The Shifting of Dai’s Reference from Printed Boo

s to E-Book

and Hadith Application

Zarkasih

and Rian Vebrianto

Universitas Islam Negeri Sultan Syarif Kasim Riau, Jalan H.R.Soebrantas No. 155 Pekanbaru 28293 Indonesia

Keywords: Hadith literacy, shifting of dai’s reference, e-book, hadith application.

Abstract: This study aims to explore (1) shifting of dai’s reference from printed books to e-book and hadith application;

the difference of dai’s hadith literacy from various institutions; and (3) educational background contributions

to their hadith literacy. This research was a quantitative research. The samples of research were 90 dai in

Pekanbaru city, Riau province which consisted of 44 persons affiliated in Association of Indonesian Mosques

(IKMI) organization and 46 persons from Indonesian Council of Propagation (MDI). The data were collected

by using test and questionnaire. From the data analysis, it can be concluded that there was shifting of dai’s

reference from using printed books to e-books and hadith application in enriching dakwah materials. E-books

and hadith application were also used in validating hadith quality. This study also found that there was no

significant difference in the literacy of hadith between dai from MDI and IKMI. Furthermore, educational

background of dai did not contribute to the literacy of hadith significantly.

1 INTRODUCTION

In today's digital age, everyone cannot be separated

from information technology. Information

technology with various variants has become a part of

modern human life. Someone with technology

illiterate will be left behind. For a dai or preacher, the

presence of technology should give positive support,

namely as a medium that can succeed their

missionary activities.

The word of dai derives from Arabic which means

the person who invites. Dai usually interpreted as a

person whose job preaching, preachers: through

da'wah activities of dai spread the teachings of Islam.

In other words, dai is the one who invites others

directly or indirectly, through oral utterences, writing,

or deeds to practice or disseminate Islamic teachings.

Dai also makes efforts to change towards better

conditions according to Islam. In Islam, dakwah is the

best activity. Allah says: "Who is better than he who

calls upon God, does righteous deeds, and says: "I am

among those who surrender?" (Surah Fushilat: 33).

Dai can be considered as a guide to people who

want to get the salvation of life of the world and the

hereafter. As a guide, he must understand and

comprehend in advance the paths that can be passed

and which can not be passed by a Muslim, before he

gives directions to others.

Therefore, a dai must fulfill certain qualifications

or requirements before preaching. Shaikh al-Utsaimin

mentioned, dai must meet the requirements at least:

(1) knowledge or master what he preached; (2) to

understand the condition of the audience; (3) be wise

in its preaching (da'wah method); and (4) have good

character in words, deeds, and good appearances

(

Fatawa Syaikh Utsaimin: 2/24). This study focuses on

the first point of the above requirements, that is

having a good knowledge or insight, especially the

knowledge of the hadith or hadith literacy elicited

from various references by using technological

support.

The word literacy comes from the English

'literacy' which means the ability to read and write.

Based on Cambridge Dictionary, literacy implies "(1)

the ability to write and read;

knowledge of a particular

subject, or a particular type of knowledge. In

contemporary context, literacy or literature hasa very

broad definition and meaning. Literacy can mean

technological, political, critical-minded and sensitive

to the environment. In this study, the term hadith

literacy interpreted as knowledge or skill in the field

of hadith of the Prophet. These skills include knowing

and distinguishing between the Prophetic traditions

and not the Prophetic traditions, and the

distinguishing skills of the Prophet's hadiths which is

popular in the society between the sahih (valid) and

the invalid even the maudhu' (false). The literary

1872

Zarkasih, . and Vebrianto, R.

The Shifting of Dai’s Reference from Printed Books to E-Book and Hadith Application.

DOI: 10.5220/0009936718721879

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1872-1879

ISBN: 978-989-758-458-9

tradition of both wurud and dhalalah is very urgent in

terms of the profession. dai is the person who carry

the task of prophethood, that is delivering the divine

message to the people.

The hadith is agreed by Muslims to become the

second source of law after the Quran and becomes

explanatory (bayan) on the revealed revelation. "…

and We have revealed unto thee the Remembrance

that thou mayest explain to mankind that which hath

been revealed for them, and that haply they may

reflect." (Qs.16: 44).

Generally, in terms of quality, the hadith can be

distinguished into: hadith maqbul (acceptable

hadith), including hadith sahih and hadith hasan, and

hadith mardud (rejected hadith), covering all hadith

dhaif with various levels. The hadith which is the

source of the law or which can be used as a hujjah is

certainly the maqbul (acceptable) hadith, not the

mardud or the rejected (

al-Khatib, 2008).

