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
Through history, women have played various roles
and functions which are not less important than
men’s. It is similar in the postmodern era today,
where the struggle for emancipation has become the
demands of women. Since the general election in
2004 for example, the demand resulted in the
recognition of 30 percentage of legislative candidate
spots that must be filled by women. The roles of
women are not only limited to domestic territory but
also to the public domain. Women are no longer
perceived with the paradigms of biological
perspective and patriarchal culture that tend to
reduce their roles and functions. Women are no
longer perceived as biological beings whose basic
functions carry out natural tasks and domestic duties
such as pregnancy, childbearing, breastfeeding,
home keeping, and husband comforting, but rather
are positioned on important roles as well as the roles
of men in various fields in social, political,
economic and religious life.
This began to emerge recognition, appreciation
and giving such a great socio-cultural opportunity to
build all aspects of life for women. The appearance
of women being the supreme leaders of the state,
corporate leaders, science and technology experts, as
well as professionals in various fields are essentially
a concrete reality of the potential and abilities
possessed by women.
Indonesia as an integral part of the world
community and global civilization, also has many
female characters. They can also be found in Medan,
the capital city of North Sumatra where there are a
significant number of female individuals who are
socially accepted, acknowledged, and positioned as
role models of society because of their knowledge,
devotion as well as real work in the midst of society.
In the field of religion, there are a number of female
figures whose abilities and dedication are recognized
and have contributed positively to the development of
the nation. Some of them work in the field of Islamic
da'wah or become daiyah (also known as ustadzah).
Islam as a religion of da'wah, demands its
followers to spread Islam in the midst of society.
The task is an obligation for every Muslim, both
male and female. However, it must be admitted that
men outnumber women taking part in the field of
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
277

da'wah. The reasons behind this number difference
are not found out yet. The demand is definitely not
one of them as there are a lot of Religious Assembly
that is managed and consists of women. These
groups need the presence of da'iyah. In addition,
there are several religious issues relating to women's
lives and the role of daiyah is extremely important to
explain these issues more transparently. During the
era of the Messenger of Allah, this role was done by
his wives, Especially Khadija and Aishah. They
played active roles in explaining the religious laws
relating to the problems faced by women.
Based on the reality in the community that the
number of da'iyah relatively fewer than that of da'i
(male Islamic preachers), it is necessary to find out
the reasons. Furthermore, it is also interesting to
explore the factors that lead current active daiyah to
become Islamic preachers and the reasons behind
their decision to become ones despite their other
roles as the wives for their husbands and the mothers
for their children.
2 REVIEW OF LITERATURE
2.1 Understanding and Scope of
Da'wah
Da'wah in the same limited sense with the lecture is
the activity to invite people to understand, live and
practice Islam and prevent people from doing that is
forbidden by Allah SWT. These two activities are
summarized in terms of amar ma'ruf nahi munkar.
The meaning as stated by Sheikh Ali Mahfudh
(1952: 17) is to motivate people to goodness and
guidance, enjoins good deeds and prevents from
evil, for the happiness of the world and the hereafter.
In a broad sense, it is understood as an effort to
reconstruct society in accordance with Islamic social
ideals, which is a mercy for the universe. To be
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
communication, such as lecture or hear and learn in
a religious assembly, or using electronic media such
as radio and television. Da’wah bil katabah or
through writing conveys religious messages through
print media such as bulletins, brochures,
newspapers, magazines and books. While da'wah bil
hal is da'wah with exemplary and social action.
2.2 The Law of Da'wah
Islam is a religion of message or religion of da'wah.
This is in accordance with the duties of Prophet
Muhammad SAW. Namely to convey the revelation
it receives to mankind. In fact, da'wah is a linking
link between the revelation that comes from Allah
SWT with human beings whose directive, guidance
(hudan) and way of life are to be passed.
Furthermore, preaching is the journey of the life of
the prophets which is then forwarded by friends and
Muslims.
Based on the texts of the Qur'an and Sunnah the
scholars have tried to establish the law of da'wah.
