to UIN Jakarta Research The Study of Contextual Arabic Loanwords Center). Either students or lecturer’s in Contemporary Islamic Texts” and has research used purely language or literary been adapted and revised considering the study without any context regarding cultural, contextual and socio-cultural contexts. social, political, economics, and religious problem. Language and literary study are not B. The Theory of Language only taken from its main science (cultural The language as it is stated in the title science), but also the others like social of this paper refers to Arabic loanwords science. Language and literary study however (kata serapan) and borrowing word (kata have abandoned the socio-cultural context. ambilan). The loanword is a foreign word It might be influenced by pragmatism and adopted into Indonesian language in which ideology in which the framework of thought pronunciation, spelling, and writing are and a certain paradigm are justified, and it adapted to the utterance of Indonesian society. might also be influenced by their focus on Every language society has a certain way to their main field study; regarding the division

17 Sukron Kamil : Language and Typology of Dakwahist Islamic ... reveal ideas and senses, or to mention the ‘lughoh’ which literally means language). objects around them. The words are gained Fourth, the pronunciation is same as Arabic through convention or commonly called as but altered in the meaning like kalimat. arbitrary language system (Chaer, 2002), In Indonesian language, kalimat means a although some of them are created due to group of words, originated from Arabic causal relation between the meaning and the which means kata (http://id.wikipedia.org/ language. The language is created when there wiki/Daftar_kata_serapan_dari_bahasa_ is a relation with the other language society Arab,accessed on October 14, 2013). which represents the ideas or concept and According to Nikolaos Van Dam, referring to a new certain object. By taking (Islamic Boarding School) must the other languages from the other language have played an important role especially societies could be indicated as the origin of in giving effect on a numerous Arabic the creation of a new word. loanwords in Indonesia. These schools in The borrowing word (kata ambilan) particular have trained Indonesian society is a word borrowed from the other language, who wish to learn Arabic. Furthermore, the either native or foreign. They are still original Arabian traders who come to Indonesia do (no modification) as it is used in the source not generally use classical Arabic when language and revealed with transliteration communicating with others in their mother to the target language. It also has not been tongue (Van Dam, 2013, http://bahasakita. incorporated into the official Indonesian com/kata-serapan-arab-dalam-bahasa- language. indonesia, accessed on November 10, 2013). The differentiation between the Based on Van Dam statement above, the loanword and the borrowing word could Arabian traders couldn’t be indicated as the be found in KBBI (Kamus Besar Bahasa main reasons regarding the Arabic loanword Indonesia). The loanword is word adopted used in Indonesia as they even didn’t master into Indonesian language and proven by its that classical Arabic. availability in the dictionary. Meanwhile, The use of Arabic loanwords in borrowing word is foreign word usually use Indonesia are mainly concerned with religion. in literature/book, but those words couldn’t Those who have strong religiosity tend to be found in Indonesian dictionary. It is use the Arabic loanwords. For example, written in italic and should be transliterated those who call their parents with abi and to show it is foreign. ummi (both words has been incorporated into Indonesian language) are indicated as The Arabic loanword in Indonesia is religious persons (http://bahasakita.com/ divided into four parts; first, the meaning and kata-serapan-arab-dalam-bahasa-indonesia, the pronunciation are as original as Arabic accessed on Oktober 14, 2013). In semantic even it changes in writing such as abad, study, as stated by Chaer (2002), the purpose adil, bakhil, batil, barakah, musyawarah, or the information of abi and ummi is and mungkar. Second, the pronunciation similar with father and mother; babeh-enya, is changed but same in the meaning for papah, mamah, ayah-ibu, papih mamih (in example, berkah or berkat from word Indonesia), but it is different in meaning as it barakah;lalim from word dzalim; makalah has different connotation. from maqolah; and resmi from rasmiy. The use of Arabic borrowing words Third, the pronunciation and the meaning which have not yet been so much adapted to are changed such as, keparat (in Indonesia Indonesian language show stronger religious literally means cursing) taken from kafarat system. In the circle of PKS (Prosperous which means kafir. Logat in Indonesia means Justice Party) in which the member are dialect or accent, taken from (from Arabic generally comes from tarbiyah group/salafi/

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Islamic ortodoxy, using Arabic loanwords such the reader of language text in getting is a common thing and they use them the cultural distance over reproduction. In frequently, such as akhi (brother), thâghut other words, a reader of language text must (satan), daulah (nation), shibghah (form/ have verstehen (understanding); the ability to tenet), qiyâdah (leadership), and jaulah enter into the mental life of the author on the (journey- for preaching). basis of the signs provided by the author. The In the study on language, emphasizing hermeneutical task is to produce the author’s Arabic loanwords on its context and its intention with trans-histories presupposition, relation with religious system like preaching namely the ability to break away from self- activities could be analyzed by lots of context history into the context of the author’s theories particularly by extralinguistic study life. Dilthey claims these presuppositions as like hermeneutics. It is an interpretation the objective study of literature. Dilthey’s (retroactive) of text considering heuristic hermeneutical theory is called reconstructive (structural reading). Hermeneutics means or reproductive hermeneutics. explaining process from the content and the Gadamer asserts that the distance gap meaning side appears in the text to hidden between the reader (the interpreter) and the texts. In hermeneutics, those who study the author should not be assumed as negativet text strive to understand creatively toward thing, but should be understood as an the text meaning lying behind the visible encounter of two horizons; the horizons of structure. In this case, hermeneutics refers to the interpreter and authors. The interpreter or text meaning (message) characterized inner, reader enriches his own horizons by means transcendental, and latent (hidden). It is of bringing his own horizon into author’s aimed at getting desirable firmament on text, horizon. As a result, the interpretation is symbol or sign. There are meanings within not only reproductive but also productive or text; denotative that can be caught by deep constructive (beyond the author’s intention understanding, and connotative that lays and also it’s meaningful for the interpreterin behind the deeper and higher first meaning corresponding to his socio-cultural context). which is not only obtained by using inner Thus, his hermeneutical theory is called sight with contemplative mind and creative hermeneutics of constructive or productive. imagination but also by considering the text According to Gadamer, it is difficult and and its context (Hadi, 1993). impossible to understand the writer’s mind The theory used in this paper is and to explore the historical background, hermeneutics by Hans-Georg Gadamer culture, the author’s purpose or sender as (1889-1976). This theory is a critique on a whole. Hence, language has autonomous hermeneutical theory of Wiliam Dilthey meaning, stand-alone, free of author’s (1833-1911) as a pioneer of hermeneutics intention, social and its cultural context, and usage in social or humanities studies. release from the first recipient as the targeted According to Dilthey, to interprete the public by the writer. text meaning, the interpreter must find In the explanation preceded, the objective meaning in producing or Gadamer’s statement is almost the same as reconstructing the meaning as experienced the concept of semiology/hermeneutical by the author. The reader of literary text theory of Roland Barthes (1915-1980), should fully described the author’s intention, although it is likely to be moderate. His as if he was experiencing a historical event theory celebrates the plurality of meaning as experienced by the author. It has been of a text and proclaims the death of the made possible as what Dilthey called as author. According to Barthes, encountering the historical understanding. This historical the meaning of the second level should be understanding is able to make the reader,