The problem is, not all hadith widely circulated in

the Muslim community are valid or hasan. Moreover,

not whole of hadith recorded in the famous books of

hadith like six or nine books of hadith are valid.

Therefore, everyone, particulary dai should firstly

search or ensure the quality of hadith which will be

delivered. This is important as a form of scientific

responsibility to the audiences and, of course, to God.

The messenger of Allah has warned in his saying:

"Whoever narrates from me a hadith that he suspects

that is a lie, then he is one of the liars (because

narrated)" (H.R. Ahmad, Muslim, Ibn Majah).

For the common people, when it is conveyed to

them Prophet’s utterances in their minds the hadith is

valid (sahih) or hasan (which may be used).

However, that hadith may be a part of hadith mardud

(rejected). Therefore the competence or literacy of the

hadith is important. It becomes one of the

competencies that must be belonged to dai. In this

regard, the dai is a guide who must know and

understand in advance where the path that can be

passed and which can not be passed by a Muslim,

before he gives directions to others.

Based on the experience of attending religious

speech, religious studies, and Friday speech in

Pekanbaru, it commonly found that majority of dai or

khatib were less concern about the quality of the

hadith delivered. It can be seen from the phenomena:

(1) dai or khatib conveyed the hadith without

mentioning the narrators and the degree or quality of

hadith; (2) dai or khatib still delivered the familiar

hadith in society even though the quality was daif or

even it is not from Rasulullah. Such conditions reflect

the quality of the dai and exacerbate the

understanding and practice of Islamic teachings in the

community.

Thus it is necessary to explore the dai’s hadith

literacy by examining the

shifting of dai’s reference from

printed books to e-book and hadith application and

recommendations for theimprovement of the dai’s

hadith literacy.

2 LITERATURE REVIEW

2.1 Qualifications of the Successful Dai

Dakwah, literally means claim, prayer,

invocation-- refers to calling or inviting people to

embrace Islam. The person carrying out the mission

of da'wah is called da’i. There are several criteria or

qualifications that should be possessed by the da’i so

that their da'wah is successful. These qualifications

are (1) should be knowledgeable, adequately trained,

has good linguistics skills, and good speaking skills;

(2) patience, steadfastness, and endurance are basic

requirements for the success da`wah; (3) tolerance,

moderation, forgiveness, and softheartedness are the

most significant resources needed to win people’s

hearts; (4) must be generous, kind, respectful, and

good mannered; (5) must be consistent in words and

actions; (6) should constantly put his trust in Allah

and turn to Him for support and guidance; (7) must be

skillful in communications and cooperation with

other Muslims working da`wah; (8) must be prepared

for sacrificing time, money, and self-pride for Allah;

(9) should be capable of opening communication

channels with non-Muslim communities; and (10)

should be aware of current problems, events, and

important contemporary issues in his community as

well as the world (Ashry: 59-60).

The above conditions may or may not all be in

every da`i. However, experience shows that some of

these conditions are more critical than others when

considering individual personalities.

A person calling to Islam should have strong,

solid knowledge of what he is calling to, which means

the da`i should know Islam, and also know why Islam

is better than any alternative paths.

He also has to be equipped with the knowledge of

the science of dakwah (‘ilm al- dakwah) to be able to

invite others to the way of Allah with wisdom

(hikmah) and good preaching, as this was the method

adopted by all messengers of Allah. For this, the

dakwah should be cognizant of the hadith (pl.

ahadiths), the sayings of Prophet Muhammad), fiqh

(jurisprudence), sirah (life of Prophet Muhammad),

aqidah (faith), history of the companions, as well as

of the means and sources of dakwah that would help

him understand the process through which the

The Shifting of Dai’s Reference from Printed Books to E-Book and Hadith Application

1873

peaceful expansion of Islam took place over a large

part of the world (Solihin, 2008).

According to a hadith, seeking knowledge (thalab

al-ilm) is mandatory for every Muslim. This is all the

more applicable to a da’i who has to be well-versed

in religious knowledge and has to practice what

he/she preaches from the divine sources.

Methodology of dakwah is derived from the shining

examples of the Prophet (pbuh) who used different

methods, depending upon the occasion, the place and

the audience, for conveying the message of Islam.

Dakwah entails myriads of tasks and responsibilities.

It is an individual as well as a collective obligation.