They agree that the law is compulsory. But there is
still a difference of opinion, between fardhu 'ain
(induvidual obligation) or fardhu kifayah (collective
obligation). Among the scholars who argue fardhu
'ain is Muhammad Abduh. While those who say
fardhu kifayah include As-Syaukani, Qurthubi, and
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.
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
Islamic society, responsibility should be given to
every member of the community and enliven the
conscience of individuals to self-control, which then
develops into society's prince, to stem and eradicate
munkar (the evil), for the sake of the safety of
society as a whole.
Da'wah in the position of fardhu-'ain, is a duty
for every Muslim who is mukallaf (mature), both
men and women. That obligation was at first an
obligation to the Prophet Muhammad only, but on
the 9th of Dhu al-Hijjah when the Prophet
undertook the pilgrimage, there had been a handover
of da'wah from the Prophet to the Muslims present
at Arafat. At that time the Prophet advised that those
present should let the non-attendees present
2.3 Female Islamic Preacher
As mentioned above that da'wah is an obligation
upon every Muslim person both male and female.
The task is a feature and Muslim identity wherever
they are. The proposed verse of Surah al-Tawbah
verse 71: And those who believe, men and women,
some of them (are) to be a helper to others. They
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
ICMR 2018 - International Conference on Multidisciplinary Research
278

duty without giving differences between men and
women and they even tend to be absolute. Further,
he said, that the scholars require the establishment of
amar makruf nahi munkar which takes leadership,
and mutual help to help between men and women. It
has been shown by the Prophet Muhammad SAW.
His wives greatly sacrificed and played an active
role in the development of da'wah. Khadijah and
A'ishah were two of the wives of the Prophet who
did a lot of in defending and preaching Islam,
especially among women.
Polygamy as performed by the Prophet has its
own meaning in the perspective of Islamic da'wah.
More broadly according to As-Shobuni, (tt: 20-29)
the Prophet's polygamy had significance in terms of
educational, da'wah, social and political aspects. In
terms of propagation, the prophet’s wives took the
role of explaining the laws relating to women, such
as menstruation, nifas, wiladah etc.
At present time, Islamic da'wah desperately
needs human resources of women who become
da'wah perpetrators to preserve da'wah especially
among women themselves. Da'wah bil kitabah also
need the writings and opinions of women for
newspapers, magazines and various other print
media outlets. The role of da'wah of women is also
needed in the field of education, medicine,
kindergarten, and all fields of work in accordance
with the nature of women, without prejudice to the
main task, which is taking care of the family and
educate the child.
3 RESEARCH METHOD
This research focuses on women religious leaders,
who became the female Islamic preachers or
da'iyahs in Medan. The term daiyah in this study
refers to female individuals who have the ability to
motivate and influence the religious behaviour of
society through da’wah activities.
3.1 Objectives of the Study
This study aims to inventory, decrypt, analyse, and
gain a comprehensive understanding of daiyah in
Medan. While practically, this study aims to write or
compile biographical history of da'iyah in the form
of biographies that can provide a comprehensive
picture of various aspects of life, including their
influence and role on development. In more detail
the purpose of the study is aimed to know the
background of the life of da'iyah include: heredity,
educational background, the thoughts and activities
of their da'wah. In addition, this study also records
the works they produced, both concerning
theoretical work of science and practical one.
3.2 Research Approach
This research is a figure research conducted with
qualitative approach, oriented towards
phenomenologism and verstehen, which focuses on
the understanding of the object under study by using
the" frame of reference "of the researchers
themselves. Thus, clarity, wealth and depth of data
are a measure of the validity of this study.
3.3 Source of the Data
The research data was obtained from two sources,
namely primary source and secondary source. The
primary source was from five da'iyahs; Aminah,
Badriah, Dawiyah, Fauziah, and Halimah
(pseudonyms) who were designated as research
subjects who also became informants. While the
secondary data was obtained from the family of
da'iyah and the congregation of religious assembly
(Majelis Taklim) as well as from religious
organizations, in which those da'iyahs become a
board or member.
