Thoughts and Da’wah Activities of Female Islamic Preachers in

Medan, Indonesia

Abdullah, Mohammad Hatta, Muaz Tanjung, Mukhtaruddin and Rahmah Fithriani

Universitas Islam Negeri Sumatera Utara, Jl. Willem Iskandar, Medan, Indonesia

Keywords: Da'iyah, Da’wah Activities, Religious Assembly, Thought, Women.

Abstract: The number of female Islamic preachers or da'iyah in Medan, Indonesia is very few compared to the
number of women’s religious assemblies (majelis taklim) existing in the city. The existences of some
da'iyahs to guide people through religious assemblies today is an interesting phenomenon to be expressed.
This study aims to reveal the thoughts and da’wah activities of da'iyahs. Using purposive sampling
technique, five da'iyahs were selected as the participants and informants of this qualitative research. The
data were obtained through semi-structured interview techniques and documentation. The findings of the
research reveal that all da'iyahs were not from ulama (clerical) families and their families’ economic level
was low. The most important educational stage was during Islamic high school (Aliyah) and higher
education time when they had good learning achievements and involved in extracurricular activities as they
were activists of religious organizations. Their existence as da'iyahs was not much motivated in formal
education of da'wah, but their talent and mastery of good Islamic science. Da’wah through oral
communication is more prominent than the written one. Furthermore, they generally use lecture and
question & answer (Q & A) methods. While the techniques and approaches used varies from one dai’yah to
another. Finally, the massage of da’wah was adjusted to the condition of the congregation.

1 INTRODUCTION build all aspects of life for women. The appearance

of women being the supreme leaders of the state,
Through history, women have played various roles corporate leaders, science and technology experts, as
and functions which are not less important than well as professionals in various fields are essentially
men’s. It is similar in the postmodern era today, a concrete reality of the potential and abilities
where the struggle for emancipation has become the possessed by women.
demands of women. Since the general election in Indonesia as an integral part of the world
2004 for example, the demand resulted in the community and global civilization, also has many
recognition of 30 percentage of legislative candidate female characters. They can also be found in Medan,
spots that must be filled by women. The roles of the capital city of North Sumatra where there are a
women are not only limited to domestic territory but significant number of female individuals who are
also to the public domain. Women are no longer socially accepted, acknowledged, and positioned as
perceived with the paradigms of biological role models of society because of their knowledge,
perspective and patriarchal culture that tend to devotion as well as real work in the midst of society.
reduce their roles and functions. Women are no In the field of religion, there are a number of female
longer perceived as biological beings whose basic figures whose abilities and dedication are recognized
functions carry out natural tasks and domestic duties and have contributed positively to the development of
such as pregnancy, childbearing, breastfeeding, the nation. Some of them work in the field of Islamic
home keeping, and husband comforting, but rather da'wah or become daiyah (also known as ustadzah).
are positioned on important roles as well as the roles Islam as a religion of da'wah, demands its
of men in various fields in social, political, followers to spread Islam in the midst of society.
economic and religious life. The task is an obligation for every Muslim, both
This began to emerge recognition, appreciation male and female. However, it must be admitted that
and giving such a great socio-cultural opportunity to men outnumber women taking part in the field of

277
Abdullah, ., Hatta, M., Tanjung, M., Mukhtaruddin, . and Fithriani, R.
Thoughts and Da’wah Activities of Female Islamic Preachers in Medan, Indonesia.
DOI: 10.5220/0008883902770283
In Proceedings of the 7th International Conference on Multidisciplinary Research (ICMR 2018) - , pages 277-283
ISBN: 978-989-758-437-4
Copyright c 2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
ICMR 2018 - International Conference on Multidisciplinary Research

