Monodimensional Online Da’wah in Indonesia: A Study on Da’wah of
Khalid Basalamah
Naufal Syahrin Wibowo
1
and Naupal
2
1
Department of Philosophy, Universitas Indonesia, Depok, Indonesia
2
Postgraduate School,Universitas Islam Negeri Syarif Hidayatullah, Jakarta Selatan, Indonesia
Keywords: Da’wah, internet, monodimension, risālah, nubuwwah
Abstract: The era of information continues to progress rapidly especially, due to the development of the internet and
also supported by the development of gadgets called smartphones. Ranging from urban to village society,
almost every society is able to enjoy the internet. From it Islam follows especially in the field of da'wa. We
can see from various internet media such as YouTube, Facebook, et cetera. Later, many of ustadhs either
personally or under the institution, do the da’wa through internet media. Focus of this research is da’wa
done by an ustadh named Khalid Basalamah. Khalid Basalamah is chosen because he often delivered his
da’wa in mosques, recorded the da’wa and uploaded it to internet. This research uses prophetic philosopy
formulated by Muhammad Shahrur that is distinction of risālah and nūbuwwah concept in reviewing
problems of online da’wah of Khalid Basalamah. The result finds that there is monodimensional in online
da’wa which makes no different from conventional da’wa; only emphasizing on field of religious sciences
and aspects. One of the proofs of the monodimensional is Khalid Basalamah rejected philosophical sciences
overall and only accepted several sciences which considered as useful sciences such as biology, physics,
mathematics, economics, geography, sociology and medical sciences.
1 INTRODUCTION
Human continue to thrive along with the times, so
what is in human being such as technology will also
continue to develop. The most visible development
is the development of information and
communication system especially the development
of internet as an information and communication
media. In the past, when we wanted to get
information, we had to wait for days even month
until information was received; but now, we do not
have to wait even we can receive information
instantly: here and now. So do in the communication
media. In the past, by using postal services, we must
wait for days to receive our messages; but now, by
using any modern and contemporary gadgets such as
smartphones and internet, we can send and receive
messages instantly: here and now. Not only that; in
the past, we had to meet up to communicate to each
other but now, even if I in my house and my friends
in theirs, we do not have to meet up to do the
communication. By using our own smartphones, we
are able to communicate from long distance and
instantly.
In recent days, many well-known preachers
already using internet as their primary da’wa media.
One of the most well-known preachers is Khalid
Basalamah. But, if we watch carefully, the rapid
development of technology is used by prachers only
as a media in delivering content of da’wa but the
content of da’wa itself is still the same.
Consideration of choice of Khalid Basalamah is not
only he actively and massively using internet as his
da’wa media, but also he often being classified as
ustadh who always teach Wahabi’s extreme radical
ideas in Indonesia by some ustadhs especially from
Nahdlatul Ulama (NU). This research is a literature
research and uses literatures that explained about
risālah and nubuwwah especially literatures written
by Muhammad Shahrur in studying problems of
da’wa above. Also, what are meant by literature are
digital resources such as videos taken from
YouTube, especially videos made by Khalid
Basalamah and his team as primary resources in this
research. In studying these resources, authors use
descriptive-analytical method that is describing how
Khalid Basalamah delivered his lectures; and also
describing the prophetic philosophy formulated by
Wibowo, N. and Naupal, .
Monodimensional Online Da’wah in Indonesia: A Study on Da’wah of Khalid Basalamah.
DOI: 10.5220/0009939721012108
In Proceedings of the 1st Inter national Conference on Recent Innovations (ICRI 2018), pages 2101-2108
ISBN: 978-989-758-458-9
Copyright
c
2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
2101
Muhammad Shahrur especially everything related to
risālah and nubuwwah concept. Finally, these
descriptions will be analyzed by using concept of
risālah and nubuwwah formulated by Shahrur.
2 MUHAMMAD SHAHRUR:
RISĀLAH AND NUBUWWAH
Muhammad Shahrur is a contemporary Muslim
thinker whom was born in Syria on April 11
th
, 1938.
He got his bachelor degree on Civil Engineering in
Moscow and then got his magister and doctoral
degree in Ireland National University on the same
study program. It was said that Sharur’s father was a
direct student of Sheikh Nasir al-Din al-Albani.
