Building Awareness about Multicultural Society through Da’wa bi al-Hikmah

Indonesian society exhibits a high level of complexity in terms of diversity, comprising numerous islands with diverse cultures, races, regional languages, ethnic groups, religions, and beliefs. This characteristic has earned Indonesia the distinction of being recognized as one of the world's largest multicultural countries. Given this context, it is unsurprising that conflicts between races, ethnicities, and religions frequently arise. Consequently, as Indonesian residents, it becomes imperative for Muslims to contemplate potential solutions. This study endeavors to address two primary research questions: 1) What is the depiction of a multicultural society as fostered by Prophet Muhammad? 2) What are the manifestations of da'wah bi al-ḥ ikmah (wisdom-driven propagation of Islam) undertaken by Prophet Muhammad? The research employs a qualitative approach, specifically relying on library research methods. The findings of this study reveal that 1) Prophet Muhammad laid the foundation for a society characterized by multicultural awareness, exemplified through the cultivation of religious tolerance, mutual respect for diversity, including ethnic disparities and social statuses, and the promotion of unity and brotherhood among individuals. 2) The forms of da'wah bi al-ḥ ikmah employed by Prophet Muhammad in nurturing multicultural awareness within society were rational-psychological in nature. The Prophet skillfully engaged in dialogical and interactive communication with his companions (ummah), imparting understanding, awareness, setting good examples (uswatun hasanah), and even extending forgiveness to those who sought his pardon or absolution.


A. Introduction
In a multicultural society, it is crucial to emphasize the mutual appreciation and respect among individuals.This is due to the fact that each individual and ethnic group, when encountering one another in a particular location or region, inevitably exhibit distinct behaviors that become characteristic habits of those individuals or groups (Atmoko, 2015: 24).However, regrettably, complete awareness of this concept has yet to be achieved.Instances of intergroup violence across various regions in Indonesia exemplify the vulnerability of social cohesion, the pervasive nature of intergroup prejudices, and the inadequate level of intergroup understanding.
Data on interreligious conflicts can be observed in cases such as the assault on the Shi'a community in Sampang, the incident involving the Filadelfia HKBP Church in Bekasi, the riots in Tolikara, interethnic conflicts in Timika, and the clashes among residents in Aceh Singkil.Several of these cases share a primary P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera115 cause, namely the presence of diversity and the limited extent of multicultural consciousness within society (Bariyyah, 2016: 32).
Multicultural awareness is the ability to recognize cultural differences and similarities, and to view diversity as a form of richness (Hambali, 2016: 98).Multicultural awareness is an integral part of the competency standards for societal autonomy, wherein individuals should be capable of appreciating and understanding the existence of others' cultures and effectively positioning themselves within the context of social relationships.Multicultural competency standards involve (1) awareness of one's own cultural values and potential cultural biases within them, (2) awareness and understanding of different cultural perspectives within society, and (3) the development and implementation of strategies to adopt effective attitudes and behaviors within the context of social relationships (Afif, 2015: 78).
Given such circumstances, it is imperative for the majority of the Indonesian population, as Muslims, to contemplate on efforts towards finding solutions.The responsibility in this matter falls not only on the government in general but also on the ulama and dai groups.This is because Islam is a proselytizing religion, which means it constantly urges its followers to actively engage in dakwah activities.In fact, the progress or regress of the Muslim community greatly depends on and is closely related to the dakwah activities they undertake (Arnold, 1981: 1).The implication of Islam being a proselytizing religion, as stated by Thomas W. Arnold, demands its followers to consistently convey dakwah, as this activity is ongoing throughout one's lifetime and remains relevant in any situation or condition, with the aim of creating the best possible society on Earth.
Thus, it can be said that dakwah bears the responsibility of shaping multicultural awareness in society in order to achieve universal goodness.
