The Understanding of Friday Prayer Attendees (Mustamik) Towards

Friday Sermon Discourse

Fahruroji Fahruroji, Moh. Rakhmat and Muhammad Shodiq

Universitas Islam Nusantara, Bandung, Indonesia

fahruroji@uninus.ac.id

Keywords: Discourse Understanding, Friday Sermon, Friday Prayer Attendees.

Abstract: Discourse discussions have not received much attention from linguists, even though discourse is a cluster of

sentences that has a communicative information unit. Discourse analysis reached a new stage of

development in the 1970s. Language studies include grammar and meaning that need to be supported by

context in a communication process. The process of communication will succeed if it meets the universal

pragmatic requirements, specifically cognitive understanding, statement validity, honesty of speaker and

listener, and conformity with the normative bases of the speakers. The method used in this research is

descriptive. The source data are khotib or preachers who preach in the cities of Bandung and their

surrounding areas and mustamik or Friday prayer attendees who at that time listen to the sermon. This

research is expected to give an overview of how the mustamik or comprehend the sermons delivered by the

khotib. Results show that most of the mustamik (69.57%) said that they actually understand the khutbah

discourse delivered by the khotib. The mustamik comprehension to the khutbah will be used as a

representative model in making the text of the Friday khutbah in accordance with the results found in the

study.

1 INTRODUCTION

It is no exaggeration to say that the study of

discourse in Indonesia has not received sufficient

attention. Syamsuddin (1999) says that discussion

and discourse analysis is a relatively new field and

still lacks the attention of linguists in general. Since

the discussion of discourse is in fact perpetrated by

sociologists, anthropologists, and philosophers, not

by linguists.

Djajasudarma (2006) mentions that experts argue

that discourse is a cluster of sentences that has a

communicative information unit. Until the late

sixties, the discourse analysis had not received much

attention from linguists. Discourse analysis reached

a new stage of development in the 1970s. Firth

(1935) is a linguist who first advocates discourse

study. Through his idea, he mentions that the context

of the situation needs to be studied by linguists

because language studies and language work are in

context. The study of language cannot be done if

only depends on linear arrangements. Language

studies include grammar and meaning.

The study of discourse is actually the most

complete language element when it is viewed in

terms of its completeness. Discourse is not only

supported by segmental elements of a language such

as sentence, morpheme, phoneme, but also

supported by non-congruent elements, such as space,

situations, time of use, purpose of language usage,

language user, intonation, pressure, meaning, and

feelings of language. Without these elements,

discussion of discourse cannot proceed as expected.

In terms of function as the basis of epistemology,

separating subject from the object and encouraged

the empiricists to restrict scientific analysis or study

is solely within the framework of accuracy of

measurement. Discourse is then measured by

considerations of truth and its untruth (according to

syntax and semantics), but not on the basis of

whatever resources that it can produce or to whom it

is directed.

Furthermore, within the framework of the

epistemology of key phenomenology in seeking the

link between language and social action is inter

subjectivity. Because through this relationship, the

formation of meaning, including the establishment

of social reality (the social construction of reality), is

continuously conducted by members of the

community.

224

Fahruroji, F., Rakhmat, M. and Shodiq, M.

The Understanding of Friday Prayer Attendees (Mustamik) Towards Friday Sermon Discourse.

In Proceedings of the 1st International Conference on Educational Sciences (ICES 2017) - Volume 2, pages 224-230

ISBN: 978-989-758-314-8

Subjectivity and agency, with no doubt, have

become the main starting point for

phenomenologists to understand social discourse.

Language, in their hands, is not only acceptable as it

is, but is regarded as an intermediary for the

disclosure of certain intents and meanings. To them,

discourse is an attempt to reveal the hidden

intentions of the subject which expresses a

statement. So, it makes sense to say that "to

understand the creator better than he understands

himself is by (showing) the implicit expression

forces in the discourse beyond the horizon of his

existence."