Shahrur’s thought usually related to prophetic
philsopohy, Quranic exegesis, Islamic law and also
epistemology (Ardiansyah, 2009, hal. 2). Many of
Shahrur’s thought can be considered as
controversies so that made many Islamic scholars
condemned him. Even scholar who considered
“liberal” such as Nasr Hamid Abu Zayd also
criticized Shahrur’s thought especially his thought
related to risālah and nubuwwah (classification of
revelation from God that received by Muhammad).
In this case, according to Shahrur, God gave
two kinds of revelation to Muhammad that is in the
form of risālah and in the form nubuwwah. But,
before Shahrur explained that, first he explained the
difference between “Al-Kitab” and “Al-Quran”. It is
important because God uses two different words
when He explained and revealed to Muhammad and
of course, these two different words also have
different meanings. Al-Kitab which rooted from
word “kataba” has some meanings such as “book”,
“writing”, “determination” and “obligation”
(Syahrur, pp. 51-53; Syahrur, 2015). On two last
meanings are fit to what God said in the Holy
Koran:
O you who have believed, decreed upon you is
fasting as it was decreed upon those before you
that you may become righteous (Q.S. Al-Baqarah
[2]: 183)
So, according to Shahrur, “Al-Kitab” has
meaning “everything that had been determined by
God for human being’s welfare”. Also, according to
Shahrur, “Al-Kitab” is aimed to all obligations that
had been determined by God, revealed to His
prophets and then He commanded His prophets to be
delivered for all men and women, especially those
who believe in God (is this case Muslim
community). But, “determined” here does not mean
like what Jabbariyah understood that is humans do
not have freedom. Al-Kitab uses word “qadar” is
aimed for every limit that had been determined by
God. In sum, “qadar” that written inside Al-Kitab is
only maximum and minimum limit that only God
knows because it is related to abstract determination
(Syahrur, 2015, hal. 219). What about human
freedom?
According to Shahrur, God is very respectful to
human freedom. Without observing any further
Shahrur’s explanation, we already understand that
human freedom also written in the Holy Koran
itself:
For each one are successive [angels] before and
behind him who protect him by the decree of
Allah. Indeed, Allah will not change the
condition of a people until they change what is in
themselves. And when Allah intends for a people
ill, there is no repelling it. And there is not for
them besides Him any patron. (Q.S. Ar-Ra’d
[13]: 11)
It means that God already gave freedom to
humans in determining their own fate. So, for
Shahrur, related to revelation, there is also difference
in discussing this human freedom. If in Al-Kitab
humans cannot determine their own fate, then in Al-
Quran, God gave huge authority to humans in
determining their own fate (because Al-Kitab speaks
about all obligations for humans but Al-Quran
speaks about human nature). In other words, ayah
above can be classified into Al-Quran, not Al-Kitab.
So what is the relation between the distinction of Al-
Kitab and Al-Quran and the distinction between
risālah and nubuwwah?
Shahrur explained that risālah is a revelation
from God that accommodates all determinations and
obligations such as ritual in worshiping God,
criminal laws, limitation of age and limitation of
sustenance. So it can be understood if Shahrur said
that every number in Al-Kitab to determine legal
verdict is ony maximum or mnimum limit of legal
verdict, not legal verdict itself that has to be obliged
without any question (must be applied literally); for
example is legal verdict about inheritance. For
Shahrur, when Al-Kitab determined that women get
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half of men’s part in case of inheritance it does not
mean that women cannot get more than that, more
than half. Shahrur interpreted that number of “half”
is just as “minimum limit”, which mean when a
believer died and left his/her inheritance, they had to
give their inheritance to their women offsprings, half
of men’s part. In other words, it is illegal for a
believer to give his/her inheritance to their women
offsprings less than half; but it is legal if a believer
wanted to give more than half or even equal to
men’s part (Syahrur, 2015). Not only related to laws,
but also related to ethics that can be classified into
ayah of Al-Kitab and risālah (Syahrur, 2015). So,
according to Shahrur, most of ayah of Mecca
(Makkiyya) can be categorized as ayah of Al-Kitab,
not Al-Quran. It is different when Shahrur explained
about nubuwwah.
