Kiat-Kiat Sukses diatas Jalan Dakwah Ilahiah

Oleh: Aas Ahmad Hulasoh, S.Pd.I.

JURNAL AL-NASHIHAH, 2018

Dalam kehidupan manusia yang sangat berkembang pada saat ini, dakwah merupakan hal yang sangat mendasar dalam membangun masyarakat Islam. Namun penyampaian dakwah oleh seorang da'i tidaklah mudah, karena banyak kendala dan permaslahan yang sering di hadapi oleh da'i dalam berdakwah, sehingga memerlukan sebuah strategi dalam penyampaiannya. Seorang da'i yang berperan sebagai subjek dakwah diharuskan memiliki strtegi pola pikir yang matang, mengingat mesyarakat pedesaan masih menjujung tinggi adat dan tradisi leluhur mereka, maka dibutuhkan sebuah strategi dakwah yang jitu oleh seorang da'i agar mampu menyampaikan pesan dakwahnya secara lansung kepada mad'u dan masyarakat mampu menerima isi pesan dakwah dengan baik dan tepat sasaran tanpa menimbulkan konflik. Metode penelitin dalam penulisan ini menggunakan metodologi kualitatif dengan teknik analisis deskriptif. Kemudian sumber data diperoleh melalui observasi dilapangan dan wawancara dengan para da'i dan masyarakat.

Tabligh: Jurnal Komunikasi dan Penyiaran Islam

Grup Line Takeru mengemas pesan suara berisikan pesan dakwah yang berkaitan dengan kehidupan sehari-hari. Penelitian ini bertujuan untuk mengetahui unsur semantik, sintaksis, stilistik dan retoris pada pesan suara Grup tersebut. Teori yang digunakan adalah teori wacana Teun A. Van Dijk. Struktur wacana yang digunakan, yaitu struktur makro, superstruktur dan mikro. Penulis membatasi hanya pada struktur mikro. Elemen semantik dari pesan suara dalam Grup tersebut yaitu makna yang ditekankan dengan memberikan detil. Pada elemen sintaksis bentuk kalimat yang tersusun umumnya bentuk kalimat aktif dengan kata ganti orang pertama (jamak). Pada elemen stilistik pilihan kata yang digunakan umumnya menggunkan “kita”. Elemen retoris, ekspresi yang tergambar yaitu optimis dan semangat. Dapat disimpulkan pada tahapan semantik pesan suara pada Grup Line Takeru menyampaikan detil mengenai aqidah dan akhlak. Tahapan sintaksis pesan suara disampaikan dalam bentuk kalimat aktif. Tahapan stilistik pili...

Islam is considered a missionary religion and is spread in a wise, loving and polite manner. Free funds invite people to understand the meaning of truth. The spread of Islamic teachings was carried out peacefully and without violence. Therefore, every war in Islamic history occurred to defend the dignity of Muslims, not to spread or preach the Islamic religion. In da'wah there are many methods as mentioned in the Qur'an (16:125), such as al hikmah, mauidzah hasanah, and mujjadihasan. These various da'wah methods have many techniques and approaches that are used in delivering the lecture so that Mad'u can understand it well. This was shown by the large number of mad'u who were interested in listening to his lecture. Islam is a religion that prioritizes peace and tranquility. People often misunderstand Islamic teachings for several reasons. One of them is a wrong understanding of the scope of Islamic teachings and how its parts are arranged within the framework of the whole. Islam has given people the opportunity to use their pure minds to seek the truth, and they can use their minds to judge and choose what is right and what is wrong.

2019

Qur"an dan Tafsir Menyatakan bahwa SKRIPSI yang berjudul "HAKIKAT SUKSES MENURUT AL-QUR'AN" adalah benar-benar hasil karya sendiri dan tidak ada unsur plagiat, kecuali beberapa bagian yang disebutkan sebagai rujukan di dalamnya. Demikian pernyataan ini dibuat dengan sebenar-benarnya.

wahyu, 2020

Kesuksesan adalah derajat keberhasilan seseorang dalam pemenuhan subjective terhadap kebutuhan hidupnya (material maupun spiritual baik secara Quantitative maupun Qualitative). Mengejar kesuksean hidup (secara keseluruhan) memang merupakan idaman bagi setiap orang.

Perspektif, 2022

Abstrak Strategi pada hakikatnya perencanaan (planning) dan manajemen untuk mencapai suatu tujuan. Tetapi untuk mencapai tujuan tersebut, strategi tidak hanya berfungsi peta jalan yang hanya menunjukkan arah saja, melainkan harus menunjukkan bagaimana teknik (cara) operasionalnya. Dalam banyak literatur, para ahli telah menjelaskan bahwa tema sentral dakwah adalah Islam. Arti dari pernyataan ini adalah dakwah sebagai implementasi dari publikasi ajaran agama Islam, menjadikan Islam sebagai wawasan dan basis ruang geraknya sekaligus. Demikian dekat derajat antara keduanya, sehingga Islam dan dakwah tidak memiliki celah Kecuali hanya terpaut dalam posisi ideologi dan aplikasi, atau antara ajaran dan pengalaman. Sebutlah Islam sebagai format dasar tentang konsep pedoman tingkah laku manusia tentang apa yang semestinya, maka dakwah adalah sebuah proses realisasi konsep ini secara implementatif. Sebagai implementasi dari sebuah konsep, seluruh kebijakan dakwah dan langkahnya tidak terlepa...