From that view it is known why interpretation as

a method of disclosure of meaning contained in

human discourses, behavior, and actions become so

important in order to know the subjectivity and inter

subjectivity earlier. According to Alferd Schutz, to

be able to understand human actions well, we must

also understand the basic motive by putting

ourselves in the speaker's position. The

pronunciation is unacceptable in spite of the fact that

it has fulfilled syntactic and semantic rules. But it

still needs interpretations following the structure of

the speaker's meaning. It is only in this way that the

symbolic relationship between the listener and the

speaker can occupy a central position in order to

reveal the hidden meaning of a discourse. From

here, it is drawn to such annexes as

ethnomethodology and symbolic interactions in

social sciences, especially sociology and

anthropology.

Geertz understands language as one of the

cultural symbols that serves to provide orientation,

communication and self-control to humans. Thus,

for Geertz, language is not only understood in mere

cognitive functioning, but more importantly in the

capacity of producers and producers of social reality.

To the extent that language is a symbolic production

process, it is inseparable from the speaker's "intent".

Social investigations with language and discourse

should be done to bridge the gap between the text

and its readers, so that at the end they can fully

understand the intent of its "creator".

In addition to Geertz, Herbermas (1981) gives his

theoretical addition to what has come to be called

the theory of communicative action or theory of

communicative competence that is the basis of his

studies on Modern social problems, which is heavily

influenced by his analysis of language and

discourse. Herbermas emphasizes that the

importance of inter subjectivity aspects in discourse

processes. He primarily views language as a medium

for connecting the subject with three areas,

specifically the external region, the social realm, and

the inner world. The first area refers to situations

outside the community in which the subject is

located. The second area refers to the totality of

interpersonal relationships that have normative rules

in society. While the third area, refers to the totality

of subjective intentions and experiences of the

speaker.

For Hebarmas, discourse and communication

transactions (communicative transactions) are

attempts to find common ground and mutual

understanding between participants. The process of

communication, he argued only, would succeed if it

fulfilled the universal pragmatic requirements,

specifically cognitive understanding, validity of

statement, honesty of speaker and listener, and

conformity with the normative bases of the speakers.

As a normative basis in the process of

communication, these universal pragmatic elements

are of course deeply influenced by external

dimensions such as economic systems, social

formations, and the degree of evolution of society in

which the subject lies. The practical implication is

that only in the context of a rational and "matured"

society, a truly meaningful communication can take

place.

In the level of discourse, which is greater than

the sentence, we can place the sentence at a level

approximately equal to "movement". At the level of

discourse which is especially done in the classroom,

the highest level is "lesson", then the next level is

"transaction", next is "exchange", then it is

"movement", and finally the lowest is "action".

Indonesia as a predominantly Muslim country, of

course, whose citizens are carrying out their

religious obligations, one of the obligations that

must be executed is the Friday prayer. Friday prayer

which is held once a week must be preceded by

"Two Khutbah" delivered by a sermon. Submission

of the sermon to the attendees is the delivery of

discourse in which there are “penyapa” (greeter) and

“pesapa” (people who are greeted).

The discourse given by khotib becomes very

important because the attendees must listen to it well

so that the messages conveyed by the khotib can be

a lesson to be able to increase their devotion to Allah

SWT. Khotib delivers his discourse in oral form.

Oral discourse that emphasizes "content" can be

speech, lecture, preaching, preaching, lecture, or

reclamation. Besides "content", "language" as a tool

to convey messages is not separated into attention.

This is the focus of the author's study to uncover the

discourse model of Friday's Sermon and the extent

The Understanding of Friday Prayer Attendees (Mustamik) Towards Friday Sermon Discourse

225

to which the Friday Prayers attendees understand the

discourse.

In general, the purpose of this study is to

determine the general condition of khutbah

discourse delivered by khotib at the time of Friday

prayers. While in particular, this study aims to find

out more about the discourse of the sermon

delivered by khotib. Then, it is hoped that the

description of the Friday sermon discourse can be

obtained in accordance with the guidance of the

worship and the demands of the development of

society. It is also to know the response of the

attendees whether they understand the Friday

sermon preached by the khotib or not.