Shahrur defined nubuwwah as a revelation which
can be categorized as ayah of Al-Quran and related
directly to human being such as their ontological and
epistemological stage, that is gave instruction
directly how human should perceive world around
them. Depart from that then Shahrur dared to give
statement that most of hadith are not revelation, but
only examples from Muhammad when he also tried
to understand and apply ayah of nubuwwah or Al-
Quran (Syahrur; Syahrur, 2015; Ardiansyah, 2009;
Aulassyahied, 2015). In sum, what is meant by
nubuwwah is related to instructions for humans in
collecting and delivering information their received.
It is also which made Shahrur formulated the
classification of human epistemology according to
Al-Quran that is raḥmanī and syayṭānī
epsitemology. The first form is related to rationalism
and empirism that is in fact humans are commanded
by God to collect and deliver information factually
and rationally (Syahrur, 2015); the second form is a
false epistemology according to Al-Quran that is
epistemology used by humans by emphasizing
illusion, fantasy and lie (Syahrur, 2015). Also depart
from that Shahrur divided Sunnah into two forms:
risālah and nubuwwah.
Accoring to Shahrur, Bagi Syahru, Sunnah in the
form of risālah is everything that contained in the
Al-Kitab and Al-Quran, while Sunnah nibuwwah is
an effort of Prophet’s understanding on the verses of
risālah and nubuwwah especialy verses of
nubuwwah. Sunnah in the form of risālah also can
be understood as Prophet’s understanding related to
worship and ethic, such as procedures to do salat,
fast (sawm), zakat and pilgrimage (hajj).
(Ardiansyah, 2009; Syahrur; Aulassyahied, 2015). It
is because for Shahrur, Muhammad did not have
authorities in determining laws beside laws that
written Al-Kitab especially laws related to halal-
ḥaram. These prohibitions had been set by Allah in
the verse of Al-Kitab:
Say, "I do not find within that which was
revealed to me [anything] forbidden to one who
would eat it unless it be a dead animal or blood
spilled out or the flesh of swine - for indeed, it is
impure - or it be [that slaughtered in]
disobedience, dedicated to other than Allah. But
whoever is forced [by necessity], neither desiring
[it] nor transgressing [its limit], then indeed, your
Lord is Forgiving and Merciful." (Q.S. Al-
An’am [6]: 145)
Also can be found in this verse:
O Prophet, why do you prohibit [yourself from]
what Allah has made lawful for you, seeking the
approval of your wives? And Allah is Forgiving
and Merciful. [66]: 1)
Thus, hadiths which contain prohibitions but the
prohibitions are not written in the Koran, cannot be
accepted because according to Shahrur, Prophet was
not authorized in giving such prohibizations
(Syahrur, 2015; Aulassyahied, 2015). In another
meaning, nubuwwah is principles in understanding
the signs of God; even not only signs (verses) in the
Holy Koran but also signs of Allah in this universe
(natural law). Hadiths are example of exegesis or
example of the application of the verses of
nubuwwah; it can be accepted or rejected.
These classifications above also related to
limitation theory formulated by Shahrur. We have
observed that risālah manage limitation. The
consequences are, what contained in the nubuwwah
invites people to understand deeply the limitations
that have been emphasized in the verses of risālah
(Abidin, 2006; Aseri, Abidin, & Wardani). In sum,
nubuwwah invites people to understand their limits
in understanding risālah. This because when they try
to understand risālah, cannot be separated from their
own backgrounds such as culture, education and
social. Thus, with the existence of the nubuwwah,
people are invited to do the right perception and to
do the right reasoning, in accordance with the
scientific rules that have been formulated by experts.