da'wah. The reasons behind this number difference 2.2 The Law of Da'wah
are not found out yet. The demand is definitely not
one of them as there are a lot of Religious Assembly Islam is a religion of message or religion of da'wah.
that is managed and consists of women. These This is in accordance with the duties of Prophet
groups need the presence of da'iyah. In addition, Muhammad SAW. Namely to convey the revelation
there are several religious issues relating to women's it receives to mankind. In fact, da'wah is a linking
lives and the role of daiyah is extremely important to link between the revelation that comes from Allah
explain these issues more transparently. During the SWT with human beings whose directive, guidance
era of the Messenger of Allah, this role was done by (hudan) and way of life are to be passed.
his wives, Especially Khadija and Aishah. They Furthermore, preaching is the journey of the life of
played active roles in explaining the religious laws the prophets which is then forwarded by friends and
relating to the problems faced by women. Muslims.
Based on the reality in the community that the Based on the texts of the Qur'an and Sunnah the
number of da'iyah relatively fewer than that of da'i scholars have tried to establish the law of da'wah.
(male Islamic preachers), it is necessary to find out They agree that the law is compulsory. But there is
the reasons. Furthermore, it is also interesting to still a difference of opinion, between fardhu 'ain
explore the factors that lead current active daiyah to (induvidual obligation) or fardhu kifayah (collective
become Islamic preachers and the reasons behind obligation). Among the scholars who argue fardhu
their decision to become ones despite their other 'ain is Muhammad Abduh. While those who say
roles as the wives for their husbands and the mothers fardhu kifayah include As-Syaukani, Qurthubi, and
for their children. As-Suyuthi (Farid Ma’ruf Noor, 1981: 6-10).
Natsir (1983:111) states that the core of da’wah
is the enforcement of amar ma'ruf nahi munkar.
2 REVIEW OF LITERATURE This is an absolute requirement for the perfection
and safety of people's lives. This obligation as the
human nature that tends to the truth. In realizing an
2.1 Understanding and Scope of
Islamic society, responsibility should be given to
Da'wah every member of the community and enliven the
conscience of individuals to self-control, which then
Da'wah in the same limited sense with the lecture is develops into society's prince, to stem and eradicate
the activity to invite people to understand, live and munkar (the evil), for the sake of the safety of
practice Islam and prevent people from doing that is
society as a whole.
forbidden by Allah SWT. These two activities are Da'wah in the position of fardhu-'ain, is a duty
summarized in terms of amar ma'ruf nahi munkar. for every Muslim who is mukallaf (mature), both
The meaning as stated by Sheikh Ali Mahfudh
men and women. That obligation was at first an
(1952: 17) is to motivate people to goodness and obligation to the Prophet Muhammad only, but on
guidance, enjoins good deeds and prevents from the 9th of Dhu al-Hijjah when the Prophet
evil, for the happiness of the world and the hereafter.
undertook the pilgrimage, there had been a handover
In a broad sense, it is understood as an effort to of da'wah from the Prophet to the Muslims present
reconstruct society in accordance with Islamic social at Arafat. At that time the Prophet advised that those
ideals, which is a mercy for the universe. To be
present should let the non-attendees present
realized it must be done in the form of a triad of
dakwah bil Lisan, bil kitabah and bil Hal. Da’wah
bil lisan can be done through face to face
2.3 Female Islamic Preacher
communication, such as lecture or hear and learn in
As mentioned above that da'wah is an obligation
a religious assembly, or using electronic media such
upon every Muslim person both male and female.
as radio and television. Da’wah bil katabah or
The task is a feature and Muslim identity wherever
through writing conveys religious messages through
they are. The proposed verse of Surah al-Tawbah
print media such as bulletins, brochures,
verse 71: And those who believe, men and women,
newspapers, magazines and books. While da'wah bil
some of them (are) to be a helper to others. They
hal is da'wah with exemplary and social action.
enjoin (do) the ma`ruf (the good), prevent from the
munkar (the evil).
According to Taufik Yusuf Al-Waie (2004 :68),
there are a number of propositions about da'wah