In general, on the basis of the facts already

mentioned in the introduction above, and the

purpose and urgency of this study can be expressed

by the formulation, "How is the model of the sermon

preached by khotib?" Specifically, this research tries

to answer the problems below.

a) In what situation does the preacher preach his

sermon?

b) Does the preacher propose the "Title" or

"Theme" of the sermon he will deliver?

c) Does the preacher convey the discourse of the

sermon according to the context?

d) Is the discourse of the sermon delivered by

the khotib can be understood by the

congregation (mustamik)?

e) Is the time spent by preacher at the time of

preaching conforms to the wishes of the

Mustamik?

f) Did the khotib in preaching his sermon

prepare the text of the sermon?

This study will contribute positively to the

development of khotib mastery on the material to be

delivered at the time of the sermon, so that the

message conveyed to the khotib can be understood.

Listening to the sermon well is mandatory, so that if

someone says a word to his friend, it already

includes as ignoring the sermon. Therefore, this

study would like to reveal the empirical data that

occurred about the understanding of preaching

delivered khotib on real situation in the

implementation of Friday Khutbah.

2 LITERATURE REVIEW

The main term used in this study is the

understanding of the discourse of Friday sermon by

mustamik. Theoretically, the meaning of the

discourse and its analysis will be explained as

follows.

2.1 Discourse

Discourse is a complete linguistic recording of

communication events (Samsuri, 1987). Discourse is

also the most complete unit, which in the

grammatical hierarchy is the highest unit, realized in

the form of a complete discourse (novels, books,

etc.), paragraphs, sentences, or words that carry the

complete message (Kridalaksana, 1984). Likewise,

Tarigan (1987) mentions that discourse is the most

complete and highest or highest language unit above

a sentence or clause with continuous high coherence

and cohesion that has a real beginning and end, and

it is delivered orally or written.

In the context of discourse-critical, Van Dijk

(1988) argues that discourse analysis is a type of

discourse analytical research that primarily studies

the way social power abuse, dominance and

inequality are enacted, reproduced and resisted by

text and talk in the social and political context. With

such dissident research, critical discourse analysts

take explicit position, and thus want to understand,

expose and ultimately to resist social inequality.

What is meant by discourse analysis in this study is

that a critical analysis of the overall discourse

contained in sermons and books of sermon

collection in order to analyze whether the discourses

are related to behavioral changes or not.

Critical discourse analysis views discourse - the

use of language in speech and writing - as a form of

social practice. Explaining discourse as a social

practice implies a dialectical relationship between a

particular discursive event with its situations, the

institutions, and the social structure that embodies it.

A dialectical relationship is a two-way relationship:

discursive events are shaped by situations,

institutions and social structures. The events also

form all three. From the complex relationships

between language and social facts, it is found out

that the ideological effects are often unclear and

hidden in the use of language as well as the

influence of power reliance.

2.2 Content Analysis

Content analysis is one of the research techniques to

describe communication messages objectively,

systematically, and quantitatively. Flournoy (1992)

mentions that content analysis is a method for

observing and measuring the content of

communication. Flournoy reveals that instead of

observing people's behavior directly or asking them

to respond to scales, or interviewing them, the

investigator takes the communications that people

ICES 2017 - 1st International Conference on Educational Sciences

226

have produced and asks questions of the

communication. In the meantime, communication

experts from Ohio University, Guido Stempel (1981:

119) defines content analysis as a formal system for

doing something that we all do informally rather

frequently, drawing conclusions from observations

of content.

Although this content analytical approach is

more widely used in the context of Communication

Science to analyze the contents of mass media, the

approach can also be adopted into the Language

Science with little change. In this research, content

analysis is the analysis of the content of the sermon.

It analyzes the material or topic to be presented, the

presentation, the use of the language, or the message

to be conveyed.

2.3 Language Analysis

As we know that language is composed of

phonemes, morphemes, phrases, clauses, sentences,

and paragraphs. Such composition has been studied

for centuries by mankind, then three major streams

in linguistics emerges. The three major streams are

traditionalism, structuralism, and generative

transformation. The generative transformation

emerged in 1957 after Chomsky had published his

book Generative Transformational Grammar. This

stream displays generative ideas, and this goes

against the flow of distributions.

Language analysis lies in the linguistic side.