Monodimensional Online Da’wah in Indonesia: A Study on Da’wah of Khalid Basalamah
2103
3 ONLINE DA’WAH IN
INDONESIA
Almost all people of Indonesia currently have
known who Khalid Basalamah is. Basalamah is a
preacher who very active in giving lectures in many
place, even he recorded his lectures in video format
and then uploaded to YouTube in his channel named
“Khalid Basalamah”. His full name is Khalid Zaeed
Abdullah Basalamah. He was born in Makassar on
May 1
st
, 1975 (Studio Basalamah, 2013; Ikhwan
Sunnah, 2016). Basalamah took education up to
doctoral level and all were consistent in Islamic
focus. He took undergraduate degree at the Islamic
University of Madinah; then took a Master degree at
the Muslim University of Indonesia and lastly, took
a doctoral program at Tun Abdul Razzak Malaysia
University. Recently, Basalamah is very active in
giving his lectures especially in South Jakarta. Like
authors said before, his lectures were recorded and
uploaded to internet (YouTube) and can be enjoyed
by public. Basalamah gives his lectures daily but he
gives different topics every day. For example on
Monday, Wednesday and Friday, Basalamah focuses
his lectures on Kitab Kabair; every Tuesday, he
focuses on Kitab Minhaj Muslim. He also gives his
lectures in different palces though more often around
South Jakarta (Ikhwan Sunnah, 2016).
Online lectures given by Basalamah also can be
found in his official website “KH-B” or
“KhalidBasalamah.com”. This site, in addition to
publish his documentary videos (Studio Basalamah),
also contains 411 articles that he may have written
about certain themes in Islam (Studio Basalamah;
Studio Basalamah). Therefore, we can conclude that
Khalid Basalamah is one of the preachers in this
Contemporary Era who actively and massively in
giving lectures in Indonesia. Lectures which given
by Basalamah are very attractive. It can be observed
from his subscribers in YouTube. Recently,
Basalamah has 414.000 subscribers and every single
video that he uploaded to YouTube has more than a
thousand viewers. Also, every article in his official
website has more than 200 readers. It proves that
Basalamah not only a contemporary Indonesian
preacher who is very active and massive in giving
lectures, but also very popular in Indonesia.
Characteristic of Basalamah’s lectures is that he
often inviting Indonesian Muslim to look back to
salaf teachings. It also makes he blamed for
spreading Wahabi radical teachings in Indonesia
especially by some figures from Nahdlatul Ulama
(NU). Even one of his lectures once dissolved by
NU (Liputan 6, 2017; Jatim Times.com, 2017). But,
all the accusations were denied by Khalid
Basalamah and his supporters that in fact, what is
voiced by Basalamah is purely Ahlussunnah wal
Jamaah or Sunni (Sunnah), not Wahabi. It's just true,
manhaj or path offered by Khalid Basalamah is
salaf.
4 SOLUTION FOR
MONODIMENSIONAL ONLINE
DA’WAH
4.1 About Monodimensional Da’wah
Focus of this resecarh is proving that there is a
problem on online da’wah given by Khalid
Basalamah and the problem can lead to radical and
extreme ideas. The problem is monodimensional
da’wah that is da’wah which is still oriented on four
things:
a. The idea of a particular school (madhhāb) is
made as an absolute truth or school-centric
(madhhāb-centric) (Wibowo & Naupal,
2018)
b. Rely only on textuality of Nas (The Holy
Koran and As-Sunna) or logocentrism
(Naupal & Wibowo, 2017)
c. Lack of dialogue, either with science or with
other schools
d. Da'wah is dominated by one-way delivery
and by one person
4.2 Monodimensional Da’wah Given by
Khalid Basalamah
Though he actively, massively and creatively in
giving lectures in this Digital Era, but content of his
da’wah is repetitive. Repetitive is meant by the
repetition of past teachings and imposed for all times
and places. (Wibowo & Naupal, 2018). It means that
Basalamah is creative but only in the sense of
da’wah media, not in the sense of da’wah content. In
sum, da’wah delivered by Basalamah is just simply
repeating the content that has actually been delivered
over and over again since the Classical Era. Of
course it is not unusual because what is taught by
Khalid Basalamah is the way of salaf people that is
the way of the previous scholars. It is not unusual
because actually the da'wah done by Islam, in
accordance with the Qur'an is to do repetitive earlier,
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that is constantly reminded of a teaching without
tiring. It can be seen in the verses of the Holy Koran,
namely:
And let them not turn thee away from the Signs
of Allah, after they have been sent down to thee;
and call mankind to thy Lord, and be not of those
who attribute partners to Him. (Q.S. Al-Qashash
[28]: 88)
However, this poses a problem in the current
Digital and Information Era. While Muslims today
need a balance between science and religion, the
da'wah done by Khalid Basalamah is still
monodimensional in the sense that it is still fixed
only on the religious science. Also, Khalid
Basalamah's da'wah is amonodimensional in the
sense that it is still fixed on the textuality of Nas or
still using deductive logic alone; also, Khalid
Basalamah da'wah is still madhhāb-centric.