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 Thoughts and Da’wah Activities of Female Islamic Preachers in Medan, Indonesia

duty without giving differences between men and of their da'wah. In addition, this study also records
women and they even tend to be absolute. Further, the works they produced, both concerning
he said, that the scholars require the establishment of theoretical work of science and practical one.
amar makruf nahi munkar which takes leadership,
and mutual help to help between men and women. It 3.2 Research Approach
has been shown by the Prophet Muhammad SAW.
His wives greatly sacrificed and played an active This research is a figure research conducted with
role in the development of da'wah. Khadijah and qualitative approach, oriented towards
A'ishah were two of the wives of the Prophet who phenomenologism and verstehen, which focuses on
did a lot of in defending and preaching Islam, the understanding of the object under study by using
especially among women. the" frame of reference "of the researchers
Polygamy as performed by the Prophet has its themselves. Thus, clarity, wealth and depth of data
own meaning in the perspective of Islamic da'wah. are a measure of the validity of this study.
More broadly according to As-Shobuni, (tt: 20-29)
the Prophet's polygamy had significance in terms of 3.3 Source of the Data
educational, da'wah, social and political aspects. In
terms of propagation, the prophet’s wives took the The research data was obtained from two sources,
role of explaining the laws relating to women, such namely primary source and secondary source. The
as menstruation, nifas, wiladah etc. primary source was from five da'iyahs; Aminah,
At present time, Islamic da'wah desperately Badriah, Dawiyah, Fauziah, and Halimah
needs human resources of women who become (pseudonyms) who were designated as research
da'wah perpetrators to preserve da'wah especially subjects who also became informants. While the
among women themselves. Da'wah bil kitabah also secondary data was obtained from the family of
need the writings and opinions of women for da'iyah and the congregation of religious assembly
newspapers, magazines and various other print (Majelis Taklim) as well as from religious
media outlets. The role of da'wah of women is also organizations, in which those da'iyahs become a
needed in the field of education, medicine, board or member.
kindergarten, and all fields of work in accordance
with the nature of women, without prejudice to the 3.4 Data Collection Technique
main task, which is taking care of the family and
educate the child. As a qualitative research, the researchers were the
instruments in this study. To facilitate the
acquisition of data, the data collection techniques
3 RESEARCH METHOD used were interviews and documentation. Interviews
were semi-structured but focused on the da'iyahs
This research focuses on women religious leaders, defined as both subject and research informant.
who became the female Islamic preachers or Interviews were also conducted with informants who
da'iyahs in Medan. The term daiyah in this study personally knew the subjects of this research well as
refers to female individuals who have the ability to their immediate family, the board of the religious
motivate and influence the religious behaviour of assembly and the committee of the organization.
society through da’wah activities. Documentation was done through reading,
reviewing and understanding documents, especially
3.1 Objectives of the Study personal documents such as diaries, letters,
autobiographies, and books so as to clarify and
This study aims to inventory, decrypt, analyse, and enrich the data.
gain a comprehensive understanding of daiyah in
Medan. While practically, this study aims to write or 3.5 Data Analysis
compile biographical history of da'iyah in the form
of biographies that can provide a comprehensive Data that had been collected, were then unitized and
picture of various aspects of life, including their categorized. These two steps were done to make data
influence and role on development. In more detail analysis process and research report writing easier.
the purpose of the study is aimed to know the Based on data that has been grouped by type,
background of the life of da'iyah include: heredity, analysis was done to find out meaning, relationship
educational background, the thoughts and activities and main theme. Qualitative data obtained from