Therefore, his analysis uses the framework of

linguistic theories, specifically paragraphs,

sentences, phrases, morphemes, and phonemes. Has

the language usage conformed to these rules?

2.4 Friday Sermon

Friday's sermon is the two sermons delivered by a

sermon as part of the Friday prayer requirement.

Friday sermon is delivered before the Friday prayer

on the condition that they must be sequential, i.e.

khutbah first then just do the Friday prayer.

The sermon should be understood by its

attendees (mustamik). Therefore, it will have a

positive impact on the mustamik, and it can change

their behavior in everyday life. The khotib should

pay attention to his sermon to make his khutbah

understandable by the attendees.

The author found 3 studies related to the

discourse of the Friday Khutbah. First, a

sociolinguistic study conducted by Amir Ma'ruf

(1999) which discusses the type of code and

function of the discourse of the Friday sermon

discourse. This study focuses on the type and

function of the code used in the Friday Khutbah

discourse, but it does not discuss whether the

discourse of delivered Friday sermon is understood

by the congregation or not. The second study was

conducted by Khundharu Sadhono and I Dewa Putu

Wijana (2011) with the title "Discourse on Friday's

Sermon in Surakarta: A Cultural Linguistic Study".

This study focuses on cultural linguistic problems,

but it does not expose the discourse of the Friday

sermon or the understanding of its attendees. The

third study was conducted by Suharyo (2012),

entitled "The Form and Function of the Friday

Khutbah Discourse Code". This research is almost

identical to that the first study which addressed the

problem of code type and function. These three

studies are different with the research that the author

does.

3 RESEARCH METHODS

3.1 The Scope of Research

As already known that in the discourse, there are

greeter and greeted. In Friday prayer, khotib is as the

“greeter” who conveys the sermon, and Friday

prayer attendees are as the “greeted” who listen to

the sermon. Therefore, the khotib and the Friday

prayer attendees can be object of research. The

source of this research data is the khotib who

perform their sermons in different mosques and

mustamik who attend the Friday prayers at mosques.

The location of the mosque as the subject of research

is located in Bandung cities and their surrounding

areas.

3.2 Research Methods

The research method used is descriptive method by

emphasizing deep research on the problem under

study. It is conducted in a caustic study to khotib and

Friday prayers attendees in Friday Prayers.

3.3 Data Collection

Data collection tool used in this research are:

a) Direct observation of the moslems who attend

the Friday prayers.

b) Interview to the mustamik who attend the

Friday prayers also the khotib who have

delivered the sermon.

The Understanding of Friday Prayer Attendees (Mustamik) Towards Friday Sermon Discourse

227

c) The collected data are then examined and

calculated in accordance with the results

obtained from the responses of the khotib and

mustamik. The data are then identified,

analyzed, and interpreted.

d) The results of this interpretation are expected

to answer research questions or formulation of

problems that have been raised on the

formulation of the problem.

e) Questionnaires are distributed to khotib and

mustamik.

3.4 Data and Data Sources

The data used is the collection of questionnaires that

have been filled by the khotib and mustamik, the

results of interviews with them, and observations

made at the time of Friday prayers. The data

collected from the Friday Prayers are 23. These data

are collected from different mosques, but some data

are obtained from the same mosque in which four

people became the research sample.

4 RESULTS AND DISCUSSION

Data obtained from people who attend Friday prayer

in the mosques that are used for Friday prayers. The

name of the mosque and its address can be seen in

the following table 1.

Table 1: Name and address of the mosques.