3.4 Data Collection Technique
As a qualitative research, the researchers were the
instruments in this study. To facilitate the
acquisition of data, the data collection techniques
used were interviews and documentation. Interviews
were semi-structured but focused on the da'iyahs
defined as both subject and research informant.
Interviews were also conducted with informants who
personally knew the subjects of this research well as
their immediate family, the board of the religious
assembly and the committee of the organization.
Documentation was done through reading,
reviewing and understanding documents, especially
personal documents such as diaries, letters,
autobiographies, and books so as to clarify and
enrich the data.
3.5 Data Analysis
Data that had been collected, were then unitized and
categorized. These two steps were done to make data
analysis process and research report writing easier.
Based on data that has been grouped by type,
analysis was done to find out meaning, relationship
and main theme. Qualitative data obtained from
Thoughts and Da’wah Activities of Female Islamic Preachers in Medan, Indonesia
279

observation, interview and documentation were
analysed qualitatively. The process of analysing this
data includes three stages performed in cycles as
suggested Miles & Huberman (1984) i.e. data
reduction, data display and conclusion drawing The
interview transcripts and field notes were reduced,
coded and categorized by type and relevance in
answering research questions.
4 FINDINGS AND DISCUSSION
A character-at any level-does not appear without
cause. It arises because of the particular atmosphere
or fruits of an individual and collective struggle
which can then improve the situation when it
becomes a character in the field in which it is
engaged. Empirically the appearance of a character,
is usually influenced by four main factors of
heredity, education, organization and talent. The
four factors can exist together or there can be only
one, two or three factors that exist. The factors
mentioned above were used in analysing the findings
of this study.
Female figures of da'wah or da'iyahs in this
study have varied life history. Variations can be seen
in terms of family background, education, the level
of activity in the organization, and thoughts and
activities of their da'wah. Despite those varieties, all
of them appear to be women who participate in
giving enlightenment, especially to their people in
the city of Medan. In social reality, scholars such as
da'i and da'iyah are not always born from families or
parents who are also scholars or da'iyah. The data
related to the heredity, particularly in terms of
educational background of the daiyahs in this
research can be summarized as follows:
Table 1: Da'iyahs’ parents’ educational background.
Da’iyah Father’s
Education
Mother’s
Education
Aminah Primary school
(not
g
raduated)
Primary school
(not
g
raduated)
Badriah Primar
y
school Primar
y
school
Dawiyah Junior high
school
Primary school
Fauziah Primary school Primary school
(not
g
raduated)
Halimah Junior high
school
Primary school
The data above show the educational level of
da'iyahs’ parents is relatively low. It is actually
understandable because at that time- in 1930-1950-
access to the world of education was not easy and
only certain people who can get education, i.e.
people close to the Dutch government or colonial.
On the other hand, there are among the da'iyahs
who have separated from their parents - one or both
since childhood. For example, the father of Fauziah
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
that the role of the mother is very decisive and able
to control the household, although in a position as a
single parent.
Except the parents of Halimah and Dawiyah, the
level of economic life of the daiyahs’ families were
quite low. But one important thing to know that all
da'iyahs have had high motivation and enthusiasm
of learning since childhood and they were supported
by their parents, so they become successful and
influential daiyahs in Medan.
4.1 Da'iyahs’ Education
Their parents’ economic difficulties did not
discourage the daiyahs to gain knowledge through
school. Despite facing many obstacles and
challenges they succeeded in completing their
education up to undergraduate (S1) and master (S2)
degrees, except Fauziah Noor, who only reached
Islamic High School (Aliyah) level. Some of them
had to delay continuing their studies to
undergraduate level due to some factors such as
economy (Fauziah) and marriage life (Badriah).
Table 2: Da'iyahs’ levels of education.
Da’iyah Level of
Education
Graduation
Yea
r
Aminah Ma
g
ister 2007
Badriah Ma
g
ister 2008
Dawi
y
ah Bachelor 1988
Fauziah Bachelor 1979
Halimah Senior High
School
1964
As daiyahs who need to develop religious
Assembly, they have never experienced difficulties
although none of them graduated from the Faculty of
Da’wah (Islamic Communication). The mastery of
da’wah materials seem to be more important than just
the mastery of theoretical methods. In addition, for
some of them (Aminah, Badriah, and Fauziah), their
professions as teachers and lecturers also determine
their success in developing their religious assemblies.
