El-Ghiroh : Jurnal Studi Keislaman

P-ISSN: 2087-7854, E-ISSN: 2656-3126

https://jurnal.staibsllg.ac.id/index.php/el-ghiroh
D OI: https://doi.org/10.37092/el-ghiroh.v22i2.900
Volume 22 No 2, September 2024, 253-264

Building An Ideal Society From An Islamic Perspective

Taqwatul Uliyah, Rahmat Hidayat, Machfud Fauzi, Solimin, Sri Eva

Universitas Islam An Nur Lampung, Indonesia, Universitas Islam An Nur
Lampung, Indonesia, Institut Agama Islam Tulang Bawang, Indonesia,
Sekolah Tinggi Agama Islam Bumi Silampari Lubuklinggau, Indonesia,
Universitas Islam Negeri Raden Fatah Palembang, Indonesia

[email protected], [email protected],
[email protected], [email protected], [email protected]

Abstrak
Article History The development and existence of Islam until now with
Received :25-08-2024 its existence is one of the struggles and spread of Islamic
Revised :08-09-2024 ideology movements that always initiate its delivery to
Accepted :14-09-2024 the people and nature. spread of Islamic ideology has
Keywords: started since the time of the Prophet Muhammad Saw
Ideal Society, until now, with many upheavals and struggles in
People Development, grounding Islam through spread of Islamic ideology.
Islam Perspectif, There are many verses of Allah Swt that discuss spread
of Islamic ideology, such as QS. Ali Imran; 104, 110,
QS. An Nahl; 125 and many others similar to the phrase
spread of Islamic ideology. If we look back at the
preaching struggle of Rosulullah Saw while in Mecca, it
is essential to try to invite and call the Quraysh to leave
the ignorance of their lives to the way of Allah Swt. So
that the main pointer of the content of the Prophet's
preaching is human servitude to the Oneness of Allah
Swt (tauhid). The core of the first spread of Islamic
ideology that must be conveyed is about monotheism to
Allah Swt and as the foundation of the movement of
human dignity. In various ways and efforts, the
Prophet's da'wah both in Mecca and Medina had
different characteristics of distributing Islamic
information. Departing from the understanding of
culture, culture, and wisdom of the community that made
the Prophet determine different methods in delivering
his da'wah. The development of the people, especially
the first to instil monotheism to the people, and the
second to build a system of society in sharia. Such is the
Islamic civilisation from the way of da'wah as Islam that
we know today from the Prophet Muhammad Saw
struggling to expand his da'wah departing from Mecca
and Medina. So that the Prophet's mission spread of
254 Taqwatul, Rahmat, Fauzi, Solimin, Eva, Building an Ideal Society,,…

Islamic ideology is to strengthen the internalisation of

the ummah and develop relationships with outside the
ummah. This means that this is how the teachings of
Islam brought by Rosulullah Saw so that it can build an
exclusive and moderate da'wah paradigm. And the
Prophet Muhammad's spread of Islamic ideology at that
time was the main reference for the life of Islamic
society in the midst of diverse and complex streams. As
well as the foundation of the struggle and movement
spread of Islamic ideology how spread of Islamic
ideology should live and last in the midst of a pluralistic
society with its heterogeneity.
Introduction
Islam is a religion that expressly encourages its people to spread the truth of
their religion. The spread of Islamic teachings is not only an encouragement, but
an obligation for every Muslim. There is no nobler charity for a Muslim than
inviting others to goodness and obedience to Allah Swt (Arief 2024). So
emphatically, the task of spreading the truth about Islam is part of the life of a
Muslim (Suisyanto 2006). Allah clearly explains the various forms of obligation
for every Muslim to spread the teachings of Islam to all natures, as in QS Ali
Imran [3], verse; 104 and 110 (Kholisol Hadi 2024) (Morie 2024), and given
methods of conveying Islamic messages in the spread of Islamic teachings as in
QS. An Nahl [16], verse; 125 (Zahraini and Andrian 2024).
The spread of Islamic teachings has always involved the surrounding social
reality, and it is an active relationship. Historically, the spread of Islamic
teachings and their influence on socio-cultural reality suggests two things. First,
the independent spread of Islamic teachings has a serious influence on the
environment, not only creating a philosophy, motivating, and guiding its
transformation in society to begin to produce a new social reality. Second,
changes in the existence, style and orientation of society began to affect the spread
of Islamic teachings. That is, at the present level that the effectiveness of the
means of spreading the teachings of Islam is a substratum of the social and
cultural system. In the second case, the system of spreading Islamic teachings in
one way or another during the period of its establishment or with low socio-
cultural changes has been relatively constant (Amrullah Ahmad 1985).
Even if we re-examine how the spread of Islam occurred during the time of
the Rasullullah Saw, that the introduction of Islamic teachings carried out by him
was a struggle to straighten out and change the ignorance of the behavior of the
Quraish. Of course, when the Prophet preached in Mecca, the main point he
conveyed was tauhidulllah. Because with this material, he has formed the initial
basis of how the spread of Islamic teachings must be done next. The spread of
Islamic teachings in Mecca is very very difficult and full of challenges. The
introduction of Islam began with sirr and became jahr (El-Rasheed 2024), until
finally he, his family, and his friends had to move to Medina, because the
situation in Mecca was no longer possible (Merdeka and Amaliyah 2024).
Unlike Mecca, the spread of Islamic teachings in Medina was more open
and socially acceptable. The Rasulullah Saw emphasized more on the formation
of a Muslim society that is still in the midst of a non-Muslim infidel society.
 El-Ghiroh : Jurnal Studi Keislaman. Vol. 22 No 2 September 2024 255