Name of Mosques

Address of Mosques

Al-Mubarokah

Cibaduyut Bandung

Umar bin Khotob

Nanjung Mekar Bandung

Al-Ikhlas

Cipatat Buah Dua Sumedang

Al-Hikmah

Soekarno Hatta Bandung

Sirojussalam

Soekarno Hatta Bandung

Miftahul Jannah

Congeang Sumedang

Al-Ikhlas

Soekarno Hatta Bandung

Al-Ikhlas

Soekarno Hatta Bandung

Al-Ikhlas

Soekarno Hatta Bandung

Al-Ikhlas

Soekarno Hatta Bandung

An-Nur

Asia Afrika Bandung

Nurrohman

Mengger Girang Bandung

Al-Firdaus

Bandung Barat

STT Mandata

Dewi Sartika Bandung

Al-Fatah

Ciherang Sukabumi

Miftahul Barokah

Sukasenang Garut

Al-Hidayah

Cikendal Sumedang

Al-Burhan

Sirna Galih Bandung

Al-Muawanah

Pusaka Jaya Subang

Al-Mi’raj

Kp. Pancuran Bandung

Madinah

Antapani Bandung

Assolihin

Pungkur Bandung

As-Suada

Mande Cianjur

The table above shows the mosques that become

the object of research which are mostly in Bandung

area. Some of the mosques are in the surrounding

areas such as Subang, Sumedang, Garut, Cianjur,

and Sukabumi.

The Friday prayers attendees who are willing to

talk and fill out a questionnaire that has been

provided are 23 people. The data obtained from

these 23 attendees are discussed and analyzed. Their

complete identities were not mentioned, this was

done to maintain their privacy. The formal

educational background of these 23 attendees can be

seen in the following table.

Table 2: The Educational Background of Friday Prayers

Attendees.

Academic

Background

Frequency

Percentage

SD/MI

SMP/MTs

8,70

SMA/SMK/MA

56,52

21,74

Total

100

Table 2 above shows the educational background

of Friday prayers attendees which is varied from

elementary school/MI to university. The least is the

SMP/MTs by 8.70%, and the most are

SMA/SMK/MA by 56.52%, while the College is

21.74%. This educational background will also show

their level of understanding to what have been

delivered by khotib in his sermon.

From the category of Friday prayer attendees’

age, it is also varied. The youngest is 16 years old,

and the oldest is 65 years old. The category of age

can be grouped at intervals as follows.

Table 3: Age Classification Range of Respondents.

Range of Age

Frequency

Percentage

59 – 65

8,69

52 – 58

45 – 51

13,04

38 – 44

13,04

30 – 37

13,04

23 – 29

34,78

16 – 22

17,39

Total

100

From the Table 3 above, it can be seen that the

majority of respondents are between 23 - 29 years

old by 34.78%. Those who are between 16 - 22

years old are 17.39%, and those who are between 30

- 37 years old, 38 – 44, and 45 - 44 years are

13.04%. While the age of between 59 - 65 years is

the least by 8.69%.

The sermons delivered by the khotib are certainly

in formal and official situations. This is done

because the discourse is different from ordinary

speech in general. When the question of the

formality and the inauguration of the khotib in

giving their sermons was asked, all of the khotib

(100%) answered that their sermons are formal and

ICES 2017 - 1st International Conference on Educational Sciences

228

official. This can be more clearly seen in Table 4

below.

Table 4: The sermon which conveyed formal and official.

Situation

Frequency

Percentage

Formal and

Official

100

Less Formal and

Official

Informal and not

Official

No Idea

Total

100

This shows that in Friday prayer, the situation is

formal and official. Therefore, khotib in delivering

his sermon is formal and official. This is in

accordance with the theory of language variation

based on the level of formality variation, the

language is divided into five kinds of styles, that is

formal style, style or variety of business

(consultative), casual style or variety (casual), and

intimate style or variety (intimate). Furthermore,

Chaer (1995) mentioned that formal or formal

variations are variations of the language used in state

speeches, official meetings, religious lectures,

textbooks, and so on. The official pattern and rules

are established as a standard.

In term of the language of instruction used by

khotib, other than those required to use Arabic, can

be seen as Table 5 below.

Table 5: Languages which used by preacher.

Language

Frequency

Percentage

Arabic

21,73

Indonesia

73,91

Sundanese

4,35

Others

Total

100

In term of the delivery of the title or theme of the

sermon delivered by the sermon, or as in question of

whether the khotib mentioned the title or theme to be

delivered in his sermon, 11 attendees (47.82%)

responded that the title or theme was mentioned.

This is in accordance with the attendees who said

that the khotib did not mentioned the title or theme

of his sermon. While attendees who said not know is

only 1 person or by 4.34%, and who said very not

know does not exist. More details can be seen in

Table 6 below.