19 Sukron Kamil : Language and Typology of Dakwahist Islamic ... individual and no single method. Single meaning as explained above, then this approach to the meaning leads to be paper used Gadamer hermeneutical theory represive unproductively. Barthes theory which is developed by Barthes. Although about semiology shifts from the author as hermeneutical theory/Barthes semiology the attention center, the source of meaning, proclaims the death of the author, it has and the most authority reader over the given the directions to find the second level interpretation,to the reader who has been of meaning without losing the direction and given a major role in producing the meaning. reference. He recommends that the reader Text no longer belongs to the author, but to of text should refer text on the text itself. the reader. He depicts a linguistic work like According to Barthes, firstly, all text must onion. Text consists of levels of meaning that be split up to several lexcia (specific reading if the stripping level continues to do, it will unit). Lexcia can be a single word, a few not end at the heart, the center, in a secret, words, a sentence, a paragraph, or several and not in the reduced principle. In this case, paragraphs. Secondly, analyze lexciain Barthes Semiology makes liberation towards semiotics primary (first level/denotation) meaning, because it has been colonized/ then put it on the second level of semiotic controlled by modern systems (thought) that (connotation). only produce a correct and complete single The theory used in this paper is the interpretation. In this case, Barthes attemps to theory of two aspects of tendencies: Dilthey’s replace a text on its location which contains objectivity and Gadamer’s subjectivity. The of quotations, repetitions, and references. theory itself refers closely to the theory In response to the problem of rejection of of hermeneutic Paul Ricoeur (the expert a single interpretation and the obligation of hermeneutics who was born in 1913) to open chances for new meaning. In this that bridged both of the two tendencies. case, Barthes has same thought as Derrida. According to Ricoeur, a reader of the text For its reason, Derrida denied logocentrism does not have to project himself into work or and fonosentrism. Logocentrism means the language text, but he should beself-opened desire of the center. The word Logocentrismis over it. A reader of the text should posit derived from the word logos in the New himself in medias res, always in the middle, Testament that concentrated on the word as not at the back and not also on the front. the origin of the center of God’s presence. It means to ease and simplify the content Since the word is spoken, it is also called of text is in a way of understanding. In the fonosentrism. On the contrary, Derrida interpretation of text, a reader of the text suggests the reader of language text to make should not necessarily deals with a text that a deconstruction; it is to hold the relation seemed to be normative, but he should read between elements of the text expression fully into the text. He must have concepts (signifier) and the elements of text content (social, economic, and ideological systems) (signified) in gaining another meaning/new drawn from his own experience that cannot meaning. Several studies (Dilthey, 2002; be avoided from his involvement, because Gadamer, 1995; Barthes, 1988, Atho and the concepts are changeable or adjustable Fahruddin, 2003; Par, 2001; Sumaryono, depending on the needs of the text. According 2001; Kurniawan, 2001; Sobur, 2001; Arivia, to Ricoeur, a text (any discourse fixed by 2005; Hoed, 2011) mention that for Derrida, writing) is independence; it is aparted not the process of deconstruction is infinitive, only from writer/author, but also the process because the correlation between the signifier of the disclosure, the original context, and and signified is not persistent (the meaning the prior audience. For the reason that the of sign is dynamic and complex). author’s intentionis almost unknown, indeed However, to avoid incoherence it’s unused. However, the reader should focus

20 INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 only on the text, even the interpretations lead in the modern culture are not considered the specification of space and time. Based on makruh (disliked or offensive act). Recoeur’s argument, the meaning of a text Second, lengthen the beard; standing does not lie behind the text, but in front of the while urinating (in fiqh is called makruh), author. It’s not a hidden thing; it is open, even suggestion of tayammum or Islamic ritual it leads to a world that may be encountered ablution using a purified sand or dust (using to. The principle way to deal with its right hand), and sitting while drinking. These interpretationis to stand on an inconspicuous activities are Sunnah, and are not considered reference text (the symphonic structure of as such compulsory (Kamil, 2011). In the segmental acts). Therefore, Ricoeur suggests modern context, these two things could be that the assessment of the text is started from a problem. Jamaah Tablig members do not the analysis of explanation as a preliminary give a good treatment in lengthen the beard stage to assess the static dimensions of a (neat). There is a gap regarding this because text (language as meaning). Furthermore, to it seems to be contradicted from Islamic interpret is to uncover the dynamic and the principles as the Prophet’s Hadith: “Allah contextual meaning of the text (language as is the most beautiful, that loving beauty/ an event/discourse. neatness”. Then, for Jamaah Tablig, standing while urinating in front of available standing C. Religious Social Views of Jamaah urinate place in toilet is considered makruh. Tablig This is actually different from the classical period of Islam in the seventh century where As an Islamic preaching organization the Arabic society was urinating in standing in encouraging people to the truth of Islam position on the desert; in Islam, this is and adherence to religion, Jamaah Tablig something uncivilized. Today, standing while could have been rated as a commendable urinating is in toilet and closed. The concept Islamic social group. Nevertheles, there of modern toilet relates to the tendency of is a gap between their religious views modern society to maximize the space and and the social traditions considering the land, as it has high expense. Sitting while contemporary Islamic fundamentalism. urinating at mall for instance somehow gives They have problems in their literalism difficulties for Muslims; it takes time and tradition. It can clearly be seen in terms of they must have faced a long entrance. Sunnah which is controverted in Islam. For Those literalism mentioned above is example: first “necessity”, or more precisely based on the interview with Jamaah Tabligh Sunnah for Jamaah Tablig to wear abaya management. According to Muhammad clothes and ‘imamah (covering the head with Adham (personal communication, December turban winding) or to eat with three fingers. 2, 2013), the texts in the Quran and Hadith These are the traditions of Muhammad and should be taken literally. The purpose is to subsequently debatable. For some people, avoid any mistake in their interpretation or the core of using dress is to cover genitals, in understanding of the real meaning. The not its literal form. Then, regarding eating literalism in understanding these religious with three fingers, they assumed that Arabian texts is refuted by other members. Jamaah is not eating rice but wheats and dates. So, it Tablig activists are not in the extreme makes sense that the Prophet ate them with bracket and are not moderate. Neither Quran three fingers. Moreover, the Sunnah of eating nor Hadith needs to be taken literally or with three fingers is associated with eating contextually. Himpunan Fadhilah Amal, rice with vegetables. The three refers to the a book created by Maulana Muhammad odd number (witr) in which some Hadiths Zakariyya explained that Quran and Hadith said that Allah like this action. However, do not need to be taken literally, but there is eating with five fingers and eating with spoon also a way of takwil (esoteric interpretation