In a video-da’wah titled “Minhajul Muslim: Bab
Adab, Pasal Ke-6, Adab terhadap Hewan”,
published on YouTube and uploaded on December
29, 2017, Khalid Basalamah explains that God's
compassion, through Islam, is to invite his people
and mankind as a whole to spread the love affection
also to all beings especially to animals. In the early
minutes, precisely at the 2′50″ to 3′40″, Khalid
Basalamah explains that in fact, one of the affections
of God that is about to be taught to man and spread
also to animals is to tell people to study it which of
course that of course only can be learned through a
variety of science, especially biology (Basalamah,
2017). Of course, there is no indication of
monodimensional in the sense of overriding general
science, because Khalid Basalamah invites Muslims
in the Era of Contemporary to contemplate the
power of God contained in animals; in short, inviting
Muslims to demand general science to study animals
that are part of his power. The need to study science
about animals also Khalid Basalamah mention at
4′40″, that is when he talks about animals that must
be released in the wild because it is already
determined by God so, need to learn it on campuses
to preserve the animal and its (Basalamah, 2017).
However, if we look back on the video especially
in the 20′15″ and also in the 21′15″, when Khalid
Basalamah talked about the animals that must be
killed (Basalamah, 2017), what was delivered by
Khalid Basalamah is still a monodimensional that is
still textually fixed on Nas. Suppose that when he
explains the obligatory killing wild and feral dogs
and plain black dogs, Khalid Basalamah judges that
we should carry them out without questioning the
content of the Nas as it has been commanded by
Allah and Muhammad. Indeed, in killing the snake
then Khalid Basalamah, in the 18′03″ mention the
context, that is by quoting one of the hadith
(Basalamah, 2017). However, the context is also still
textually fixed to Nas, in the sense, if it shows the
context of the Nas, then we must follow the context.
This shows that in the da'wah of this video, what is
conveyed by Khalid Basalamah is still textually
limited to Nas and which includes the Nas as the
validity of hadith based on sanad or hadith’s
narrators.
Not much different when Khalid Basalamah
talked about science in general. Whether in the video
or in his article, Khalid Basalamah still emphasizes
religious science more than any other science
because it is considered that religious knowledge is
able to reward directly to Muslims. Indeed, in his
four articles, Khalid Basalamah did not specify what
science is indispensable to prosecute (Admin KH-B,
2017a); especially when we see an article entitled
“Ikatlah ilmu dengan tulisan”, it is very clear that
Khalid Basalamah no longer considers that science
in the form of memorizing is more important than
science in the form of writing (Admin KH-B,
2017b). However, in three other articles, Khalid
Basalamah stresses that religious science is very
essential for the salvation of the world and the
hereafter. Suppose that in an article entitled “
Ilmu
agama ibarat air hujan yang turun ke bumi”, Khalid
Basalamah mentions that the religious science is a
science that can live all the sciences and life (Admin
KH-B, 2017c). So do in the article “Beramal tanpa
ilmu” and “Hilangnya ilmu”. In the first article,
Khalid Basalamah asserts that we should focus on
the obligatory and sunna that it is certainly written in
Nas (Holy Koran and As-Sunna) (Admin KH-B,
2017d); and in the second article, Khalid Basalamah
invites Muslims to be wary of the loss of knowledge
and the death of ṡāleh people who are very strongly
associated with the religious science (Admin KH-B,
2017e). In fact, in one video, Khalid Basalamah
considers the philosophical science is a science to
watch out for because it can damage a person's faith,
that is worshiping the idoltaries (Basalamah). Khalid
Basalamah's remarks related to the philosophy can
be proven through video with the title “Filosof,
Filsafat dan Bahayanya: Tanya Jawab Ustadz Dr.