Because in addition to Muslims, in Medina there are also the people of the book
(Jews and Christians). In addition, the verses of the Qur'an that came down during
this period emphasized more on the issue of muamalah, statehood, interreligious
relations or tolerance, and others. The verses that came down in this period with a
long narrative and with the usual prefix "Ya ayyuhalladzina amanu..". In this
period of Medina, a monumental and very important event was born as a mirror
for the life of diversity and society in the future, namely the existence of
agreements and cooperation between Muslims and the people of Medina, right?
which was later known as the Medina Charter (Asep Muhyiddin 2002).
In Medina, the Prophet began to create a legal system, a social order, and a
state. The Prophet's function as a guide changes the role of an educator to a
democratic statesman or a builder of the country. The Prophet directed and led
Medina, and the state entertained a civilized, law-abiding, tolerant, and solid
society as well as brotherhood and productive cooperation among the people. This
society is known as civil society (Asep Muhyiddin 2002).
How the way or method of spreading Islamic teachings by the Prophet in
Mecca and Medina can be used as a reflection and foothold for the current
generation in spreading Islamic teachings to the people after them. This provides
an overview to Muslims on how to care, promote and improve the way Islam
spreads in the midst of a plural and pluralistic society, in addition to caring for the
Islamic community (Julkaranain and Ahmad 2019) (Choirin 2021). However, it is
more important to develop the aspect of concern is the teachings of Islam to
develop Islamic society and face the current of plurality (Hureri et al. 2022). This
is important to do so that the ummah can be helped to solve the problems faced by
them, and thus the teachings of Islam should have transformative value for its
Muslim followers and their environment (Setiawati and Hidayat 2024). So this
research will discuss the concept and goals of the development of Islamic society,
ethics that must be put forward in building an Islamic society and how religious
beliefs are used to touch the side of faith in Islamic society (Kamaluddin 2014).
Therefore, da'wah has an important role in the development of Islamic society
(Zulfikar 2022).

Research Methods
This study uses a qualitative research method with the type of library
research or literature study. Library research is a type of research that prioritizes
library studies or the study of books and books and refers to the opinions of
experts who are experts in their fields. In this study, the researcher explores
information, data and opinions from experts in the field of building an ideal
society from an Islamic perspective. And relevant research. Both sources from the
internet from scientific journals, books that are in accordance with the study of the
ideal society in the perspective of the prophet, Islamic history, the history of the
Prophet Muhammad (saw).
256 Taqwatul, Rahmat, Fauzi, Solimin, Eva, Building an Ideal Society,,…