21 Sukron Kamil : Language and Typology of Dakwahist Islamic ... of the Quran), although only a few.1 That’s and tales of the Prophet and his companions why in their interpretation, Jamaah Tablig are the ones that have been chosen specifically considers munâsabatul âyât (relationship for the praeching interest. For example the between verses) and asbabun nuzul verses and hadith regarding fadhilah (virtue) (historical context in which Quranic verses of Shalat, fadhilah of Zikir, and fadhilah were revealed). Moreover, according to of Tabligh, fadhilah of Jamaah praying in Jamaludin, there are a lot of mutaradif words particular. Meanwhile tales of the prophet (synonym) in Arabic that need to be translated Muhammad and his companions are about and interpreted (personal communication, the fortitude of the prophet when he preach, December 2, 2013). the practices that had been done by the In translating the verses and hadith, prophet when he was afraid, the asceticism Jamaah Tablig also tends to use thematic and indigent of his companions, and many translation method; a translation that is in other tales that can be made as an example accordance with certain theme that they for Jamaah Tablig members. chose. This can be seen in the book of In understanding the verses about the Himpunan Fadhilah Amal written by Maulana importance of Amar Makruf Nahi Munkar, Muhammad Zakariyya Al-Kandahlawi. This this book quotes one of the verses of Quran book is one of the books that have been used Surah Al-Fushshilat’41: 33 َومن احسن قوال ممن دعا الى هللا و عمل as reference in Jamaah Tablig’s preaching صالحا وقال اننى من المسلمين ,activities. There are collection of verses hadith and tales of the prophet Muhammad Responding to this verse, some of and his companions within the text that have the mufassir (Quran’s interpreter) said that been compiled thematically (Al-Kandahlawi, those who call others towards Allah’s way by 2006). The core of Jamaah tablig’s teaching any means, then they have the rights to get is inviting humans to remember their God by the honor of receiving good news and praise worshiping him, and then the verses, hadith like what has been said in the verse above. Meanwhile other interpretation experts said 1 The tendency of not using literal translation for instance, can be seen in the transalation that the verse, “And he said that I’m a book of Himpunan Fadhilah Amal by Maulana Muslim”, means that a Muslim should be Muhammad Zakariyyain first chapter, Fourty Hadith proud with their religion that has been given Regarding the virtue of Quran: by Allah SWT, and they are sure that their ُ َع ْن ُع ْقبَ َة ْبنِ َع ِام ٍر َر ِض َياللهع ْن ُه َق َال: َخ َر َج َر ُس ْول ِهلل religion is an honor for them. Other َ َصلىاللهعليهوسلمونَ ْح ُن ِف ُّىالص َّف ِة َف َق َال: أيُّ ُك ْم ُي ِحبُّ ْأنيَ ْغ ُد َو ُكلَّ َي interpretation expert said that in every ْ َ ْ ْو ٍمإِلَ ُىبط َحانَأ ِو َالع ِق ْي ِق َفيَأتِيبِ َن َاق َت ْينِ َك ْو َم َاو ْينِ ِف َيغ ْي ِرإِ ْث ٍم َولَ َق ِط ْي َع ٍة preaching activity, we should not be arrogant َر ْح ٍم...الخ )رواهمسلموأبوداود( Judging from the text syntactical semantic analysis, just because we become a mubaligh the writer and translator have done takwil for the (missionary). We should be humble by These words in this Hadith mean .فِى َغْيِر إِثٍْمwords “without any effort”. Zakariyya in this case was trying considering ourselves as a mere Muslim just to explain the meaning of what the prophet had said like any other Muslims. It seems that regarding the importance of reading Quran. The Maulana Zakariyya agreed with the last prophet said, “Who among you who like to go to the interpretation, “That I am among those who Buthan or Atiq market, then return home with two have surrendered (Muslimin).” If we see female camels that have large humps without making a sin or breaking friendship? … what the prophet from Zakariyya’s perspective, his religious meant with “without any effort”, wasn’t about the view tends to be tasawuf where he inclined increasing of one’s possession through extortion or to humble himself in front of God, rejecting laundering other’s, or from robbing his brothers. Thus arrogance and selfishness laying inside Jamaah Tablig allows takwil towards the Qur’an’s human being. and Hadist’s texts that if those are literally conceived, will cause doubts and misconceptions for their jamaah Presumably, the literalism in (See Maulana Muhammad Zakariyya al-Kandahlawi understanding religious texts which have Rah.a..Himpunan Fadhilah Amal, page 11-12). connection with the Sunnah above don’t