Families and organisations have their roles pertaining

to da’wah activities.

Tawhid (unity and sovereignty of Allah), is a vital

and integral component of dakwah. Dakwah has

various objectives, the most significant of which is to

convey the divine message and save humanity from

moral, socio-economic and political degradation.

Human beings have different ideological beliefs and

are faced with multi-dimensional crises. Muslims

should emulate the Prophet (SAW) who confronted

and successfully resolved problems relating to the

individual, the family, the society and the humanity at

large. The da’i should possess noble traits like

religious commitment, simplicity, discipline,

patience, perseverance, and the spirit of cooperation.

In addition, he/she should be aware of contemporary

issues and problems. Intellectualism cannot be

dispensed with. Understanding the psychology of the

audience in the course of dakwah work is inevitable.

This calls for a strategic and systematic approach to

dawah rather than strictly adhering to the traditional

dogmatic approach.

2.2 The Importance of Mastering

Hadith for Dai

Hadith, as understood, is one of the main sources in

Islam. Through the hadith Islamic teachings can be

practiced in perfectly. Therefore, a dai must have

mastery of the hadiths well. Because, he is the one

who will teach Islam to others. The low mastery of

the hadith da'i will have implications for

misconception among da'wah objects.

Yusuf al-Qaradawi, contemporary fiqh expert,

noted that every da'i was also pressured to have

adequate competencies related to theoretical

principles in the field of hadith studies. However, in

everyday reality, in various occasions when attending

religious lectures in mosques, Qaradawi claimed to

often find preachers who cited hadiths as blandly,

without considering the quality of the sanad and its

matan. Inaccuracy in quoting this hadith is a common

defect experienced by many da’i in various Muslim-

majority regions. Dai's behavior in quoting hadith in

a careless way in the practice of his da'wah is likened

to a delirious person while sleeping at night (Ahsan,

2014: 69-87).

2.3 The Shifting of Dai’s Reference

The global era that has engulfed all corners of the

world, including Indonesia has taken place very

quickly. It is undeniable that globalization is so strong

that it also has global effects. This condition certainly

requires superior ability. Mastering information

technology is an absolute requirement that must be

owned by individuals or communities, including the

dai.

A dai should have a good vision of Islam. So that

he has to continue studying lifelong learning with

ulama. In the past, da'i has to come to the library to

search for reference sources from original books and

printed books, but now the trend has changed

(shifting). Recent trends are known that online

learning program (application) will continue to be an

important part of lifelong learning in modern times

(Vebrianto at al., 2012). In every global economic

change, participation in lifelong learning is now

needed for modern workers hoping to maintain their

skills and competitive advantage. Therefore, an

implication of an online application that is important

for dai is to affect the process of understanding

becomes easy and flexible and becomes positive

(Rovai, 2007).

Concerning the readiness of the dai in conveying

its da'wah syiar, the dai prefer to read books and

books versus online applications. Concerning with

advantages and priorities of printed books with e-

books Stephen (2010) stated that the advantages book

printing is still popular among readers for several

reasons: looks and feels packing factor, easy sharing,

advertising, second user, security, privacy,

readability, preparation, technology results and for

collection purposes. While the advantages of

electronic books or e-books including online

applications, offer benefits or priorities; customizable

rendering, audio translation, interactivity, windows to

the past, and downloading books, positive

environmental impacts, privacy, social highlighting,

ease of making and taking notes, can function as

dictionaries, can be integrated with twitter and

facebook, availability of topic search, navigation and

can be used as a scholarly reference and become a

librarian (Stephen 2007).

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The Artino study (2010) shown that learners are

more willing to take online learning and that they are

very comfortable and have greater confidence in

learning online and feel more satisfied in the

experience of using online learning. Obtaining a

regression analysis indicates that each online learning

expert is estimated to have more efficacy and

satisfaction, and a lower trust value assignment. With

an online application a learner will be able to interact

according to what they expect in the learning process

to be able to improve their understanding and skills in

understanding something, because it is easier to

obtain knowledge.

In online learning and application program can

improve knowledge and skills, this case same with a

study conducted by Caballé (2010) showing that

learning delivered with online help can improve the

knowledge and skills of learners as a whole that arise

during the interaction. The Kinzie and Berdel study

(1990) shows that interaction causes the learning

process to improve academic achievement and

promote the motivation of learners. At the same time,

interactions may increase learning skills and develop

learning strategies by guarding the content of learning

and directing the contents of online applications. If

the learners are active in learning using the online

application, they will pay attention to their own

learning process, and it may be easier to see

achievement and satisfaction.