Table 6: The preacher informed the topic or theme.

Situation

Frequency

Percentage

Conveying/

Informing the

Topic

47,82

Not

Conveying/Info

rming

47,82

Not Sure

4,34

No Idea

Total

100

Answers to the questions concerning if the khotib

prepared the discourse of the sermon in the form of a

written text can be seen in Table 7 below.

Table 7: Preparation of sermon text which delivered

Situation

Frequency

Percentage

Preparing the Text

82,61

Not Preparing the Text

4,34

Not Sure

13,04

No Idea

Total

100

If we look at the Table 7 above, it is clear that

almost all of the khotib (82.61%) prepared their

sermon texts, and only 4.34% of them who did not

prepare, and 13.04% of them said that they did not

know. From this perspective, it can be said that if a

khotib wants to deliver a sermon, he should prepare

the material to be delivered to the attendees.

The answers to the question in term of the

understanding of the attendees to the material or

content of the sermon delivered by the khotib can be

seen in Table 8 below.

Table 8: Understanding the material or content of the

sermon.

Answer

Frequency

Percentage

Very Understand

69,57

Understand

8,60

Not Understand

21,74

Very Unfamiliar

Total

100

Table 8 above illustrates that most of the

attendees by 69.57% said that the material or content

delivered by khotib was certainly understandable.

8.60% of the attendees stated that they understood.

21.74% of the attendees said that they did not

understand. No attendees answered with not

understand.

The answers to the question of the sermon

duration delivered by the khotib of whether the

sermon has been in accordance with the expectations

of the mustamik or not can be seen as in Table 9

below.

The Understanding of Friday Prayer Attendees (Mustamik) Towards Friday Sermon Discourse

229

Table 9: Conformity of time with expectations of

congregation.

Answer

Frequency

Percentage

Appropriate

82,61

Inappropriate

8,69

Not Sure

8,69

No Idea

Total

100

Table 9 above shows that 82.61% or almost all of

the attendees stated that the duration of sermon is in

accordance with expectations. 8.69% of the

attendees stated that the duration is not in

accordance. 8.69% of the attendees stated that they

did not know. It can be interpreted that the

expectations about the sermon duration of the

attendees have been fulfilled.

The answers to the question of what the ideal

length of time according to the attendees can be seen

in Table 10 below.

Table 10: Ideal time spending for sermon.

Time Range

Frequency

Percentage

15 – 20 minutes

65,21

21 – 25 minutes

13,04

26 – 30 minutes

17,39

More than 30 minutes

3,34

Total

100

According to the attendees, as can be seen in

Table 10 above, the ideal time to deliver Friday

sermons is between 15 - 20 minutes. It is answered

by 65.21% of the attendees. It means that most of

the attendees expect the sermon to be delivered in 15

- 20 minutes. Those who expect 21 - 25 minutes are

13.04% and those who expect 26 - 30 minutes are

17.39%. Those who expect more than 30 minutes

are only 3.34%. This is consistent with the Prophet

Muhammad saw does that he shortened the sermons

and prolonged the prayer as in the Hadith which

states that the actual long prayer and short sermon is

a sign of khotib scholarship (H.R. Muslim no 869).

How many minutes are considered short is answered

by the response of Friday prayers attendees or

mustamiin that is 15-20 minutes.

5 CONCLUSIONS

After discussing the data collected from the

respondents in the Friday prayers and doing the

analysis of the data, it can be concluded that the

sermon delivered by the khotib is in line with the

expectations of most worshipers Friday prayers.

Most of them also say that the sermon delivered by

the khotib can be understood. The duration of the

ideal sermon according to the attendees is 15 - 20

minutes. It shows that short duration of sermon

delivery will be both effective and understandable

by the Friday prayers attendees.

Therefore, the sermons of the discourse that will

be delivered to the attendees should not be too long

and use formal and official language, as well as are

easily understood, so that the message delivered by

the khotib can be understood by the Friday prayers

attendees. Messages that have been delivered by the

khotib and can be understood by the attendees are

expected to have a positive influence on them.

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