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observation, interview and documentation were understandable because at that time- in 1930-1950-
analysed qualitatively. The process of analysing this access to the world of education was not easy and
data includes three stages performed in cycles as only certain people who can get education, i.e.
suggested Miles & Huberman (1984) i.e. data people close to the Dutch government or colonial.
reduction, data display and conclusion drawing The On the other hand, there are among the da'iyahs
interview transcripts and field notes were reduced, who have separated from their parents - one or both
coded and categorized by type and relevance in since childhood. For example, the father of Fauziah
answering research questions. passed when she was only one year old while
Badriah’s father died while she was in the first grade
of primary school or seven years of age. This means
4 FINDINGS AND DISCUSSION that the role of the mother is very decisive and able
to control the household, although in a position as a
A character-at any level-does not appear without single parent.
cause. It arises because of the particular atmosphere Except the parents of Halimah and Dawiyah, the
or fruits of an individual and collective struggle level of economic life of the daiyahs’ families were
which can then improve the situation when it quite low. But one important thing to know that all
becomes a character in the field in which it is da'iyahs have had high motivation and enthusiasm
engaged. Empirically the appearance of a character, of learning since childhood and they were supported
is usually influenced by four main factors of by their parents, so they become successful and
heredity, education, organization and talent. The influential daiyahs in Medan.
four factors can exist together or there can be only
one, two or three factors that exist. The factors 4.1 Da'iyahs’ Education
mentioned above were used in analysing the findings
of this study. Their parents’ economic difficulties did not
Female figures of da'wah or da'iyahs in this discourage the daiyahs to gain knowledge through
study have varied life history. Variations can be seen school. Despite facing many obstacles and
in terms of family background, education, the level challenges they succeeded in completing their
of activity in the organization, and thoughts and education up to undergraduate (S1) and master (S2)
activities of their da'wah. Despite those varieties, all degrees, except Fauziah Noor, who only reached
of them appear to be women who participate in Islamic High School (Aliyah) level. Some of them
giving enlightenment, especially to their people in had to delay continuing their studies to
the city of Medan. In social reality, scholars such as undergraduate level due to some factors such as
da'i and da'iyah are not always born from families or economy (Fauziah) and marriage life (Badriah).
parents who are also scholars or da'iyah. The data
related to the heredity, particularly in terms of Table 2: Da'iyahs’ levels of education.
educational background of the daiyahs in this Da’iyah Level of Graduation
research can be summarized as follows: Education Year
Aminah Magister 2007
Table 1: Da'iyahs’ parents’ educational background. Badriah Magister 2008
Da’iyah Father’s Mother’s Dawiyah Bachelor 1988
Education Education Fauziah Bachelor 1979
Aminah Primary school Primary school Halimah Senior High 1964
(not graduated) (not graduated) School
Badriah Primary school Primary school
Dawiyah Junior high Primary school As daiyahs who need to develop religious
school Assembly, they have never experienced difficulties
Fauziah Primary school Primary school although none of them graduated from the Faculty of
(not graduated) Da’wah (Islamic Communication). The mastery of
Halimah Junior high Primary school da’wah materials seem to be more important than just
school the mastery of theoretical methods. In addition, for
some of them (Aminah, Badriah, and Fauziah), their
The data above show the educational level of professions as teachers and lecturers also determine
da'iyahs’ parents is relatively low. It is actually their success in developing their religious assemblies.

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4.2 Involvement in Organization to reach various targets of da'wah, including the

religious assembly whose members are women.
Organizations usually follow to forge the maturity of There is a similar view among Badriah,
one's personality because every organization usually Dawiyah, Fauziah, and Halimah who design their
hold trainings for its cadres and members. The five da’wah syllabuses based on Islamic teaching, that is,
da'iyahs, either during the study Tsanawiyah fiqh and akhlak. Then in conveying it in the order of
(Islamic junior high school) or Aliyah (Islamic chapters contained in fiqh. Fauziah stressed that it is
junior high school) levels and in college actively necessary that material begins with thaharah
involved in student’s organizations. The list chapter, both about birth cleanliness and inner
organizations they joined is shown in the table cleanliness or heart. According to Halimah, the life
below: problems of a Muslim from birth to death are around
fiqh. She gives an example when a mother gives
Table 3: Activities in Students’ Organizations. birth, it will be related to the issues of nifas and
wiladah, as well as the child like aqiqah. However,
Da’iyah Organization in Organization she also believes that syllabus of da’wah should not
High School in College be rigid but must be flexible and consider the
Aminah Al-Washliyah development of the times.
Student - According to Badriah, the syllabus of da’wah
Association that she designs for her religious assembly is taken
(ASA) from the fiqh books fro students of Madrasah
Badriah ASA ASA Ibtidaiyah (Islamic primary school) or Tsanawiyah.
Dawiyah ASA ASA That's because the knowledge of Islamic law among
members of the Assembly Taklim women is still
Fauziah Indonesian Islamic Student low. For the order of da'wah delivery, she simply
Muslim Students Association follows the sequence of materials contained in the
Halimh ASA - books of fiqh.