Salomon, Perkins and Globerson (1991: 2-

9)suggested that online applications is a critical

factor in promoting environmental satisfaction. A rich

and complete online application with complete hadist

content can extend the short-term experience to each

individual's long-term experience including the da'i

and encourage more active learning (Vebrianto,

2011). Although learning by using online

applications will cause problems to generate or

acquire them, it is beneficial for learners to make it

easier to acquire knowledge (Clark et al., 2011).

From the description above, the researcher

suggests that it can produce online applications that

can help the da'i to understand of the hadiths and to

know the quality of the hadith of the Prophet

Muhammad.

2.4 Da'wah Institution in Riau

The demands of da'wah are increasingly

worrisome, so that a precise, accurate and calculating

missionary strategy is needed with the reality of the

current condition of the ummah. In this order, da'wah

institutions occupy a key and crucial position to be

able to play a role in designing, compiling, choosing

the right strategy to empower the community in

accordance with Islamic orders and guidance.

Da'wah institutions as an organization have

certain tools, work programs and relatively available

funding sources, regular division of labor, leadership

and management, human resources, and clear

objectives, logically more able to diagnose the

problems being faced by Ummah, to then determine

the appropriate form of strategy for solving every

social problem found in various aspects (Ginda,

2013).

The existence and role of da'wah institution like

that makes the da'wah institution develop rapidly in

Riau, including the Ikatan Mesjid Indonesia (IKMI)

and the Majelis Dakwah Islamiyah (MDI) Riau

Regional Coordinator in Pekanbaru, as one of several

preaching institutions in the Province. Riau. IKMI has

long been active and instrumental in managing and

organizing da'wah activities as well as MDI, as part

of efforts to empower the ummah. With investment in

Human Resources (muballigh / muballighah) trained

and reliable, IKMI Korwil Riau, as an Islamic da'wah

organization, since its founding in 1975, while the

MDI Korwil Riau was established in 1978. this

da'wah institution has developed Islamic da'wah in

various forms according to the form of da'wah in

Islam. One of the important things in the

implementation of this institution's da'wah has also

carried out da'wah based on community development

and developed a strategy of da'wah by utilizing

potential and giving skills to the community to

develop themselves in aspects of religious life. The

implementation of da'wah has been carried out

throughout the province of Riau, and with different

layers of society, such as adolescents, children and

adults (Ginda, 2013).

This Da'wah institution can carry out various

da'wah activities to empower the Muslim community

of Riau Province in various aspects. And as a fairly

large da'wah organization, of course it can be

understood that work programs in the field of da'wah

are very broad and significant. For this reason, it is

necessary to know the reference source and how the

da'i can have good literacy in delivering his syiar in

Riau.

3 METHODOLOGY

The study aimed to explore

shifting of dai’sreference

fromprinted books to e-book and hadith application

for the

dai in Pekanbaru city and the

difference ofdai’shadith

literacy fromvarious institutions

. The data collection

method was using testand questionnaire. Test of

The Shifting of Dai’s Reference from Printed Books to E-Book and Hadith Application

1875

understanding the status of hadith was done to know

the literacy of hadiths of the dai. The test was

of giving the traditions of the poluler in society then

the respondent asked to choose or determine the

quality is valid or invalid (very weak and false). Test

of the understanding of the status of hadiths is

accidents by a competent expert before being given to

the respondent so as to be able to judge something that

should be judged. The sample consists of 90 people

dai who are members of two da'wah institutions

namely Majelis Da'wah Indonesia (MDI) and Ikatan

Masjid Indonesia (IKMI) Pekanbaru city. The

analysis technique used is descriptive with percentage

and comparative analysis to compare the competence

of dai at both da'wah institution which become the

research sample. Based on the results of this study

and attention to the difficulties faced by respondents

then will be recommended the best alternative in

overcoming the problems faced by the dai.

4 RESULT AND DISCUSSION

This section concerns with shifting of the dai’s

reference from printed books to e-books and hadith

aplication. The data about dai’s shifting are based on

how to obtain the material for dakwah and how to

evaluate the quality of hadith delivered to the

audiences. In relation to the source of da'wah

material, 80% or 72 respondents still used printed

books or reference books, 17.8% or 16 respondents

searchedin the internet, while the remaining 2.2% or

2 persons asked to other ustazd. Meanwhile, dai used

some ways in obtaining the material and assess the

hadith quality. It is found that the use of the books or

printed references is about 40% and 40.6% by using

hadith and internet applications and 17.3% of

respondents asked to moslem scholars of hadith.