Dakwah should play a role in resolving conflicts that occur within communities.At the very least, dakwah activities can raise awareness among the public that conflict is not something to be fostered.Furthermore, dakwah P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera118 and environment in which those events took place.The specific function of this approach is to critically analyze historical records (Karim, 1989: 70).
b.The second approach used in this research is Discourse Analysis.In this approach, the researcher views dakwah as a process of communication involving various forms of communication, both oral and written, which consist of complex actions that shape "messages" or "discourses" (Thiselton, 1992: 55).The study of the structure of these messages is referred to as discourse analysis.According to Scott Jacobs, as cited in Littlejon, there are three aspects to consider in this study: Firstly, discourse analysis involves the use of specific methods and principles by communicators to convey desired meanings.Secondly, discourse analysis is seen as an issue of action.This means that language users not only understand grammatical rules but also rules for using larger units to achieve pragmatic goals in specific social situations.Thirdly, discourse analysis involves seeking the principles employed by actual communicators from their own perspectives (Littlejon, 1999: 83-84).Thus, classical historical texts or existing data are analyzed and interpreted with a contemporary perspective, allowing their relevance in the current context to be identified.(followers of paganism), Jews, and Christians" (Grunebaum, 1970: 26).

Multicultural awareness built by
The inhabitants of Medina not only possessed religious diversity but also diversity in gender, tribe, race, and others (Hitti, 1970: 104).
However, this diversity did not lead to the denial of other religions, and there was no coercion for others to abandon their old faith and embrace a new religion.Furthermore, the aforementioned article also provided an opportunity for the community to respect one another, wherever they may be, with all their potential and differences (Ḥusain, 1979: 102).This diversity was regarded as something intriguing, beautiful, and it created a pleasant and comfortable religious and social life for them.
Based on the aforementioned facts, a conclusion can be drawn that Prophet Muhammad (PBUH) effectively established a cultured society through his propagation efforts and interactions with an exceedingly diverse populace.This heterogeneity within the community encompassed not only variations in religious beliefs, tribes, customs, and ethnicities as previously elucidated, but also encompassed diverse occupational pursuits such as trade and agriculture (Haikal, 1990: 197-198).
The practice of propagation, as exemplified by the actions of Prophet Muhammad (PBUH), effectively addresses cultural disputes and conflicts, fostering a sense of mutual respect within society and promoting religious tolerance.It is important to acknowledge that multiculturalism is an inevitable reality in our world, and when embraced by religious communities, it can lead to attitudes of tolerance.However, the realization of tolerance is contingent upon individuals fulfilling the following five aspects: Firstly, recognizing the social nature of humans as beings who live in communities.Secondly, restraining the escalation of conflicts and P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera120 animosities.Thirdly, reinforcing the brotherhood of humanity as creations originating from a single source (Allah) and descending from one lineage (Adam, peace be upon him).Fourthly, ensuring the continuity of behaviors that exhibit mutual respect and uphold the dignity of fellow human beings.
Fifthly, acknowledging the interdependence of humans in the realms of economics, politics, society, culture, education, and knowledge (Ali, 2000: 39).
The implementation of a tolerant and multicultural way of life, as mentioned above, is of utmost importance in realizing a society that is conscious of multiculturalism.In his propagation efforts, Prophet Muhammad (PBUH) demonstrated tolerance within certain limits, while firmly upholding the principles of his own faith without mixing them with the beliefs of other religions (Armawatiarbi, 2003: 41).A dai (Islamic preacher) must be firm and courageous in delivering their message, while maintaining steadfast adherence to the principles of faith in Allah (SWT).
Coercion is not a teaching of Islam, as "the realm of coercion violates Islamic principles" (Fadhullah, 1997: 147).Indeed, by prioritizing tolerance and multiculturalism in daily life, it is possible to foster a harmonious society despite differences in religion, ethnicity, culture, and other aspects.Islam has demonstrated this through the reforms implemented by Prophet Muhammad (PBUH) in Medina, resulting in peace, unity, and religious freedom.The cultural diversity within the paradigm of Prophet Muhammad's (PBUH) life has contributed to the harmonious coexistence of a multicultural society, where "the unity between the Muslim community and the inhabitants of Yathrib was achieved through freedom and strong unity" (Haikal, 1990: 198).
The understanding of multiculturalism should not be limited solely to cultural differences, religion, race, ethnicity, and the like (Yasmadi, 2002: 22).Furthermore, multiculturalism should be perceived as something that holds positive value, fostering an awareness to live with a P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera121 shared vision of unity amidst diversity, with the goal of constructing a civilized Madinah.Thus, it can be said that the principles of multiculturalism and tolerance have guided the people of Yathrib towards a cultured way of life.