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4.2 Involvement in Organization
Organizations usually follow to forge the maturity of
one's personality because every organization usually
hold trainings for its cadres and members. The five
da'iyahs, either during the study Tsanawiyah
(Islamic junior high school) or Aliyah (Islamic
junior high school) levels and in college actively
involved in student’s organizations. The list
organizations they joined is shown in the table
below:
Table 3: Activities in Students’ Organizations.
Da’iyah Organization in
Hi
g
h School
Organization
in Colle
g
e
Aminah Al-Washliyah
Student
Association
(ASA)
-
Badriah ASA ASA
Dawiyah ASA ASA
Fauziah Indonesian
Muslim Students
Islamic Student
Association
Halimh ASA -
Not only during their study time that they were
active in organizations, but after graduation they are
also still active in various organizations. They vary
greatly in their positions in organizations, some of
them hold positions of coaches and advisors, day-
care boards and members of the organization.
Apparently, they do not only involve in one
organization at a time, but also in some such as what
Halimah, Aminah, and Fauziah do. Meanwhile,
Dawiyah is also active in Partai Bulan Bintang (the
Crescent Star Party).
4.3 Thoughts of Da'wah
The da'iyahs have brilliant minds in the field of
da'wah. Their thinking which includes syllabus,
material and method of da'wah deserves to be
known by the public in an effort to build a vibrant
Muslim society. According to Aminah, the syllabus
of da’wah should be prepared by a da'iyah by taking
into account the condition of the congregation in
each the religious assembly. But she also strongly
hopes there are parties who take the initiative to
arrange them, such as the Faculty of Da'wah for
example. She furthermore stated that the institution
has many experts who can formulate syllabus aiming
to reach various targets of da'wah, including the
religious assembly whose members are women.
There is a similar view among Badriah,
Dawiyah, Fauziah, and Halimah who design their
da’wah syllabuses based on Islamic teaching, that is,
fiqh and akhlak. Then in conveying it in the order of
chapters contained in fiqh. Fauziah stressed that it is
necessary that material begins with thaharah
chapter, both about birth cleanliness and inner
cleanliness or heart. According to Halimah, the life
problems of a Muslim from birth to death are around
fiqh. She gives an example when a mother gives
birth, it will be related to the issues of nifas and
wiladah, as well as the child like aqiqah. However,
she also believes that syllabus of da’wah should not
be rigid but must be flexible and consider the
development of the times.
According to Badriah, the syllabus of da’wah
that she designs for her religious assembly is taken
from the fiqh books fro students of Madrasah
Ibtidaiyah (Islamic primary school) or Tsanawiyah.
That's because the knowledge of Islamic law among
members of the Assembly Taklim women is still
low. For the order of da'wah delivery, she simply
follows the sequence of materials contained in the
books of fiqh.
4.4 Da'iyahs’ Da'wah Activitities
Although they are not graduating from the Faculty
of Da'wah, generally they have started da'wah
activities as early as they were Aliyah students. Early
da'wah activities vary greatly according to the
conditions, the momentum that is around their lives.
The beginning of their da'wah activities can be seen
in the table below.
Table 4: Da'wah activities.
Daiyah Early Da’wah
Experience
Year
Aminah During college
y
ear in E
gy
pt
1982
Badriah Since a student 1975
Dawiyah During KKN
(Student Study
Service)
1987
Fauziah Taking part in a
speech contest
in Aliyah (high
school)
1964
Halimah Being a Master
of Ceremon
y
1964
Thoughts and Da’wah Activities of Female Islamic Preachers in Medan, Indonesia
281

Based on the above table, it can be seen that
these daiyahs have a talent in the field of speech and
lecture. This talent is then developed through
organizations and social activities. In addition, they
are also supported by close relatives and husbands
after they get married but there are fluctuations in
their level of da’wah activity which closely relates
to to their position as wives and mothers of their
children. When they children were still very young,
their da'wah activities were decreasing, but when
their children were getting older, they became more
active in fostering religious assemblies. As of this
present time, all of them are still actively preach in a
number of different religious assemblies.