The tendency of dai in using books or printed

references actually contradicts to current trends in

education. Recent trends tend to be online learning

which is becoming an important part of lifelong

learning in modern times (Artino A.R, 2010).

Nevertheless, this finding indicates paradigm change

among dai in using technology as the aids to be

professional dai (preachers). It is amazing since there

is interconnection between science and religion.It is

true that a printed book or PDF book has its own

advantages over online media as revealed by Stephen

(2010) in his research.The advantages are the

packaging factor, easy in sharing, advertising, second

user, safety, privacy, ease of reading, provision,

results of technology and for collection purposes.

However, electronic books or e-books including

online applications offer more benefits such as

customized exposure, there are audio translations,

interactive presence, window to the past, positive

nature impression, privacy, social features, ease in

making and take notes, can work like a dictionary, can

be integrated with twitter and facebook, the ease in

the search topic, navigation and can be used as a

scientific reference and become a librarian. Therefore

Artino's study (2010: 272-276) shown that learners

are more interested in taking online lessons and they

are very comfortable and have greater confidence to

learn online and feel more satisfied in the experience

of using online learning. With an online application a

learner will be able to interact according to what they

expect in the learning process to improve their

understanding and skills in understanding things, as it

is easier to gain knowledge (Jonsson, 2005).

Therefore, online learning is able to improve

knowledge and skills as well as to improve

motivation effectively (Caballe, 2011 & Kinzie,

1990).

The findings of this study also implies that dai can

get more benefit from using technology to support

hadith literacy and providing qualified references of

hadith and hadith applications. It is reasonable since

the use of technology is needed in this era, including

by the dai to perpetuate skills and the advantages of

competitiveness. Ying-Chi Chen(2012)pointed out

the use of online applications are an important factor

to offer satisfaction to the audience. The significant

implication of an online application for dai is to give

an impression to dai so that the understanding process

becomes easy and flexible and becomes positive

(Rovai, 2007).

Based on the above description, it is suggested to

the dai to use an online application that can petrify the

dai in mastering dakwah materials, and facilitate them

in knowing syarah andthe quality of hadith which

will be delivered.

Dai’s Hadith Literacy

The dai’s hadith literacy was known from the

respondent's answer on the test of mastery of the

popular hadiths in the community submitted by the

researcher. The data obtained about the hadith

literacy were as follows: minimum score obtained by

11.76 and a maximum score of 67.65, average score

(mean) 41.89, the standard deviation of 11.7. To look

at the trends of the variables, the scores are then

classified by the following criteria: (1) high levels:

from mean + 1 SD upwards,

(2) moderate levels: from mean - 1 SD to + 1 SD,

(3) mean - 1 SD down.

Based on the data recapitulation and the result of

calculation about the hadith literacy of dai in

Pekanbaru city obtained the propensity level of

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literacy of the hadith as contained in the following

table:

Table 1: Level of Propensity of Dai’s Hadith Literasi in

Pekanbaru City

Category

Classification Score

Frequency

Relative

Frequency

(%)

Heigh

53.59

–

67.65 11 12.22

Medium 30.17

–

53.58 65 72.22

Low

11.76

–

30.18 14 15.56

Total

90 100

From the above data it can be seen that the level

of propensity of the literacy variation of the Prophet's

tradition in the city of Pekanbaru is as much as

12.22% is in the high category, 72.22% medium, and

15.56% low. Thus it can be concluded that the

tendency of variable literacy of the hadith of the

Prophet of Pekanbaru city is in the medium category.

It should be noted, however, that the moderate

standards that researchers use here are based on the

average score standard, not in terms of mastery of the

material or tests given. This can be seen from the

score obtained in the medium category is between

30.17 - 53.58 (in the range 0 - 100).

From the two dai groups examined, there is a

difference of literary tradition between the dai who

are members of the IKMI organization and those who

are members of the MDI. The difference is actually

only thin or not significant. The result of statistical

analysis using independent samples t test to compare

the literature of hadith from both institutions can be

seen in the following table.

Table 2: The Difference of Hadith Literacy on Thebasis of

Institutional Affiliation

Literacy

Hadith

Mean

Std

deviation

Score o

Sig.