2) Community awareness on unity
The activities of Prophet Muhammad (PBUH) in propagation emphasized the importance of amr ma'ruf nahi munkar, which entails enjoining what is good and forbidding what is evil.This serves as guidance for shaping a community that has the responsibility to actualize virtues, specifically the unity of the ummah based on religious principles and faith as the binding force of its unity (Syarīf, 1972: 99).
After Prophet Muhammad (PBUH) migrated to Medina, he set an example by establishing a harmonious living agreement among its inhabitants.He also emerged as a leader who governed and organized the community's affairs.During that time, the Muslim ummah was directed to remain united in their jama'ah (collective body), and they were prohibited from being divided.Unity within the jama'ah was strongly emphasized to maintain the integrity of the ummah and avoid fragmentation (Majmu' Fatawa Ibn Baz, 14/132).Therefore, the principles of unity and solidarity within the ummah played a crucial role in Prophet Muhammad's (PBUH) propagation, encompassing both religious and social aspects, in order to create a harmonious society and prevent divisions.The envisioned civil society (characterized by multicultural awareness) is one that is open, pluralistic, multicultural, and decentralized, with heightened political participation that is honest, fair, independent, harmonious, supportive of the vulnerable, guaranteeing freedom of religion, speech, assembly, and expression, safeguarding property rights, and respecting human rights (Mujiburrahman, 2013: 71).
As widely known, the population of Medina comprised not only Muslims but also encompassed diversity in terms of beliefs, tribes, races, and customs.In order to encompass them within a single group or P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera123 community that refers to all of humanity, the Prophet (PBUH) established the Constitution of Medina, specifically Article 25.This article elucidates that the term "umma" (community) is not limited solely to the Muslim community but also encompasses various groups such as the Arab tribes, Jewish groups, and others.In other words, every inhabitant of Medina was considered a member of the same society or community (umma).
The content of the Constitution of Medina encompassed several practical provisions that were agreed upon to govern the social and political life in Medina under the leadership of Muhammad (PBUH).The Constitution of Medina is a unique document, being the first constitution in the world that possessed modern attributes despite its emergence in a pre-modern era.Through this agreement, the Prophet (PBUH) was granted the freedom to teach Islam to the community, which in turn brought about significant changes in their lives.As quoted by Khaldun (1979: 127) Indeed, when we examine the success of the Prophet Muhammad (peace be upon him) in unifying the multicultural society of Medina into one cohesive community, and the effective methods of da'wah that can influence the attitudes of listeners, it can be said that the Prophet (peace be upon him) applied da'wah with wisdom and sagacity.The ideas and practices of the Prophet (peace be upon him) in forming a united community from diverse elements were a remarkable breakthrough and are considered the "beginning of national life in Islam" (Arnold, 1979: 94).tribes such as Bani Nadhir, Bani Quraidzah, Bani Qainuqa, Bani Tsa'laba, and Bani Hadh, as documented by Watt (1987: 85).In this context, Prophet Muhammad successfully fostered unity among these diverse groups and created a harmonious and coexisting society in Madinah.
Prophet Muhammad (peace be upon him) was well aware of the diverse conditions of the Madinah society, which were prone to intertribal and intergroup conflicts (Syarif, 1972: 109).To address this, he established brotherhood and united them under his leadership by creating a written agreement known as the Charter of Madinah.The purpose of this agreement was to foster good cooperation among them.In Article 1 of the Charter of Madinah, it is stated that the believers are one community, irrespective of their social distinctions (Sukarja, 1995: 43).Thus, the Prophet successfully created unity and harmony within the diverse Madinah society.