Not only during their study time that they were 4.4 Da'iyahs’ Da'wah Activitities
active in organizations, but after graduation they are
also still active in various organizations. They vary Although they are not graduating from the Faculty
greatly in their positions in organizations, some of of Da'wah, generally they have started da'wah
them hold positions of coaches and advisors, day- activities as early as they were Aliyah students. Early
care boards and members of the organization. da'wah activities vary greatly according to the
Apparently, they do not only involve in one conditions, the momentum that is around their lives.
organization at a time, but also in some such as what The beginning of their da'wah activities can be seen
Halimah, Aminah, and Fauziah do. Meanwhile, in the table below.
Dawiyah is also active in Partai Bulan Bintang (the
Crescent Star Party). Table 4: Da'wah activities.

4.3 Thoughts of Da'wah Daiyah Early Da’wah Year

Experience
The da'iyahs have brilliant minds in the field of Aminah During college 1982
da'wah. Their thinking which includes syllabus, year in Egypt
material and method of da'wah deserves to be Badriah Since a student 1975
known by the public in an effort to build a vibrant Dawiyah During KKN 1987
Muslim society. According to Aminah, the syllabus (Student Study
of da’wah should be prepared by a da'iyah by taking Service)
into account the condition of the congregation in Fauziah Taking part in a 1964
each the religious assembly. But she also strongly speech contest
hopes there are parties who take the initiative to in Aliyah (high
arrange them, such as the Faculty of Da'wah for school)
example. She furthermore stated that the institution Halimah Being a Master 1964
has many experts who can formulate syllabus aiming of Ceremony