Khalid Basalamah, MA.”. It also shows that what is
given by Khalid Basalamah is monodimensional
da’wah, that is still assume there are some sciences
Monodimensional Online Da’wah in Indonesia: A Study on Da’wah of Khalid Basalamah
2105
that can bring crisis of faith for Muslims like
philosophical science.
Similarly, when discussing women. Khalid
Basalamah is still textually based on Nas and
opinion of previous scholars who were also still
repeated by scholars today especially for those who
were fanatic or adhering to the teachings of the salaf.
In the article titled “Istri terbaik”, Khalid Basalamah
mentions that it is fitting that the wife should always
be to her husband and sincerely to all his decisions,
especially in terms of wealth (Admin KH-B, 2017f).
When speaking of safar or long-distance travel,
Khalid Basalamah also still considers that women
are obliged to be accompanied by his maḥram when
going to travel far, especially if you want to meet
men instead maḥram (Admin KH-B, 2017g). One
more thing that makes monodimensional in the
meaning of textualism on Khalid Basalamah online
da’wah can be observed in the article with the title
“Drawing animate creatures” (“Menggambar
makhluk bernyawa”). This article mentions based on
one of the hadiths that actually drawing what is
animate is not worthy even ḥarām because the real
one is only Allah’s right only (Admin KH-B,
2017h). Of the thousands of videos and hundreds of
articles uploaded on his official site and YouTube,
almost all of them only contain Islamic content in
terms of problems with eschatology and textual
morals, the morals are textually based on Nas such
as performing rituals that are sunnah and others.
Da'wah is also dominated by one-way delivery and
by one person.
4.3 Solution on Monodimensional
Da’wah by Khalid Basalamah
What Shahrur has formulated about the
classification of risālah and nubuwwah can be a
solution in reconstructing da'wah, either the content
or the methods used in the da'wah, especially those
similar to what Khalid Basalamah did. Through the
classification, Basalamah should be able to
distinguish between the definite and universal
revelation of God, which is uncertain and of a
particular nature. At least, in Islamic jurisprudence
has been taught as well, even in the rules of tafsir as
described by M. Quraish Shihab (Shihab, 2015). Not
all verses in the Qur'an are definite and universal, let
alone the traditions of the Prophet. As we have seen
in the thought of Shahrur, that the hadiths of the
Prophet are not directly related to worship and
morals, then the hadith should be examined first,
especially in matan. Shihab has also explained that
in truth, there are Prophetic traditions which the
Prophet himself acknowledged as his own
interpretation or opinion, not related to revelation
from Allah (Shihab, 2016). Consequently,
Basalamah should be more careful in sorting out the
revelations of God in preaching. Basalamah must be
able to sort out which belongs to the risālah and
which belongs to nubuwwah. When included in the
risālah, what is contained in the Qur'an or hadith can
be submitted in textually. Suppose in terms of
worship. Basalamah can convey what it is that the
prayer that is really desirable by Allah is like what
the Muhammad exemplified such as standing,
crossing, bowing, prostration, the number of raka’ah
and the reading too. Unlike the case with the verses
that are closely related to nubuwwah.
Because of the division between risālah and
nubuwwah, it is certain that what Muslims do after
the Prophet’s death also belongs to one of them,
namely the application of nubuwwah verses. In this
case, Basalamah can no longer perform
monodimensional da’wah. As has been pointed out
that nubuwwah, in thinking Shahrur closely related
to the scientific method used by humans in
perceiving the surrounding world or non-textual
verses of God. This means that when conveying the
hadiths or verses of the Qur'an, Basalamah can no
longer only convey from one viewpoint of a
particular school or figure, but must involve other
schools of thought as well as other thoughts outside
of Islamic thought. Suppose related to his da’wah
about science. What should be done by Basalamah is
to realize that in fact, religious science or general
science is not two separate things, but should be
integrated. It is because the sciences that emerged
after the death of the Prophet is an attempt of
application of nubuwwah over verses of Al-Quran
and hadiths of the Prophet in the form of Sunnah
risālah. Similarly, da'wah related to women and
others. Basalamah should not only convey that what
it conveys is a certainty when it is based only on the
point of view of certain schools of thought and point
of view that may not be contrary to what is believed
by Basalamah.