22 INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 make Jamaah Tablig understands the praying in mosque. This is in accordance whole contextual of the Quran and Hadith. with the da’wa principle that must always Literalism addressed to Jamaah Tablig is be remembered by Jamaah Tablig members. a religious dominance tendency, without In doing bayan, they emphasis it in the neglecting some of their understanding greatness of Allah, the faith in judgment day, which is taken unliterally. However, they are the responsibility of jamaah praying, and the literal toward those things mentioned above responsibility of da’wa. To give their listeners that have become their trademarks., if there more motivation, Jamaah Tablig uses the is someone who dressed like Jamaah Tablig book Kisah-Kisah Para Sahabat that was within the society, they will ask, “Are you made by Maulana Muhammad Zakariyya. member of Jamaah Tablig?” That’s why, if In their preaching activity, Jamaah Tablig is this phenomenon is not used as the primary very deliberate and respectful the differences analysis, it becomes irrelevant to the context in religious interpretation even though it is of Jamaah Tablig. not principal; they are relatively used safe As a fundamentalist (not politics materials to avoid different interpretation and jihadist), Jamaah Tablig is not necessarily (Nasution et al, 2016). accuse other streams or grtoups that have There are eight even more of bayan different interpretation with them as principals of Jamaah Tablig. The members misguided people. Jamaludian and Adham must respect other Muslims, especially stated that for Jamaah Tablig, all problems ulama; In doing bayan, members are either social or diversity, need to be placed in expected to use the correct words, give forum. In this case, they tend to appreciate reassuring explanation and do not allowed the difference and freedom of opinions. Of to make gossips; the members must also course in this research, if we said some hard- be patient if they receive bad and hurtful line groups such as Wahabi that interpret welcome (Nasution et al, 2016). Quran literally, they are more cynical and In addition to preaching principal think others as misguided people (personal factors, the acceptance of other religious communication, December 2, 2013). interpretation in Jamaah Tablig presumably It is understandable for those influenced by similarities in the mainstream who do not have different perception Islam, especially traditional Islam such as from Jamaah Tablig. For some people, the NU (Nahdhatul Ulama). Jamaah Tablig doctrine of khuruj (preaching tour) assumed sees taklid (to follow) in certain mazhab as a weird stipulation. The steps that should is obligatory and ijtihad (effort on Islamic be taken are; doing jaulah khushushi (visit activities). For them, there are no ulama local ulama) who are generally come from today that can do ijtihad. This is something different social group from Jamaah Tablig. reasonable because the founder, Maulan Then, doing jaulah umumi (visit local Ilyas is a Sufi from Tarekat Jisytiyyah using residents) and persuading them to come Sunni Maturiduyyah as aqidah and Hanafi as to the mosque. Next step is doing bayan mazhab (Nasution et al, 2016). (explanation); a religious lecture which is However, as an organization and delivered by a member of Jamaah Tablig. independent Islamic group, it doesn’t mean They study their main religious book. the existence of Jamaah Tablig is without Other than that, Jamaah Tablig any scrutiny and fully accepted by other is a preaching organization that focuses mainstream Islamic groups. Even in some on fostering morals (individual moral cases, Jamaah Tablig is considered to improvement). They avoid aqidah and fiqh have lack of respect towards other Islamic issues which are khilafiah (controversial) groups. Their door to door preaching is for various religious groups. Their da’wa often regarded as intrusive by others and listeners are first invited to follow Jamaah assumed that the people that they visited are

23 Sukron Kamil : Language and Typology of Dakwahist Islamic ... less Islam. Refusals from communities and women do not need to ask permission to religious leaders are often occurred; Jamaah her husband for doing Islamic practices Tablig also has less sympathy towards the (obligations as Muslim) like hajj. The preaching activities such as Tabligh Akbar, hajj is legal for women even without their especially if those activities put together husband’s permission. In this case, Ibrahim with certain art programs. Jamaah Tablig (1981) stated that hajj is the obligation of has beliefs that preach is not only the job women (as Muslims) toward Allah. for ulama but also all Muslims. Jamaah Muhammad Adham (personal Tablig even thinks that madrasah (school) communication, December 2, 2013) had is a dangerous preaching system. There are cynical views regarding this. According five reasons regarding this: (1) the religious to the existing verses or hadith, a woman teaching is not gained from home because is not allowed to leave home alone, and people learn it in madrasah (school); (2) without waering hijab. Therefore, woman is ulama is bowing down to benefactors; (3) not allowed to work. This condition is hard leaning towards material, because presuming to understand. How could women work if religion won’t run without money; (4) rivalry during their work, they must be accompanied between ustadz; and (5) Madrasah students by their muhrim (father/ brother/ husband). have worldly ambitions, so that their love for This is very inconvenience for them, Allah and his Prophet will be faded (Kamil, especially in big cities. According to M. 2011 & Nasution et al, 2016). Adham, if women are not allowed to work, Jamaah Tablig has a religious how could they become leaders, more over tolerance. In their view, each individual has to be leaders of people? Jamaah Tablig in the same right as a citizen to pray in peace this case is different from in accordance with their respective religion that sees women with their muhrim (people and beliefs. Jamaah Tablig said that this is who have family relationship with woman) what the Prophet Muhammad had shown in in security context only. If it is safe, women his religious practice. The Prophet can live are allowed not to be accompanied by in harmony side by side with non-Muslims. their muhrim (personal communication, However, Jamaah Tablig strictly rejects if the December 2, 2013). For Muhammadiyah, head of state is non-Muslim. Jamaludin and the argument (‘illat) regarding the text of M. Adham said unless the head of state is a hadith on prohibition of coming out from Muslim, then disaster comes out (personal home without muhrim in Islam should be communication, December 2, 2013). revealed. Despite that, it seems that the Therefore, Muslims women have the issue regarding women’s fairness in public same rights just like Muslim men; working in domain is a controversial issue. Jamaah the public space in particular. According to Tablig encourages women to involve in Jamaah Tablig, women have the same rights khuruj. Jamaah Tablig in this case is greatly for working as long as they are allowed by appreciating women’s rights, especially in their husbands. In this case, Jamaah Tablig her preaching activity (PP Muhammadiyah, observes the moderate feminism positively 2011). regarding the equal right in the space As an organization based in India deterimined by culture; not nature. Once where Muslim is minority, Jamaah Tablig is again this excessive literalism appears. They a political organization. In the new order era, see anything that the women (wives) do they can flourish without being disturbed particularly in domestic affairs must be done despite the inclination of the regime towards with their husbands’ permission (Jamaludin, political Islam. And this is probably that personal communication, December, 2, make their organization rapidly growing 2013). Whereas, the religious book such across the globe. For their activists, politic is as Fiqh al-Maráh al-Muslimimah said that vulnerable to conflict and full of intricacies.