The Prophet Muhammad's actions in establishing brotherhood between the Muhajirin and the Ansar can be described, in psychological terms, as imparting understanding to the community about the significance of brotherhood, which would bring positive effects to their lives.Without mutual understanding among them, brotherhood would not be able to flourish in their daily lives.Any brotherhood that is not founded on genuine mutual understanding cannot unite under a common principle to achieve shared goals.This brotherhood among the Muslims was based Prophet Muhammad 1) Awareness on Religious Tolerance The mission of Prophet Muhammad (PBUH) in developing Islam was to convey the truth rather than compel people to embrace the Islamic faith.This can be observed in the Charter of Medina, particularly in Article 25, which states that the Jewish community would retain their religion and the Believers would maintain their faith.In this article, Prophet Muhammad (PBUH) provides a strong guarantee to the inhabitants of Medina to preserve and practice their respective religions.This action P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera119 aligns perfectly with the societal context that encompassed religious diversity, ultimately fostering harmony among religious communities, now known as religious tolerance."The society of Medina consisted of various religious groups, including the Islamic community, polytheists Initially, the inhabitants of Medina lived separately in different tribal groups, lacking unity among them and without a governing authority to regulate the various factions.Each tribe had its own autonomy and lived apart from one another.However, when Prophet Muhammad (PBUH) arrived in Medina, he successfully positioned himself as a leader in the midst of this heterogeneous society.He was recognized as a leader by various tribes and groups in Medina.P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera122 In his leadership, Prophet Muhammad (PBUH) was able to unite the various tribes and groups into a cohesive community.He implemented the principles of Islam as the foundation for unity in the life of the Medina society.Thus, Prophet Muhammad (PBUH) successfully created a nation under his leadership, which embodied the grand idea of national life in the Arabian region.Through his propagation and leadership, Prophet Muhammad (PBUH) made Islam a religion capable of fostering reconciliation and harmony among different societal groups (Sukarja, 1995: 99).This demonstrates the success of Prophet Muhammad (PBUH) in establishing unity and overcoming divisions within the Medina society, as well as strengthening the notion of national life in that region.According to the aforementioned account, it can be comprehended that the achievement of Prophet Muhammad (PBUH) in unifying the inhabitants of Medina exemplified the realization of an enlightened society conscious of multiculturalism.Within this unity, the community demonstrated the ability to coexist while honoring diversity, exemplifying key attributes associated with multiculturalism, notably tolerance and others.Such attributes are deemed imperative in fostering a civically engaged society that embraces multiculturalism, as articulated by Mujiburrahman: , "The Arab people, initially rough, arrogant, engaged in intertribal rivalries, and reluctant to cooperate with others, experienced a transformation of character through the bond of religion.Roughness and arrogance dissipated, and they became more gentle, obedient, and willing to join hands with others."It is crucial to understand that in creating a social order that embraces and values multiculturalism in everyday life, such multicultural existence must be rooted in sincere and genuine attitudes as the true defense of unity among the community.A conscious multicultural society cannot be realized if the components of communal living are not upheld effectively.A civil society requires individuals who are sincere and genuine in binding their souls to communal life.Such souls will have a concern for goodness and will motivate people to live together harmoniously.The ability of Prophet Muhammad (pbuh) to establish a political community that involved followers of all religions, without forcing them P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera124 to convert, and guaranteeing freedom of religion, was indeed a commendable achievement.The freedom of religion was granted to all, including Muslims, Christians, Jews, and they were allowed to practice their respective religions.Furthermore, Prophet Muhammad (pbuh) also succeeded in laying the foundations of beneficial political governance for the community, fostering friendship and unity among all parties involved.All of these accomplishments would not have been possible without his extraordinary abilities and political wisdom.Indeed, effective communication is crucial in delivering the message of da'wah (Islamic propagation).A da'i should be cautious and meticulous in understanding the essential elements of da'wah communication to have an impact on their audience.By studying and applying effective communication techniques, a da'i can effectively convey the message of Islam and engage with their listeners.This includes understanding the audience's background, beliefs, and cultural sensitivities, utilizing appropriate language and tone, employing persuasive and logical arguments, and establishing a rapport based on trust and empathy.Through skillful communication, a da'i can effectively convey the message of Islam and inspire positive change in the hearts and minds of their audience.
P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera125 Da'wah Bi al-Ḥikmah practiced by Prophet Muhammad in building Multicultural awareness 1) Da'wah Bi al-Ḥikmah: Propagation to Enlighten People Madinah's society, established by Prophet Muhammad (peace be upon him), comprised diverse social groups with differences in religion, tribes, ethnicities, and cultures.It consisted of various Arab tribes, including the renowned Aws and Khazraj tribes, as well as twenty Jewish