Discussion
Da'wah as an Effort to Spread Islamic Teachings
To encourage people to follow the straight path is to motivate them to
goodness (bashirah). Islamic da'wah as an effort to spread Islamic teachings is
called da'wah bashirah, which means that da'wah is spread operationally in a
peaceful way and does not give birth to opposition to prolonged disputes that lead
to violence. Then da'wah in its application aspect prioritizes cognitive (intellectual
awareness) and affective (emotional awareness) aspects. This type of da'wah is
known as persuasive da'wah or persuade (A Ilyas Ismail 2011). In Arabic, the
term da'wah comes from the words an-nida (calling), and ad-du'a (exclaimed). On
the other hand, da'wah is also known as a step or effort in the form of affirming or
defending something (ad-da'wah ila qadhiyat) (Moh Ali Aziz 2009).
In addition, da'wah has a religious meaning, and one of its meanings is the
process of making the behavior of a Muslim to practice Islam as a religion of
rahmatanlilalamin that must be preached to all humans. This process involves
elements of da'i (subject), maddah (material), thariqah (method), washilah
(media), and mad'u (object) to achieve the goal of da'wah inherent in Islam
(Prilatmoko 2022), namely achieving happiness in life in this world and the
hereafter. The process of internalizing, changing, spreading, and spreading Islamic
teachings into society can be defined as da'wah. In addition, da'wah means the call
of Allah Swt and the Rasulullah Saw to people to believe in the teachings of Islam
and apply them in all aspects of life (Zaeni et al. 2020) (Wahidin Saputra 2011).
Islamic society in Indonesia is the majority in quantity. As the majority,
Muslims play an important role in social, economic and political issues. On the
other hand, as a complex majority, there are also problems that must be faced such
as underdevelopment, the level of understanding of Islamic religious teachings is
still low so that it is easily provoked by religious issues (Wawan Sopiyan, Zainal
Berlian 2023).
The Prophet Muhammad Saw was a prophet who brought Islam as a guide
for humans and nature. Islamic instruction is described as a guideline used in the
authoritation of a unit, and the Qur'an hadith is so for natural life. Such is the
existence of Allah SWT, the creator of human beings by giving them life
guidelines that must be followed if they want to survive this world and the
hereafter. The religion of Islam brought by the Prophet Muhammad Saw offers
teachings that are in accordance with human nature, with what is an order or
recommendation that will definitely benefit people and their lives. Similarly,
prohibition in Islam will have a negative impact on human growth and life (Aziz
2012).
Responding to this, Muhyiddin reconstructed the method in the form of a
strategy as an effort in the development of da'wah to maintain harmony and peace
in the community (Asep Muhyiddin 2002). As with the development of other
studies, da'wah in this case questions the principles that are integrated in the
development of regional da'wah, such as (Zulfa Jamalie 2015); 1) The
construction of the development of oral bill and bil 'amal methods in da'wah is in
accordance with the development of needs, 2) Adjustment of methods and media
to the challenges of the times, 3) Decisions on the use and selection of methods as
well as realistic and relevant media, 4) Applicative analysis on the development of
culture and structure in social institutions, 5) Adjustment of the application of
 El-Ghiroh : Jurnal Studi Keislaman. Vol. 22 No 2 September 2024 257

information to the strativikation of reasoning power, 6) Analysis of the structure

of community identity (socio-atropo, eco-pol, demog-geo), 7) Accommodating
local wisdom as a method and pattern of local da'wah media, 8) Study and
approach of regional spiritual methodology.