In addition to actively delivering lectures and
recitation in religious assemblies in Medan, they
also lecture in institutions in various regions of
North Sumatra, especially at the time of the
anniversary of Islam (PHBI), which is the memorial
of the Prophet Maulid, Isra' Mi'raj, Nuzul Qur'an
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
capacity as daiyahs.
Based on the results of interviews with the five
da'iyahs about da'wah material, that each has a
stress or dominant field in particular study of Islamic
teachings. Due to the differences in da'wah material,
the literature they use is also different. It can be seen
in the following table.
Table 5: Da'wah materials and the literature.
Daiyah
Da’wah
Material
Literature
Aminah Tafsir
Ihya ‘Ulumuddin/Al-
Ghazali
Fiqh Kontemporer
(Yusuf Qardhowi)
Badriah Fiqh
Fikih Islam
(Sulaiman Ras
y
id)
Dawiyah
Akidah, Fiqh
dan Akhlak
Tafsir Al-Mishbah
(M. Quraish Shihab)
Fauziah Fiqh
Ihya ‘Ulumuddin
(Al-Ghazali)
Bidayatul Mujtahid,
Fiqh Sunnah Sayyid
Sabiq, Tafsir Al-
Maraghi (Musthafa
Al-Mara
g
hi)
Halimah
F
iqh Al-Qurroh
In general, the da’wah materials they convey in
are about the teachings of Islam that come from the
Qur'an and Hadith. But each of them is more
dominant in the field mentioned above. Three
da'iyahs;Badriah, Fauziah, and Halimah are more
dominant in fiqh and one (Aminah) in Tafsir as she
has been teaching Tafsir at about 30 religious
assemblies in Medan. The interpretive method used
is ijmali. The choice to teach tafsir because she has a
background of Tafsir science while studying in Al-
Azhar Egypt. For the literature, each of them uses a
lot of literature as their reference in preparing
da'wah material while the books mentioned in the
table above are only some of them.
In terms of da'wah methods, they generally use
lecture method with varying techniques each. For
example, Aminah leads the congregation by Q & A
and dialogue from the beginning to the end of
lecture. While Fauziah emphasises on practice in
relation to worship.
5 CONCLUSIONS AND
SUGGESTIONS
The five da'iyahs in this study were born neither
from parents with high education level nor in
families of ulama's descendants. From the economic
point of view, their families can be classified in low
income level. During their study, the da'iyahs were
among those who stood out academically or had
other achievements in co-curricular activities. They
were also active in organizations and they remain
actively involve in various organizations until now.
Their emergence as da'iyahs was not as a result of
their formal education, but because of their talent
and good mastery of Islamic science. In terms of the
forms of da’wah they use, da’wah with oral
communication is more prominent than that through
writings. In the context of da'wah development, the
da'iyahs have sought to exploit the potential of
pilgrims for da'wah activities, such as assisting the
poor, dhua'afa and training of adolescents, and
village-led programs. Finally, they generally apply
lecture and Q & A as their methods of da’wah with
materials about Fiqh and Tafsir. There is no standard
syllabus that they use or apply, they tend to compile
the maetrials themselves or use one prepared by
other parties.
Based on the research findings as described
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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282

namely bil-lisan, bil-kitabah and bil-hal as the
integration of these three forms is needed to a
civilized society. Second, it is necessary to improve
the Medan da'iyah corps to be a forum to overcome
various da'wah problems in religious assemblies.
Third, in order to prepare the regeneration of
da'iyah, trainings for the cadres of da'iyah are
needed to be held by Islamic organizations, such as
Indonesian Council of Ulama (MUI), Al-Washliyah,
Muhamaddiyah, Nahdhatul Ulama (NU) and other
Islamic organizations. Fourth, Faculty of Da'wah
should be proactive in finding prospective students
who have the talent of preaching in Middle School
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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