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Based on the above table, it can be seen that In general, the da’wah materials they convey in
these daiyahs have a talent in the field of speech and are about the teachings of Islam that come from the
lecture. This talent is then developed through Qur'an and Hadith. But each of them is more
organizations and social activities. In addition, they dominant in the field mentioned above. Three
are also supported by close relatives and husbands da'iyahs;Badriah, Fauziah, and Halimah are more
after they get married but there are fluctuations in dominant in fiqh and one (Aminah) in Tafsir as she
their level of da’wah activity which closely relates has been teaching Tafsir at about 30 religious
to to their position as wives and mothers of their assemblies in Medan. The interpretive method used
children. When they children were still very young, is ijmali. The choice to teach tafsir because she has a
their da'wah activities were decreasing, but when background of Tafsir science while studying in Al-
their children were getting older, they became more Azhar Egypt. For the literature, each of them uses a
active in fostering religious assemblies. As of this lot of literature as their reference in preparing
present time, all of them are still actively preach in a da'wah material while the books mentioned in the
number of different religious assemblies. table above are only some of them.
In addition to actively delivering lectures and In terms of da'wah methods, they generally use
recitation in religious assemblies in Medan, they lecture method with varying techniques each. For
also lecture in institutions in various regions of example, Aminah leads the congregation by Q & A
North Sumatra, especially at the time of the and dialogue from the beginning to the end of
anniversary of Islam (PHBI), which is the memorial lecture. While Fauziah emphasises on practice in
of the Prophet Maulid, Isra' Mi'raj, Nuzul Qur'an relation to worship.
and the Islamic New Year. In fact, some of them
(Badriah and Halimah) are also invited to leave
Medan to permanently live in Aceh due to their 5 CONCLUSIONS AND
capacity as daiyahs.
Based on the results of interviews with the five SUGGESTIONS
da'iyahs about da'wah material, that each has a
stress or dominant field in particular study of Islamic The five da'iyahs in this study were born neither
teachings. Due to the differences in da'wah material, from parents with high education level nor in
the literature they use is also different. It can be seen families of ulama's descendants. From the economic
in the following table. point of view, their families can be classified in low
income level. During their study, the da'iyahs were
Table 5: Da'wah materials and the literature. among those who stood out academically or had
other achievements in co-curricular activities. They
Da’wah were also active in organizations and they remain
Daiyah Literature
Material actively involve in various organizations until now.
Ihya ‘Ulumuddin/Al- Their emergence as da'iyahs was not as a result of
Ghazali their formal education, but because of their talent
Aminah Tafsir Fiqh Kontemporer and good mastery of Islamic science. In terms of the
(Yusuf Qardhowi) forms of da’wah they use, da’wah with oral
communication is more prominent than that through
Fikih Islam writings. In the context of da'wah development, the
Badriah Fiqh
(Sulaiman Rasyid) da'iyahs have sought to exploit the potential of
Dawiyah
Akidah, Fiqh Tafsir Al-Mishbah pilgrims for da'wah activities, such as assisting the
dan Akhlak (M. Quraish Shihab) poor, dhua'afa and training of adolescents, and
Ihya ‘Ulumuddin village-led programs. Finally, they generally apply
(Al-Ghazali) lecture and Q & A as their methods of da’wah with
Bidayatul Mujtahid, materials about Fiqh and Tafsir. There is no standard
Fauziah Fiqh Fiqh Sunnah Sayyid syllabus that they use or apply, they tend to compile
Sabiq, Tafsir Al- the maetrials themselves or use one prepared by
Maraghi (Musthafa other parties.
Al-Maraghi) Based on the research findings as described
Halimah Fiqh Al-Qurroh above, the following suggestions need to be ensured
to be done in the future by some parties. First,
da'iyahs need to balance the three forms of da'wah,

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 Thoughts and Da’wah Activities of Female Islamic Preachers in Medan, Indonesia

namely bil-lisan, bil-kitabah and bil-hal as the Noor, F. M. 1981). Dinamika dan akhlak dakwah
integration of these three forms is needed to a [Dynamics and morals of da’wah], Bina ilmu.
civilized society. Second, it is necessary to improve Surabaya.
the Medan da'iyah corps to be a forum to overcome Qardhawi, Y. 1983. Kritik dan saran untuk para da’i
[Critics and suggestions to Islamic preachers], Media
various da'wah problems in religious assemblies. dakwah. Jakarta.
Third, in order to prepare the regeneration of Syathi, A. B. 2002. Isteri-isteri nabi [The prophet’s
da'iyah, trainings for the cadres of da'iyah are wives], Pustaka Al-Hidayah. Bandung.
needed to be held by Islamic organizations, such as Ulwan, A. N. 1997. Untungnya menjadi da’i [The
Indonesian Council of Ulama (MUI), Al-Washliyah, advantages of becoming Islamic preachers], Islamuna
Muhamaddiyah, Nahdhatul Ulama (NU) and other press. Jakarta.
Islamic organizations. Fourth, Faculty of Da'wah Zaidan, A. K. 1984. Dasar-dasar ilmu dakwah [The
should be proactive in finding prospective students fundamentals of da’wah science], Media dakwah.
who have the talent of preaching in Middle School Jakarta.
as a prospective student and then they are trained
intensively in order to appear to be da'iyah in the
middle of society in an effort to anticipate the lack
of da'iyah in Medan.

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