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Their activists mostly don’t care too much to serious problem. They have difficulties in politic such as democracy because they don’t differentiating where Islam’s area is and know much about it. For Jamaah Tablig, there where culture’s area is. Likewise, Jamaah is no need for building Islamic state because Tablig doesn’t expect to be a modern Islam. the most important thing is embracing Just like what they see the West, Muslims to be more Islamic and adhere to Jamaah Tabligh also see secularism as their religious tenets (Kamil, 2010). forbidden concept. For them, it is impossible Jamaah Tablig is not focus on to separate religion with how to run the Islamic state. Its main focus is embracing nation. Both of them must coexist. The people to be more Islamic. There are many state ideally has to regulate religious affairs. people who claim themselves as Muslims but Meanwhile as Muslims, Jamaah Tablig also they do not undertake Islamic religious basic sees that in running a nation, Muslims must priciples. Jamaah Tablig is created to remind refer to what the Prophet Muhammad had the others to return to the Prophet’s Sunnah been practicing before (Jamaludin & M. (Jamaludin, personal communication, Adham, personal communication, December December, 2, 2013). 2, 2013). In this case, Jamaah Tablig has a Despite their literally and tendency to be the political fundamentalism problematic view, Jamaah Tablig is against that is idealized Islamic state, at least for the West regarding justice for women and non- their some members. Muslims in public space as an idea or politic Jamaah Tablig is against any social power. This fundamentalist group secularism, even though it is not contrary thinks the West as a power in threatening to religion. In addition, secularism as living the aqidah (creed) and Muslims existence interest based on the mundane rational and especially on how they are dressing. empirical perspective. This assumption can Jamaah tablig members especially be seen from how many moderate Islamic those who have joined with this organization leaders who are against the practice of in a very long time, must use long sleeves khuruj. Formally, the rules of khuruj in of abaya and lengthen their beards. They are Jamaah Tablig stated that this activity must even required to brush their teeth every time guarantee the livehood for the family that they want to pray using siwak (some kind of left behind, ask permission to leave work, small piece of rattan), just like in the Rasul’s and cook behind mosque or house where era. When gathered around with other there is a member of Jamaah Tablig who members, they usually eat from the same tray lives there. However, what often happens is in a group. Around 5 people per tray. They the reverse of those formal rules. The control eat using their hands and wherever possible and discipline in maintaining the rules is using three fingers. When they eat, they bend very weak. Frequently they don’t care about their right leg and their butt is touching their their work and littering the mosque. They left foot sole. They believe that these kinds (moderate figures) honor their afterlife of action are the Prophet’s Sunnah (Nasution orientation more than their world affairs. et al, 2016). Even for students, they are threatened to be Jamaah Tablig has a strong literalism drop out (Kamil, 2011). in Sunnah especially in fighting against the The cost of khuruj must be borne West and modernity; like dressing. They by their own members because in preaching think Islam must be the same like the one activity, they cannot receive any material in the Prophet’s era even though the social rewards. Whereas, in the Jamaah Tablig’s context and size is different and not principal customs the khuruj activity is taking three matter. Islam is only conceived as an outer days in a week, a week in a month, or a skin. This is why the contextualization month in a year. At least 40 days in a lifetime of Islam for Jamaah Tablig seems to be a (Nasution et al, 2016). And they also often

25 Sukron Kamil : Language and Typology of Dakwahist Islamic ... leave the town and even abroad. It’s hard for they cannot deny the function and the benefit them to work, even though the participants of the technology as an effective preaching are allowed to work before doing jaulah or media and as an information tool such as khuruj.There are two problems regarding mobile phone, internet, social media and this. First, they are too literal in understanding others (M. Adham, personal communication, the verses in Quran. Jammah Tablig is too December 2, 2013). literal in understanding the verse QS. Yunus Even with all of the above matters, (10:72), “I’m not asking for any payment Jamaah Tablig refuses to preach using from you. My payment is only from Allah.” violence. For them, the best jihad is not JT is also too literal in understanding the war: the preaching activity should not be hadith: “Read the Quran and don’t you done by force but by wisdom, it should have eat therefore.” Even though in many Fiqih been done by morals, as conducted by the books, such as Fiqh as-Sunnah, said that the Prophet Muhammad SAW (Jamaludin& M, mazhab of Maliki, As-Syafi’I and Ibn Hazm Adham, personal communication, December allow people to receive payment when they 2, 2013). Even so, in addressing the groups are teaching Quran and Islamic knowledge. as radical, Jamaah Tablig is open-minded by The reason for this is to refuse the hardships creating the discussion regarding matters of of life and as compensation for their focus faith or religious practices (Jamaludin & M. in understanding the religion that make them Adham, personal communication, December cannot do any other work (Sâbiq, 1365 H). 2, 2013). In this point, Jamaah Tablig is Jamaah Tablig assesses and sees different from other mainstream Islamic other Islamic groups that have been labeled groups that recognize the existence of as Islamic terrorist groups by media as un- modern specialized communities with their Islamic. They even assert that there are no job descriptions. It always emphasizes that verses in the Quran or hadith legalized preaching is not only the sole responsibility the preaching by using violence method. of ulama (Muslim scholars) but also every Rasulullah himself never cited it. As a Muslim. This view is not completely wrong foundation in their preaching activity, they do because it is important to see the context it with peace, unity (ittihad), and discussion; of society who’s not really understand not instruction. Islam. Nevertheless, preaching is done in Jamaah Tablig is using the concept of an amateurish way. Just like what Habib tolerance when they are preaching. There is Mundzir Al-Musawa, the head of Majlis Zikr no coercion towards certain group. Preaching Rasulullah, has complained. The members of is not only done by discussion but also in an Jamaah Tablig do not have enough religious intimate way. For example, the discussion of knowledge. Even some of them do not have religious matters can be done while drinking adequate basic knowledge (Nasution et al, coffee in a coffee house (M. Adham, personal 2006). communication, December 2, 2013). As a consequence of cynical Based on the explanation above, view towards the West and rejection on the problem in Jamaah Tablig’s religious secularism, and even modernism, Jamaah system is their literal interpretation of Tablig doesn’t use any modern technology, Sunnah. They have problems in seeing the such as communication and information West or Indonesian modernity especially on technology to strengthen their organization. dressing and eating. They also has problem This can be seen from the absence of Jamaah in understanding the connection between Tablig’s official website that can help people religion with modern technologies and justice to get information about Jamaah Tablig for women (Muslim and non-Muslims) in a activities and other information related with. public space. In their preaching activity, they One of the Jamaah Tablig’s activist said that generally talk about observance like jammah