Libro publicado originalmente por la autora y canal: Franca Rosa Canonico de Schramm Todos los derechos del texto, inclusive los dibujos externos e internos, están reservados para uso exclusivo de la autora.

2002

Guyana is notorious for the racial violence between 'Africans' and 'Indians.' Such conflicts have been not only associated with competition for limited resources and for political and economic power but also with issues of ethnic and national 'identity, and cultural representation. 'Racialised politics' rose to prominence during the de•colonisation period. The racial riots of the early 1960s have Dot only affected people's memories and imaginations but also racialised interpretations of 'politico-economic and socio•cultural issues, and tbeir views towards the-'Other' in particular. Though a common national identity has been officially promulgated, many Guyanese have preferred cultural pluralism, and feel that national identity must be built upon the affmnation of racial/ethnic identity. The 28 year regime of the People's National Congress (PNC) made Guyanese national identity. 'Afrocentric ' and largely displaced ' Indianness' from political and cultural exposure at the national-level, to ensure th~ monopoly of socioeconomic interests and power by the PNC. Such po~icies reduced the country from relative prosperity to absolute poverty, and from viable multi-racialism to vicious bi-racialism. A process of genuine reconciliation and integration is now necessary to fonn a nonracialist national identity. This must build on the wisdom of the joint struggle for independence and the recognition that Guyanese history resonates with dynamic creolisation processes. Essentialist models of racial and cultural authenticity dangerously ignore diversity ' and hybridity. Appreciation of the ambiguity of. racial/ethnic boundaries and the ricb~ess of marginalised voices will generate more positive and tolerant inter-racial/ethnic relationships. Conciencia racial y la fonnaci6n de la Identidad nacional en la Guayana moderna PlIlIIbrllS clava: raza, identidad nacional, criollizaci6n, pluralismo cultural, Guayana La Guayana es notoria por la violencia racial entre "africanos" e "indios" (hindues). Tales conflictos estAn a. sociados no s610 con la competici6n por el uso 297 SHlBATA Yoshiko heightened. The majority of the Caribbean societies are: dominate~ by 'Africans' or Blacks, the descendants of African black slaves and their mixed offspring. ther. efore, discussion of issues such as race, ethnicity and national identity almost always has focussed on how Blacks! ' Africans' as a majority were, and to some extent still are, collectively under-represented and marginalised. Guyana's situation was much the same before the progressive introduction of indentmed labourers from the Indian Subcontinent, following the abolition of slavery in 1834. Now 'Indians' comprise 51% of the population and 'Africans' comprise only 43% (1998 V.N. estimate). Together they constitute well over 90% of .the total population. From the introduction of the indenture system in 1838 till its cessation in 1917, a total of 238,909 Indians came" to British Guiana (Laurence 1994: 522-523; Cross 1996: 17-18),' forming the largest 'Indian' community in the Caribbean. The period between 1891 aod 1911 was a turning point for British Guiana since the ratio between 'Africans' and 'Indians' was reversed,6 Since then the majority of the population has been 'Indians.' Guyana has nevertheless been called "the land of six peoples" (Swan 1957), indicating its ethnic diversIty, but 'Indians' and 'Africans' have been the dominant protagonists of th~ nation-building drama in post-colonial Guyana. 7. The other ethnic minorities are categorised as follows: 'Whites' (mainly of Dutch and British origin), Portuguese (mainly from Madefra and other dependent islands), Chinese, Amerindians (Akawaio, Patamona, Arekuila, Makusi, Waiwai, Wapisiana),. and 'Mixed Races.• 8 By comparison, although Trinidad also has a large 'Indian' element relative to 'Africans ' (each comprises 41% of the population), it has shown more positive signs for building a peaceful multiraciaVmultiethnic nation. In Trinidad, ethnic and S In some years no Indians were brought. For the annual number of importation of Indians, see Laurence (1994: 522-523); Cross (1996: 17-18). Nathhas the figures of both sexes and children, with mortality figures, and the name of the plantations they. were §ent to. especially for the first voyages (Nath 1970: 10-11 , 20-21) : Dabydeen and Samaroo also quote the same figure as CroS' s in their Introduction to their edited book (Dabydeeri and Samaroo 1996: 1). Premdas puts the total figures ofIndian indentured labourers as 238,960 (Premdas 1996: 42). 6 In 1891 , 'Indians' comprised 37.85%, and 'Africans' 41.05% of the total population. However in 1911, 'Indians' turned out to he 42.74%, and 'Africans,' 39.01%. Between 1891 and 1968, 'Indians' increased from 37.85% to 50.41% of the population, whilst 'Africans' decreased from 41.05% to 31.09%. 7 Of course this does not say other ethnic minorities did not contribute to it. 8 According to the 1980 census, out of a total of just under 760,000, Indians comprise 51.38% (389,760), African 30.49% (231,330), Mixed 11.04% (83,763), Amerindian 5.20% (39,867), Portuguese 0.004% (2,975), Chinese 0.003% (1 ,842), Others (Europeans other than Portuguese, Syrian, Lebanese, etc.) 1.20% (9,082). 'barracoon' near the port of departure before they were shipped off.