MDI

41,56 11.97

0.277

0.446

IKMI

42,24 11.54

From the above table it is known that by using

independent samples t test the value of t is 0.277 and

its significance of p = 0.446> 0.05. This means that

there is no significant difference in the literacy of

hadith between the dai derived from the MDI

institution and the IKMI institution. Similarly, the

average score obtained is almost the same that is

41.56 for MDI and 42.24 for IKMI with moderate

category.

Level and type of education

Among the factors contributing to the literacy of

hadith among the dai in Pekanbaru is the educational

level factor. The background and level of education

of dai in Pekanbaru city were vary. Most of them have

background of undergraduate degree (S1) as many as

61 people or 67,8%, then master (S2) as many as 23

people or 25,6% and 6 doctorate or 6,7%. While the

category of their education 92.2% or 83 people

religious education and the remaining 7.8% or 7

people have a general education background.That

way, the contribution of educational background is

also not so significant to the tradition of hadith

literature.

Dai's view of the use of hadith dhaif.

There are very varied differences of opinion

among the dai of Pekanbaru related to the use of

hadith daif, including the severe dhaif, to be practiced

and made hujjah (argument) in religion, as in the table

below:

Table 3: Respondent's Views on the Use of Hadith Dhaifto Be

Practiced and Become Religious Argument

No Options Frequency Percent

1 Strongly Disagree

9 10,0

2Disa

ree

43 47,8

3 Do not Know /Hesitate

9 10,0

4Agree

30,0

5Stron

ree

2 2,2

Total

90 100,0

The table above illustrates the views of the dai

regarding the use of hadith daif and hadith which is

very daif to be practiced. Associated with a very daif

hadith, in fact, There is no difference among Muslim

scholars that a very daif hadith can not be used as

hujjah at all. As for hadith dhaif, still disputed. Some

scholars do not allow absolutely. This is according to

Yahya ibn Ma'in, Abu Bakr ibn Arabi, al-Buhari,

Muslim and Ibn Hazam. Second, according to Abu

Dawud and Ahmad bin Hanbal that hadith dhaif can

be practiced in absolute terms. Third, according to Ibn

Hajar al-Asqalani, hadith dhaif can be used as a

hujjah in the case of fadhail a'mal, mawaidz, al-

targhib wa al-tarhib if eligible (Idri, 2010). These

requirements are: (1)the hadith is specific to fadhailul

a'mal or targhib and tarhib. Should not be for creed

or ahkam (such as halal, haram, obligatory,

circumcision, makruh) or Qur'anic interpretation.

Thus, a person who will bring the hadiths dhaif must

first know which hadith dhaif that belongs to the

fadha ilul a'mal and which hadith dhaif that enter the

faith or ahkam; (2) the hadith is not very dhaif

moreover maudhu', vanity, and hadiths that have no

origin; (3) the hadith is not believed to be an

unquestionable tradition of the Prophet); and (4) the

hadith has a common basis of hadith or other valid

proposition (Qardhawi, 1995).

So if there are still 30% of respondents who

answered "agree" and 2.2% of respondents who

answered "strongly agree" this means they agree to

The Shifting of Dai’s Reference from Printed Books to E-Book and Hadith Application

1877

use hadiths dhaif, even very dhaif as a religious

proposition. This is an odd view andcertainly

disregard the majority of the Muslim clerics as above.

5 CONCLUSION AND

RECOMMENDATION

Based on the discussion of the shifting of dai’s

reference from printed books to e-book and hadith

application and the difference of dai’s hadith literacy

from IKMI and MDI institutions it can be concluded

that there was shifting of dai’s reference from using

printed books to e-books and hadith application in

enriching dakwah materials among the dai in

Pekanbaru city. However, majority of the dai still

used printed books. E-books and hadith application

were also used in validating hadith quality. This study

also found that there was no significant difference in

the literacy of hadith between dai from MDI and

IKMI. Furthermore, educational background of dai

did not contribute to the literacy of hadith

significantly.

Background and education level of dai in

Pekanbaru city varies. Most of them have background

of undergraduate education (S1) as much as 67.8%,

then master (S2) 25.6% and 6.7% doctoral education.

While their education category

92.2% or 83 people religious education and the

remaining 7.8% or 7 people have a general education

background. Nevertheless, this educational

background does not contribute significantly to the

literacy of hadith.

ACKNOWLEDGMENT

We are grateful to all of those with whom we have

had the pleasure to work during this and other related

projects. We are especially indebted to Association of

Indonesian Mosques (IKMI) and Indonesian Council

of Propagation (MDI) organization which supported

this research.

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