26 INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 praying, culture, and politics (sometimes). the handbooks for Jamaah Tablig and their They don’t mind with such matters like members or activists in their preaching preaching without violence and NKRI activities. Those books are used as a guide (Negara Kesatuan Republik Indonesia). and also as reference. Because of those reasons, Jamaah Tablig This part will explain the relation can be categorized as dakwahist Islamic between Arabic loanwords used in those two fundamentalist eventhough they are easily books with the religious system of Jamaah be influenced by Islamic radicalism. Tablig as a preaching fundamentalist. In the Theoretically, Islamic fundamentalism is opening (muqadimmah) Himpunan Fadhilah dynamic from one to another; it is flexible Amal created by Maulana Muhammad from dakwahist fundamentalism to politics Zakariyya, it can be seen that the translator even to jihadist fundamentalism. was trying to convey the original ideas that were presented by the author and also to D. The Relations between Arabic show the religious flavor of meaning. The Loanwords and Religious System translator then kept many Arabic loanwords, and it seems hard to be translated into As an Islamic organization, Jamaah Tablig Indonesian language. is relatively engaged Arabic words as their main references are Quran and Hadith. They “Setelah ber-miswak dan berwudhu, use many Arabic loanwords to represent hendaknya duduk di tempat yang sepi their preaching ideas or methods. The dengan penuh hormat dan kerendahan Arabic words adapted into Indonesian sambil menghadap kiblat. Kemudian language are giving senses for Islamic dengan menghadirkan hati dan khusyu’, spirit. Psychologically, the original Arabic kita membaca Al-Qur’an langsung words in the religious context (preach) give dari Allah swt. jika kita mengerti a significant influence to religiousity and maknanya, sebaiknya kita membacanya has a magical power; particularly when the dengan tadabbur dan tafakkur. Apabila preaching is talking about the afterlife. The menemui ayat-ayat rahmat, hendaknya use of Arabic loandword/borrowing word berdoa untuk mengharap ampunan dan is effective in preaching activity. Jamaah rahmat-Nya. Apabila menjumpai ayat- Tablig uses the Arabic loanwords not only in ayat adzab dan ancaman Allah swt., their preaching activity but also in their daily hendaknya kita meminta perlindungan social interactions. It is understandable as the kepada-Nya, karena tidak ada Arabic is not only the language of Islam, in penolong selain Allah swt. apabila kita which the main text is Quran and Hadith, but menemukan ayat tentang kebesaran dan also the language of Muhammad, in which kemulian Allah swt, maka ucapkanlah they emphasized on preaching to follow the Subhanallah. Apabila kita tidak Prophet’s tradition/ Sunnah. menangis ketika membaca Al-Qur’an, The use of Arabic loanwords could hendaknya kita berpura-pura menangis be found in the book of Himpunan Fadhilah (Rah.a, 2006). Amal translated by A. Abdurrahman Ahmad and friends, from the original Fadha’il Quran “After finished doing miswak and created by Maulana Muhammad Zakariyya wudhu, we should sit in a quiet place Al-Kandahlawi, describe that reality. The with great respect and humility while uses of Arabic loanwords can also be seen facing kiblat. Then by presenting the in the Abul Barro Al-Baitawie’s handbook, heart and in khusyu’, we read Quran Ciri dan Cara Dakwah Rasulullah. This that came directly from Allah. If we book was published in Jakarta by Gaus & understand its meaning, we better read Co publisher in 2007. These two books are it with tadabbur and tafakkur. If we find