Orientation, Concept, and Goals of Islamic Community Development

One of the strategic efforts to help community members who face various
problems achieve a decent and quality standard of living is community
development. Those who are most likely to be involved in community
development are those who have awareness, intentions, goals, attitudes of
openness, active participation, and a desire to work together with various parties.
Participate in the community development process helping to solve various
problems in a way that suits real conditions and needs by offering appropriate
alternative solutions (Dumasari 2014). Meanwhile, more specifically than this, the
development of Islamic society is a series of systematic and structured activities
and actions to seek alleviation assistance for Islamic society (Aliyudin 2009)
(Ibrahim and Riyadi 2023). Problems and obstacles as problems that arise in the
life of Islamic society seek to be neutralized, and stimulants are carried out to
assist in the development of quality society guided by Islamic values (Nanih
Machendrawaty 2001).
What needs to be considered in community development actions and efforts
is structured efforts and tends to be forced to implement. Natural steps are needed
to start the process and encourage to be able to adapt to the entire social system
that has been unchanged and established in a region or place. It is important to
reiterate that the process belongs to the community and not to the worker, this is a
source of frustration that is often experienced by a community worker. Therefore,
the process must be carried out in accordance with the actions of the community,
which is unlikely to be the desired action of the community workers (Jim Ife
2013) (Jim Ife & Frank Tesoriero 2014).
In community development, there are various important aspects that include
the instrument of empowerment implementation. If we look at the concept that
community development is an effort that is carried out in a structured and
systematic manner to improve the quality of human life (Gary Paul Green 2015)
(Jim Ife 2013). Development is a process with the aim of reviving and achieving a
civil, decent, good, dignified, meaningful and wise position in society. That is
why a concept of community development application will definitely be full of
dynamics and consequences of struggle and influence from various factors
(Dumasari 2014).
Every community development should strive to build a community with the
suitability of the potential of the area or region. Moreover, community
development includes the formation of a society that maximizes social models and
capital. Because in increasing social interaction of the community, as well as
efforts to unite people in it to help each other and communicate until building a
discussion of understanding, and effective social action (Abu Huraerah 2008).
Burning and disappearing the gap between communities that has been causing
division, social isolation, and individualistic attitudes. And for that reason,
community development builds and develops the cessation of this negative impact
(Zubaedi 2016). The focus of community development is to build a structure in a
258 Taqwatul, Rahmat, Fauzi, Solimin, Eva, Building an Ideal Society,,…

good and sustainable community process. It is very important for citizens to

communicate with each other in order to exchange information, solve problems,
and establish thoughtful harmony (Jim Ife 2013).
Good community development is the ability to ensure that all community
activities can increase capacity and optimize potential structurally and culturally.
Because in the process of community development, there are a lot of people
involved, so that over time it will increase the existence of dependence on each
other to complete tasks. On the other hand, community development provides
opportunities for formal and informal interaction to run naturally and have an
effect on the community. And the most important is the availability of guarantees
that there are opportunities, space and time for the process of community
development (Jim Ife & Frank Tesoriero 2014).
Edi Suharto, regarding the discussion of community development, defines
the concept in several strategic functions. Because in his view, community
development is a method of social workers that has the main goal of improving
the quality of life of the community (Edi Suharto 2010). By maximizing the
potential of local resources which also emphasizes the concept of participatory
empowerment (Mubasyaroh 2016).
On the other hand, FM Loewenberg, commented that strategy is not a
statement that can be generalized to be used only and face any problem. However,
strategy is a series of systems used in achieving something with a conditioned that
is built. The strategy used in solving a particular problem will be very different
from the strategy applied to solve other problems as well. Strategy development is
based on rational planning assumptions and is needed for solving existing
problems (Nanih Machendrawaty 2001).
So that until finally Suharto (Edi Suharto 2010) described that the function
of strategy for community development is a hierarchical and collective system.
There are several descriptions of the functions of the strategy, such as (Lukman
2020); First, community empowerment is to provide social services based on
social society. Starting from perventive services for young people (children) to the
base of curative services to adults and low-income communities or families.
Second, Mediating community groups with the same willingness to work as a
team. And its efforts such as the identification of collective needs to efforts to
meet these needs together. Third, community empowerment is a series of
systematic activities to meet the needs of people or communities who have
limitations. Such as disabilty, mental limitations or the ability to meet the needs of
board food. And to the needs caused by socially vulnerable situations due to social
conflicts, races, ethnicities, ganders, or political conflicts (Zaini 2016).
On the issue of community development, we will wait for self-help for
informal involvement as an external party. As a form of effort to support the
handling of poverty, discrimination and oppression, and especially encourage the
community to participate in developing their abilities (Purwaningsih 2008). And
the community is encouraged to participate in the development of socio-cultural
fields, both physical and mental. In relation to da'wah activities, community
development must have the ability to improve the situation in achieving the
success of da'wah. Building social harmony, self-reliating the lives of the people
to prosperity, developing a just and wise social setting, building humanist
solidarity, and upholding a common rule in achieving social peace (Asyura 2023).
 El-Ghiroh : Jurnal Studi Keislaman. Vol. 22 No 2 September 2024 259

