Islamic Religious Counselor's Da'wah

The challenges of preaching in the modern and technological era are complex. The internet has become a global resource accessible to anyone. Islamic Religious Extension (PAI) teachers are required to deliver their preaching in accordance with the currents and lifestyles of society. A preacher is a Muslim who does not drift with the currents, but instead follows the human path wherever it goes and wherever it faces.

However, for a Muslim he was created to face the world, society and civilization. Because, Muslims have treatises, have knowledge and references to the holy book Al-Qur'an and the Hadith of the Prophet Muhammad. The Muslim individual does not give up and submit to the times and society, but he must wake up to face and overcome it, fighting tooth and nail until Allah determines the provisions.

Islamic Religious Counselors, as the proselytizing arm of the Indonesian Ministry of Religious Affairs, are tasked with playing a crucial role in ensuring the successful implementation of the mission of proselytizing within society. Naturally, proselytizing in the modern era, with its rapid flow of technology and information, requires renewed strategies and methods. This paper attempts to explain how to develop a proselytizing strategy for Islamic Counselors in the modern era while still adhering to universal Islamic values. rahmatan lil âlamîn.

Function of Extension Workers and Understanding of Da'wah

Extension workers have a significant responsibility in the mission of da'wah. The main duties and functions of extension workers, as explained by the Ministry of Islamic Religious Affairs, are: First, an informative function, where extension workers serve as a source of information regarding religious life. Second, an educational function, where extension workers are entrusted with educating the community in line with Islamic teachings. Third, an advocacy function, where extension workers play a role in defending their group/congregation from threats and harassment. Fourth, a consultative and administrative function, where extension workers serve as a place for the community to ask questions and complain to resolve problems.

The following will explain the meaning of da'wah, according to Islamic scholars, which refers to the primary task of community outreach. The word da'wah is often misplaced and tends to be interpreted negatively by some Orientalists (those who study Eastern culture). Furthermore, the word da'wah has been used in a negative way. (preaching) It has been viewed as a radical or extreme movement, both in the past and today, in spreading (propagating) Islam through violence and various other accusations. To avoid falling into a cycle of misunderstanding, the derivative meaning of the word "dakwah" must first be established.

Etymologically, the word preaching comes from Arabic da'â, yad'ûw, da'watan. This word has the meaning of calling, summoning, inviting, serving, verb amr it is ud'ûw invite and shout. Masduha inside Al-fazh, divide six words taken from the word da'wah including the word two which means to pray, namely to ask only Allah. Then the word ad-dâ'î which means to call. Meanwhile, Ar-Raghîb Al-Ashfahani in his book states that the word da'wah is specifically used for calling and attribution, and its original meaning is for situations that befall humans.

In the Quran, the word "dakwah" itself is mentioned in different variants. There are approximately four variants formed from the word "da'wah." First, the word da'a According to Abdul Qadir Hassan, the past tense is mentioned in 10 surahs and 11 verses. For example, the Koran Surah al-Anfal [8] verse 24.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

O you who believe, fulfill the call of Allah and the call of the Messenger when the Messenger calls you to something that gives you life. (QS. Al-Anfâl, verse 24).

Say da'a "Life" here implies fulfilling the call. Prof. Hamka, in his Al-Azhar interpretation, embraces the call, which means living to draw closer to God. Hamka views life as more active than mere obedience. "Life" here means living more actively, productively, and with worshipful value, unlike animals, which are alive but inactive—meaning animals lack reason and knowledge.

Second, the word yad'û. It is verb muzarri' That is, an action is being or will be carried out. This word is in the singular form (mufrad). If it is in the plural form, it is yad'ûna and this word is mentioned in the Qur'an in 21 verses in 20 chapters. There are different opinions regarding the word yad'una in the sense of da'wah it is found in 12 verses, this is as explained by Al-Maraghi in his commentary. The word da'wah can be an invitation to the righteous and can also be an invitation to falsehood.

As for the third. The word da'wah is ism masdar. This word is mentioned in the Qur'an five times, in surah al-Baqarah [2]: 186, surah Yunus [10]: 89, Ar-Ra'd [13]: 14, Ibrahim [14]: 44 and surah Rum [30]: 25. Of the five verses, two have the meaning of prayer and three other verses have the meaning of da'wa, namely surah Ar-Ra'd [13]: 14, Ibrahim [14]: 44, which has the meaning of call. And ar-Rum [30]: 25, which has the meaning of call. Fourth, the word ud'û in the Qur'an is found in 8 surahs and 12 verses.

To be continued (part two)