27 Sukron Kamil : Language and Typology of Dakwahist Islamic ...

the merciful verses, we better pray to (berdasarkan, pen.) mudzakaroh ulama- get His forgiveness and grace. If we find ulama di musim haji 2006 – 2007: (1) Semua the punishment verses and threat from Nabi adalah Dai. (2) Semua Nabi tak minta Allah, we better ask for His protection, upah di dalam kerja dakwah melainkan because there is no other protector than hanya meminta kepada Allah SWT. (3) Semua Allah. If we find the verses about the Nabi mendatangi umat bukan didatangi”. greatness and glory of Allah, then say Dalam bagain lain dalam buku kedua juga Subhanallah. If we are not crying while terdapat teks yang terkait dakwah yang we read Quran, we have better pretend berbuny: “Ambiya Bagi Dakwah Tak Minta to cry (Rah. a, 2006). Upah Kepada Siapapun Untuk Hilangkan Kesan harta. Allah SWT berfirman : ‘In The total loanwords that had been Ajriya illa ‘alallah (Tidaklah ganjaranku used by the translator on the text above are melainkan kepada Allah saja). ‘La As’aluka about 23 from 99 words. This means around Ajran (Aku tak minta upah dari kamu) (Al- 23% or almost a quarter of the whole words Baitawie, 2007). are Arabic loanwords. “The Characteristic of Ambiya’ The text below is also presented in preaching (based on, pen.) of the ulamas the second book; the handbook of Abul Barro mudzakaroh in the hajj season of 2006-2007: Al-Baitawie titled Ciri dan Cara Dakwah (1) All Prophets are Dai. (2) All Prophets Rasulullah. In one chapter found the text did not ask for any payments in doing their below preaching apart from Allah. (3) All Prophets visited people not visited by them.” In other “Mudzakaroh Ulama ulama di Bangladesh part of the second book, there is also text menyimpulkan bahwa ciri gerakan dakwah that has relation with da’wa, “Ambiya for Rasulullah SAW. adalah: (1) dapat dilakukan not accepting any Payments from anyone in oleh semua lapisan umat tanpa batas apapun. preaching to remove material’s impression. (2) Adanya satu perintah pimpinan/syuro Allah said: ‘In Ajriya illa ‘alallah. (It is not di seluruh dunia yang ditaati. (3) Adanya my reward but to Allah only). ‘La As’aluka mahabbah diantara ahli dakwah”. Ajran (I did not ask for reward from you) (Al-Baitawie, 2007). “The Mudzakaroh ulamas in Bangladesh concluded that the Rasulullah’s da’wa On the first text related to preach, characteristics are: (1) can be done by there are 14 Arabic loanwords from 36. all people without any restriction. (2) Meanwhile on the second text there are 13 The existence of one worldwideleader’s words from 36 words. This is comparable to command (syuro) that is obeyed by all. (3) 39 % of Arabic loanwords on the first text The existence of mahabbah between the and 36 % on the second text. The Arabic preaching experts.” (al-Baitawie, 2007). loanwords used in the text above are very many. The Arabic loanwords used by Jamaah There are 13 Arabic loanwords on Tablig are much more compared with the this text from 37 words used. This is around mainstream of Islamic texts like NU and 35 % from the whole words. Muhammadiyah. If the three later texts are analyzed by Two texts below show the same syntactical and socio-cultural contexts, then thing. And even the uses of Arabic loanwords we can see the preaching fundamentalist are much more side of Jamaah tablig. On the first text of the second book, the syntactical content of “Ciri Kerja Dakwah Ambiya’ the text is mainly discussed about preaching

28 INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 that can be done by all people without something considered right even it is wrong any restriction. Preaching is not the sole in Islamic understanding. In such cases, they responsibility of ulama. Then, according to are threatened by the hadith of the Prophet, the first text, the preaching needs an organized narrated by Bukhari and Muslim, “Those and mutual love between ulama. All refer to who lie to me (about religion), then be the practices and characteristics of Jamaah prepared to inhabit the hell.” Tablig as an organization that focused on On the second texts, besides engaging billisan preaching (orally preaching). the necessity of preaching by paying expenses They seem to restrict themselves to themselves, the main syntactical context is the literal understanding of verses like QS. the importance of jaulah and khuruj. For An-Nahl’16:125, “Invite to the way of your Jamaah Tablig, preaching means picking up Lord with wisdom and good instruction.” And the ball; not waiting for someone to come out also hadith narrated by Bukhari, “tell from just like the contemporary ulama. However, me even one verse.” This verse and hadith is they are trapped in the textual literalism and correct. However, we must see where those historical practices of the Prophets and his verses and hadiths are applicable. Generally, preaching. preaching is indeed the responsibility of all They failed in understanding the Muslims. But it depens on the preaching contextual preaching as mentioned in the object. For people who don’t know or know Quran. In some verses said that Allah raised a little about Islam, those verse and hadith the Prophets according to and with the same are applicable. Yet, those verses and hadiths language as their society. Even more, the have to be interpreted using QS. Ali Imran’ Prophet said that, “Speak in accordance 3:104, “And be among you a group of people with the level of their thinking” (Amin, that calls upon the kindness, calls on the 2009). The other hadiths also mentioned goodness and prevent from doing evil.” and that it has to be adjusted to the language also QS. At-Taubah (9), “Why not go from of the people that become the object of each group among them, some of the people the preaching. Based on the quran and to deepen their knowledge of their religion hadith, this means that preaching must be and to warn their people.” in accordance with the mindset and culture Based on this explanation, Jamaah of the people that become the object of the Tablig is not only trapped in literalism preaching. Culturally, modern society is but also in understanding the rationality industrial society organized and appreciated of the texts (Quran). As they encourage the importance of privacy. For this reason, everyone to fulfill the Islamic requirement they cannot be visited unless with the for preaching, even if the person falls short appointment. The modern society tends to of strong religious intellect makes the love something efficient and effective as a preaching itself is performed in amateurish measurement of the modernity in capitalism way. For them, the most important thing is (modern management). Jamaah Tablig tends to mobilize their preaching without seeing to use traditional method of preaching (door their religious competence. They seem to to door). be affected by another text from the second In the third text, it is containing the book concerning the blessing in motion. obligation for preaching with self paying If people are moved to preach, then the expenses. There is a gap either syntactically blessing will come in practice and become or contextually regarding this. It doesn’t the cause of hidayah (guidance). Otherwise, match with Emile Durkheim’s division of they are not explored the history of the labor theory for the sociology of modern preaching across the world (Al-Baitawie, society. This theory was originated from his 2007). The amateurish preaching system of idea about traditional and industrial society. Jamaah Tablig seems unsafe. They may say In traditional society, division of labor is