If we look further at Shahrur's thought, we will
find that the distinction does not lead to
disintegration, but rather to integration. As we have
seen that risālah is related to aqidah, worship and
morality in general, while nubuwwah is concerned
with scientific things. This shows that risālah can
only be perceived if we also pay attention to
nubuwwah. Suppose that in relation to morals, that
indeed adultery is ḥarām and punishment is
obligatory to be abandoned, but the special things
related to the limitation of adultery punishment is
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nubuwwah. In short, when punishing an adulterer
means not having to be whipped, but also with other
forms of punishment depending on the condition of
the community and how the local community or a
country has agreed in determining the criminal law
for the perpetrators of criminal acts including
adultery. Thus, the other consequence is as has been
emphasized by some figures and researchers that
da'wah also must touch the local cultures (Bukhari,
2015; Rosidi, 2013) to integrate between risālah and
nubuwwah. That is, with nubuwwah, we can
understand the essence of a culture so that we can
take what is positive and in accordance with tawhid
in Islam contained in a cultural product which we
then integrate with the values or rules that have been
established in the risālah.
Another consequence is that as Basalamah and
the other da'i have understood the difference
between risālah and nubuwwah, then we should pay
more attention to traditions presented. There should
be no mixing between traditions that are related to
the Prophet's personal life with hadiths of risālah
whose content contains more general rules of
worship and morals. Not only that,
monodimensional da'wah related to the delivery of
hadith can also be minimized by considering various
aspects of these traditions (Auda, 2007). The
preachers are no longer just fixated on sanad, but
also more emphasis on matan. Shihab and Ahmed
Subhy Mansour also stressed thus; because the
search of the current sanad is very difficult to trace,
it should be noted is the matan, which is juxtapose
content of hadiths with content of the Quran
(Shihab, 2013; Mansour, 2015). If appropriate then
it should be accepted, otherwise it may be
considered to be rejected.
Finally, the classification of risālah and
nubuwwah can minimizes the monodimensional
da'wah because with such a classification it strongly
presupposes the occurrence of dialogue among
experts, be it among religious scholars; between
religious scholars and non-religious; even with other
thinkers outside of Islam (Wibowo & Naupal, 2017).
Da'wah is no longer a mere one-sided or only
focused on one thing alone, but also involves
another party or a dialogical da’wah. As has been
emphasized also by M. Quarish Shihab that the
essence of dakwah itself is to convey and dialogue
with the community (Shihab, 2016). That is, da'wah
should not only patronize listeners, but give deep
understanding to the listener and deep understanding
that can only be reached when da’wah is no longer
monodimensional. An article mentions that the most
important thing to be realized by the preacher is his
own cognitive capacity. This means, preachers
should not carelessly make efforts to deliver
information that is not understood by him in depth
(Setiawati, 2012). In other words, logocentrism in
da'wah can also be minimized, namely the
assumption that there is still a hierarchy between the
religious science and general science (Naupal &
Wibowo, 2017). In case of Basalamah is when he
speaks of philosophy. If Basalamah did not
understand deeply what philosophy is, then
Basalamah should not talk more about it or if
necessary to dialogue with philosophers, especially
in Indonesia.
5 CONCLUSION
Da’wah in Digital Era has to be reconstructed from
its basis. It means that da’wah not only using new
media such as internet, but also using the most
crucial methods such as dialogue in developing
comprehensive understanding. With the
classification of revelation made by Muhammad
Shahrur, preachers are expected to understand which
revelation that can be understood textually, such as
revelation in form of risālah and which revelation
that can only be understood contextually, such as
revelation in form of nubuwwah that requires the
involvement of natural and social sciences. Thus, the
main task that must be done by preachers today is
the readiness in the openness to the dialogue and this
dialogue is not only dialogue with religious leaders,
especially one religion or one school; but to hold
dialogue with figures in the field of natural and
social sciences and also religious leaders from
various religions and various schools (Farihah, 2014;
Zaini, 2016). This is done to minimize the
monodimensional da'wah that can lead to the growth
of radical, extreme and terrorist ideas in the midst of
Indonesian Muslim society. Furthermore, this
multidimensional da'wah can also minimizes
discrimination by majority against minority, thus
making the majority give equal opportunity to
minority in social, cultural, economic or political
terms.
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