Moral Values in Islamic Society

The position and existence of moral values as the fruit of ethics cannot be
equated with regulations, because with certain efforts and steps in maintaining
ethics, awareness and desire to behave well can be built and reconstructed
according to the ethical purpose itself. However, trust that occurs when ethics
itself is violated, then the position of a person or group will be contaminated and
become parasitic because it is considered to damage the moral value system that
has been established and agreed upon. In community development, ethics that
must be instilled in behavior include, among others;
First, behaving according to the nature of humans created by Allah Swt
(Mohammad Usman, Wasik, A Zainuddin 2022). This means that the values and
norms that are included in the sub-application of ethics act as the instincts of the
original human being, such as questioning faith, manners, honesty, devotion,
gratitude, discipline, and others. Be consistent in maintaining all gifts and trusts as
given by Allah Swt, and this is a form of gratitude to Him and the embodiment of
ethical values to always act in the right way. As a creature of God Almighty,
ethics emanating from the application of moral values is very important to always
be purified in its efforts to develop civilization and social systems in society. So
that the holistic and universal application related to the value and moral system in
ethics, will help humans be able to develop their capacity and avoid amentality
behavior, such as: acting and thinking, helplessness and weakness, disobedience
and tendency to disobey, fraud and injustice, tyranny and evil, ungratitude, and
depression in despair, as well as moral degradation (Nizar, Barsihannor, and Amri
2017).
Second, Acting as the position of human beings is a social creature with a
tendency not to instill an individualistic attitude. Consistently human beings must
consciously instill and have the idea that the common interest is more important
than personal or group interests. The willingness to cooperate and sincerity are
examples of ethics that show social human behavior (Nurhuda, Nasichcah, and
Karimah 2023).
Third, a humanist attitude (Budi Hardiman 2013), respecting everyone who
equally has human rights, as well as other human beings as a grace of Allah Swt.
This is embedded as a form of self-awareness and recognition of the existence of
other human beings to humanize each other. In the development of society,
humanist behavior can be described as an attitude that is non-discriminatory,
willing to sacrifice, does not offend others, is tolerant, and sensitive to the
difficulties of others (Eka Nilam Safitri 2020).
Fourth, Act as an individual who is always flexible. This means that an
individual or someone with a different social system must have a natural social
character that is different from one person and another. Change is usually frowned
upon by conservative or old societies. However, it should be remembered that
conservatives or old-fashioned people are still taken into account as long as the
development of society will still be in contact with the local community with its
wisdom. In the development of society, ethics, morals and values will always
show that citizens must behave dynamically and show that they are ready and
open to accept changes or strengthen new social systems.
Fifth, the development of a participatory community system. Participatory
behavior in community social activities is an effort to form a social system that is
260 Taqwatul, Rahmat, Fauzi, Solimin, Eva, Building an Ideal Society,,…

appreciated from the model and method of community development. And this
concept is an implementation of the application of moral and ethical values that
must be obeyed by all elements of social society. Active participation shows the
willingness to actively participate in activities without feeling pressured or forced
(Dumasari 2014).
As a teaching that highly prioritizes ethics, manners and moral values, Islam
requires its people to always behave and behave in accordance with the norms in
society. Moreover, Islam highly values and prioritizes the value of plurality in a
social relationship (Muhammad Bisri Mustofa, Machfudz Fauzi, Rahmat Hidyat
2022). Moreover, as part of a pluralistic society, Islam is obliged to prioritize
norms and ethics in the association around which people live as well as people
with other beliefs, races and tribes and perspectives. Islam also appreciates the
existence of ethical signs that are mutually agreed upon and carried out jointly
between these communities. Harmony between religious communities must be
well maintained, as well as between Muslims internally, harmony must still be
maintained.