29 Sukron Kamil : Language and Typology of Dakwahist Islamic ... very little. Meanwhile in modern society much more than the loanwords used in the is the reverse, very complex. This reality other moderate Islamic organizations like is influenced by the population growth rate Nahdatul Ulama (NU) and Muhammadiyah, and urban dynamics. The dense population mainly on socio-cultural matters considering forces the industrial society to make specific the context of preaching and the social division of labor. Each individual will only interaction between them. Furthermore, the occupy certain position or role. In industrial Arabic loanwords used by Jamaah Tablig society, their type of social solidarity is also remain unknown by the other mainstream different with traditional society. If the type Islamic organizations such as ikhwan and of social solidarity of traditional society is akhwat. These two words are used to call mechanical typology; formed because of the their activists who are considered as siblings. similarity between its members), then the The word halaqah means the center for industrial society is organic. It is not only preaching or place is also used by them. formed by the communal similarity between Mosque, in this case is the ideal place for its members but also the cooperation between preaching. Aside from the word khuruj, their members which is different in their there is also jaulah (travel from house to competence (Rusli, 1994). house, mosque to mosque, village to village Based on the description about to encourage praying and to prosper the Jamaah Tablig, it can be said that: first, mosque); tarbiyyah Islamiyyah (Islamic Jamaah Tablig’s amateurish preaching education); and mabit means stay overnight system is out of date in today social context. in mosque during khuruj. Second, the view expressed by moderate In the book of Abul Barro Al- Islam that allows taking wages while Baitawie (2007), there is also terms such preaching, the rate is not determined and as mudzakarah (discussion), bi’ah da’wah being commercialized. As it has mentioned (environment of the Ulama), tahammul above, it is more contextual and meet the masyaqat (impervious to sufferin), tayaqqun demands of ulama’s humanitarian needs and (work confidently), tawahhud (one heart, make the preaching be more effective. one mind, one preaching sentence), ittiba’ This solidarity typology is formed (follow the way of the Prophet and his because of the interdependence between companions). Those Arabic loanwords each other. A teacher will need a doctor remain unknown and are not used by the when sick and a farmer will need a trader mainstream Islamic organization. The other when harvest time. They are united by popular Arabic loanwords used by Jamaah their differences. Autonomy and individual Tablig are tasykil (to form), markaz (center), specialty, therefore, valued considering that masturat (which must be covered, addressed every individual undergo their respective to woman), ijtima’ (annual gathering of the functions. For social order, the applicable law followers), and bayan (religious speech). is not repressive and run by people who are These words also remain unrecognized by given the task of social control (Jones, 2010; the mainstream Islamic organization. Martono, 2011). Then, this is logical that the Muhammad Adham and Jamaludin preachers allow taking wages while they are said that there are Arabic loanwords used preaching as expressed by moderate Islam by the mainstream Islamic fundamentalism because it meets the demands for human and also used by Jamaah Tablig such as: needs. Therefore, it is more contextual and da’wa, tabligh, nahi munkar, hidayah, more effective. taqarrub, kaffah, and daurah (personal communication, Desember 2, 2013). The use Based on a further observation of of those terminologies are relaying on the the religious books and literatures of Jamaah needs. Nonetheless, to whom the preaching Tablig, the uses of Arabic loanwords are is performed influence the uses of Arabic

30 INSANIYAT Journal of Islam and Humanities, Vol. 1(1), November 2016 loanwords. If the preaching is addressed to Mujahidin dalam Mewujudkan people in the market community with many Masyarakat Islam”. No. 5 Th. Vii, 23 merchants inside, then the Arabic loanwords Agustus 2000). Sabili. are not used that much. Barthes, Roland. (1988). The Semiotic Challenge, New York: Hill and Wang. E. Closing Barthes, Roland., dkk., (2003). Nazhariyyat al-Qira’ah: Min al-Binyawiyah ila Based on the explanation above, it can be Jamaliyah at-Talaqqa, Translated by concluded that the use of language and Abd ar-Raman Bu’ali, Damaskus: Dar dakwahist Islamic fundamentalism have a al-Hiwar. positive correlation. The Arabic loanwords Bleicher, Josef. (2003). Hermeneutika used by Jamaah Tablig in their preaching Kontemporer, Hermeneutika activities indicate that their religious sebagai Metode Filsafat dan Kritik, system is fundamentalist. In their religious Translated by Ahmad Norma Permata, activities, Jamaah Tablig and the other Yogyakarta: Fajar Pustaka Baru. mainstream Islamic organizations such as Chaer, Abdul. (2002). Pengantar Semantik Nahdatul Ulama (NU) and Muhammadiyah Bahasa Indonesia, Jakarta: Rineka use the same loanwords, eventhough a Cipta. lot of loanwords are exclusively used by Depdiknas (2002). Kamus Besar Bahasa Jamaah Tablig such as khuruj, jaulah, mabit Indonesia, Jakarta: Balai Pustaka. and ittiba’. These loanwords work for Dilthey, Wilhelm. (2002). The Hermeneutics their doctrine and movement within their of Human Sciences, dalam Kurt organization. As a fundamentalist group, Mueler-Volmer, The Hermeneutics they seem to restrict themselves to a literal Reader, Texts of the German Tradition approach in understanding the basic tenets of from the Enlightenment to the Present, Islam, particularly the Quranic verses. They New York: Continuum. use the literal approach to the study of Islam E, Sumaryono. (1993). Hermeneutik, (Quran and Muhammad traditions/Sunnah), Sebuah Metode Filsafat, Yogayakarta: and neglect the contextual and socio-cultural Kanisius. elements of the Quran. Gadamer, Hans-Georg. (1975).Truth and References Method, New York and London: Continuum. Al-Baitawie, Abul Barro. (2007). Ciri dan Hoed, Benny H., (2011). Semiotik dan Cara Dakwah Rasululah, Jakarta: Dianamika Sosisal Budaya, Depok: Gaus & Co. Komunitas Bambu. Al-Jamal, Ibrahim. (1981). Fiqh al-Maráh Howard, Roy J., (2001). Pengantar Teori- al-Muslimah, : Maktabah Al-Quran. Teori Pemahaman Kontemporer, Amin, Samsul Munir. (2009). Ilmu Dakwah, translated by Kusmana dan MS Jakarta: Amzah. Nasrullah, from Three Faces of Arivia, Gadis. (2005). “Acknowledgment”, Hermeneutics: An Introduction to in Diane Macdonell, Teori-Teori Current Theories of Understanding, Diskursus, translated from Theories of Bandung: Nuansa. Discourses: An Introduction, Jakarta: Jones, Pip. (2010). Introducing Social Teraju. Theory (Pengantar Teori-Teori Sosial), Atho, Nafisul., Fahruddin., Arif (Ed.).(2003). Jakarta: Yayasan Obor. Hermeneutika Transendental: Dari Kamil, Sukron, (2011) Masjid, Konflik, Konfigurasi Filosofis Menuju Praksis Perdamaian, dan Radikalisme Islam: Islamic Studies, Yogayakarta: Ircisod. Studi Kasus Masjid Raya al-Muttaqin, Ba’asyir, Abu Bakar. ”Sistem Kaderisasi Ternate, Maluku Utara”, dalam

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