MERINDING!!! DISAMBUT TOMBAK & PANAH SAAT DAKWAH DI TANAH PAPUA | USTADZ FADLAN GARAMATHAN

Key Concepts:

Dakwah (Islamic propagation), Siro Nabawiyah (Prophetic biography), Tauhid (Oneness of God), Kafa (Comprehensiveness), Hijrah (Migration), Syahadat (Declaration of faith), Umat Islam (Muslim community), Perguruan Tinggi Islam (Islamic Higher Education Institution), Pondok Pesantren (Islamic Boarding School), Majelis Taklim (Islamic Assembly), Ormas Islam (Islamic Mass Organization), Dakwah Ideology, Rasulullah (Prophet Muhammad SAW), Alquran, Kafir (Disbeliever), Takwa (Piety), Negara Bersyariat Islam (Islamic Sharia State), Ketuhanan Yang Maha Esa (Belief in One God), Waktasimu (Hold fast), Dakwah Motorik.

Dakwah and the State of Islam in Indonesia:

• Indonesia has the largest Muslim population, the most mosques, Islamic boarding schools (pondok pesantren), Islamic assemblies (majelis taklim), and Islamic mass organizations (ormas Islam) in the world.
• Despite these numbers, Indonesian Muslims are not optimally positioned in the bureaucracy to promote Islamic values.
• Indonesia's independence day, according to the Islamic calendar, falls on 9 Ramadan 1364 Hijriah, marking 80 years of independence by the Hijri calendar. According to the Gregorian calendar, Indonesia will be 77 years old on August 17.
• A significant portion (54%) of the Muslim population in Indonesia cannot read the Quran.
• Dakwah is often delegated to graduates of Islamic universities (perguruan tinggi Islam) and Islamic boarding schools (pondok pesantren), leading to its concentration in urban areas and neglect in remote regions.
• The speaker argues that Rasulullah (Prophet Muhammad SAW) should be the ideology and driving force (motorik) behind dakwah.
• Some Dai (Islamic preachers) prioritize comfort over the needs of those in remote areas, contrasting with the sacrifices made by Rasulullah.
• Dakwah is not exclusively for Muslims but for all people, including both "kafir" (disbelievers) and believers, as stated in the Alquran. The goal is to guide disbelievers to worship Allah and to increase the piety (takwa) of believers.
• The speaker advocates for a comprehensive (kafa) approach to dakwah to uplift Indonesia, even though it is not a state governed by Islamic law (negara bersyariat Islam).
• The principle of "Ketuhanan Yang Maha Esa" (Belief in One God) should serve as the foundation for conveying tauhid (Oneness of God) to the people.

Personal Experience of Dakwah in 1989:

• The speaker recounts his experience in 1989 when he received a threatening letter from his own village, warning him not to bring Islamic dakwah to the area.
• Out of 20 Dai (Islamic preachers), 12 withdrew after reading the letter.
• The speaker used a verse from the Alquran (Surah At-Taubah, verse 24) to encourage those who remained, emphasizing the importance of prioritizing Allah and His Messenger over worldly attachments.
• One person left the group, citing family obligations, and was reminded of the verse from Surah At-Taubah.
• The speaker tested the sincerity of the remaining seven companions by asking them to say "Allahu Akbar" (God is the Greatest).
• Before reaching the village, the speaker prepared his companions for the possibility of his death, stating that his body would serve as a testament to dakwah.

Confrontation and Resolution:

• Upon approaching the village, the group was met with hostility, including arrows and spears.
• The village chief shot the speaker with two arrows, one in each arm.
• The speaker told his companions to save themselves, declaring that the land would bear witness to their dakwah.
• After his companions left, the speaker prayed to Allah, asking for 30 minutes to speak to the village chief about Islam.
• He removed the arrows, cauterized the wounds with a heated knife to remove poison, and approached the village chief.
• The speaker apologized for any disturbance he caused and prepared to leave.
• The village chief was moved by the speaker's actions and realized he had been misinformed.
• The village chief escorted the speaker back to the city and later accompanied him to Makassar for medical treatment.

Transformation and Acceptance:

• The village chief insisted on paying for his own ticket to Makassar, even when the group had no money. Miraculously, they received a donation of 1.5 million to cover the cost.
• During his stay in Makassar, the village chief observed Islamic practices and expressed a desire to pray like the Muslims.
• Upon returning to the village, the village chief distributed gifts received in Makassar to the community.
• Two weeks later, he brought 39 youths to help transport the goods.
• The speaker and his team returned to the village, where they were welcomed with traditional dances instead of hostility.
• The village chief declared his conversion to Islam and led the community in reciting the "Syahadat" (declaration of faith).
• During the Syahadat, the trees bowed down, but the cameras failed to record the event.
• The speaker explained that Allah wanted people to embrace Islam through dakwah, not through a video.
• The community replaced the raising of forbidden animals with goat farming.
• The community became devout Muslims, reciting the Quran even in remote areas.

Synthesis/Conclusion:

The speaker emphasizes the importance of comprehensive and sincere dakwah, even in the face of adversity. He uses his personal experience to illustrate the transformative power of dakwah and the importance of prioritizing faith over worldly concerns. The story highlights the potential for positive change when dakwah is conducted with humility, perseverance, and a genuine desire to connect with people. The key takeaway is that dakwah should be a collective responsibility, not limited to religious scholars, and should be driven by the example of Rasulullah Muhammad SAW.