Religiosity and Religious Beliefs in Islamic Society

In order to build a strong structure and civilization of Islamic society,
enthusiasm in practicing religion must always be the main reference. There is
great strength in belief so that it can arouse a solid spirit in navigating phenomena
and problems in society. Several instruments of power in the aspect of religious
religiosity in society that must be strengthened, including (Jaya 2017) (Dewi
Rukmini 2017);
First, Belief in God. Human belief in their God will specifically affect their
behavior patterns, both in terms of perception and deep worship practice. As an
interpretation of the value of human practice, which is truly an emanation of the
essence of God's nature (Hamka 2018). Therefore, people will always rely on and
depend on God for all the actions they take. For this reason, religious teachings
will always provide illumination as well as explanations for the concept of human
life that has been arranged and set in such a way by God Almighty (Muhamad
Akip 2024). Islam teaches its adherents that the existence of Allah Swt is to
encompass space and time with all forms of affairs and creation. In Islam, it is
believed that the nature of love for human beings is the highest form of grace.
With a teaching orientation that is full of coolness, peace and giving, making the
teachings of Islam is the perfection of life in all walks of life.
Second, Belief in the last day. The belief in the existence of the last day, or
the hereafter, is one of the religions that greatly influences human behavior (John
L Esposito 2010). This means that people will live in the afterlife to account for
their actions in this world and receive retribution, both heaven and hell. Since the
hereafter is a continuation of the afterlife, people who truly believe in the afterlife
will consider their actions according to their expectations in the afterlife. People
who believe in the hereafter know what is called sin and believe that sinful deeds
will cause misery in the hereafter. As a result, people with such beliefs are
encouraged to avoid or do things that they consider guilty. On the contrary, the
deeds that he considers as rewarding will always be sought, because the reward
for him is savings for happiness in the hereafter.
 El-Ghiroh : Jurnal Studi Keislaman. Vol. 22 No 2 September 2024 261

Third, Belief in destiny. Destiny or qadara is a measure, destiny is a

measure that has become the determination of Allah Swt on the value and life for
his creatures. In Islam, destiny is a predetermined provision and concerns matters
that can be changed or absolutely determined (Okumuş 2020). Fate and destiny
are a series of human lives that must be lived even though they have been
determined by God, but this certainty will be related to how much God determines
a person's line.
Fourth, Belief in sacredness. Various studies in terminology are used in
discussing religion with various forms of explanation that religion is a sacred
value. Da'i who move and struggle in da'wah even though they are wise in
explaining the rules of purity as a religious sacred unit (Harry 2023). This is
because efforts to distribute Islamic information are really instilled in people's
lives. Fifth, belief in the supernatural. Almost all religions, including Islam,
recognize and deny the existence of a supernatural nature. Both in the concept of
life in other realms or the basic is to the supernatural God. In Islamic teachings,
believing in the existence of supernatural beings such as angels, jinn, and demons
is already sunatullah and the essential provision of Allah Swt. However, because
the teachings of Islam are very clear about who are angels, jinns, or demons, and
the relationship between them in Islam is true as a creature of Allah Swt. Belief in
Allah will strengthen a Muslim's faith in his servitude. Belief in Allah Swt is not
just spoken and pledged verbally and heart, but must be implemented in
community life. It is not yet called faith if a Muslim does not love his neighbors,
do good deeds and be devoted to his parents, fulfill the rights of neighbors and the
surrounding community and other muamalah people.

Conclusion
The discussion on the importance of developing a strong and harmonious
Islamic society, with a focus on moral, ethical, and religious beliefs. By
emphasizing the importance of individuals and societies to adopt non-
individualistic social attitudes oriented towards the common good, and respect for
human rights. This is reinforced by belief in God, the last days, destiny, and the
sacredness of religion, all of which lead to responsible behavior oriented towards
the common good.
In a pluralistic society, Islam was introduced as a religion that respects
diversity and teaches the ethics of good association with other societies, regardless
of differences in beliefs, races, or ethnicities. Da'wah in Islamic teachings shows
that information on the development of Islamic society must be carried out by
considering the local context and the wisdom of the local community, as well as
with a flexible and participatory approach. This requires effective communication
and adjustment to existing social dynamics.
Overall, the development of an ideal society with strengthening initiated by
the path of da'wah should dare to offer a comprehensive view of how the
development of Islamic society should be carried out between the fusion of
religious principles, moral values, and good social practices. Thus, Islamic society
is required to continue to adapt and develop da'wah strategies that are relevant to
the challenges of the times, while still adhering to the basic religious values that
teach peace, justice, and social awareness.
262 Taqwatul, Rahmat, Fauzi, Solimin, Eva, Building an Ideal Society,,…

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