Model of Tawhid Education in Children: An Ethnographic Study of the Tablighi Jama'ah Family in Indonesia

This study explores the educational tawhid model for children in the Tablighi Jama'ah families. The study used a qualitative method with an ethnographic approach. Research data is taken through direct interviews with ten informants (heads of the Jamaáh Tabligh family). To strengthen the interview data, the authors conducted observations for two years by being directly involved in the Tablighi Jama'ah activities such as Ijtima', Bayan Markas, Ta'lim Halaqah, Khuruj, Jaulah, and the author keeps in touch straight to all informants' homes. All interview and observation data were then analyzed thematically using NVivo 12 software. Overall, the analysis showed that there were fifteen models of tawhid education for children in the Tablighi Jamaat family. The fifteen models are: i) organizing routine ta'lim, ii) creating a religious atmosphere at home, iii) starting activities with tawhid sentence, iv) providing tawhid education from an early age, v) involving children on da'wah activities, vi) educating with muzakarah, vii) teaching Islamic etiquette, viii) teaching prayers, ix) persuading children to pray in the mosque, x) being a role model in practicing religion, xi) narrating Islamic histories, xii) practicing Monday and Thursdayfasting, xiii) encouraging children to khidmat, xiv) listening to Islamic songs, xv) monitoring children's worship. The results of this study can be used as initial data for future researchers in examining different issues or other relevant topics to this context

Viewed from the Islamic teaching perspective, at the family level, parents take hold of the primary obligation to teach their children monotheism before teaching other knowledge (Khalil, 2016;Naufal, 2019;Ghofur, 2020& Effendi, 2020. Similar statements were also expressed by Noor, (2012) & Barra, (2014) that tawhid is a fundamental religious-related value that is obligated to be taught by parents to their children; even monotheism education should be practiced during nine-month pregnancy phases.
Al-Qur'an as a holy source of Islamic teachings also conveys the importance of the parents' roles in providing monotheism education in family level. As implied in Khalifa  The message regarding the importance of parents teaching monotheism in childhood is also implied in Surah At-Tahrim verse 6 as follows:  (Abdullah, 2009;Shihab, 2017;Erzad, 2018;Fitri & Idris, 2019;Dasopang, 2020 (Al-Baihaqi, 1344h). In addition to whispering the sentence of monotheism (adhan) in the ear of a newborn child, the Messenger of Allah (saw) also recommended whispering surah al-Ikhlas, as quoted by al-Shan'ani in his writings: Translation: "Indeed, the Messenger of Allah always read Surah al-Ikhlas in the ears of a newborn child " (al-Shan'ani). Referring to the expert opinions, the arguments of the Qur'an and Hadith, as written above, can be synthesized that monotheism education is the primary Islamic value that parents should introduce to their children as early as possible. As a role model, the Messenger of Allah has set many examples for Muslims to introduce monotheism or tawhid to children by whispering the call to prayer or iqamah in the child's ear after birth. Furthermore, while the child is in the womb, it has been recommended that parents educate their infants in the womb religiously through habituation activities of good morals, maintaining prayers, reading Al-Qur'an, attending recitations, visiting religious places, and living in an Islamic environment (Oktarina, 2019). As also stated by Rasyim, (2015); Amri & Tulab, (2018) ;Umroh, (2019) ;Yusrina, (2021) that the existence of a tawhid education process for children while in the womb can have an impact on aspects of monotheism after the child is born.
The Tablighi Jama'ah family is a term for Muslim families who contributed to the da'wah founded by Muhammad Ilyas bin Muhammad Ismail al-Kandahlawi in 1926 AD in Nizamuddin, New Delhi (Arifin, 2017;Roshasari, 2021). The Tablighi Jama'ah family is one of the parties concerned about children's monotheism education at the family level. Since its establishment, the primary orientation of the Tablighi Jama'ah's da'wah is to convey the concept of monotheism to all groups of society, including their wives and children. As stated by Hasanah, (2014) their primary orientation is raising the spiritual soul in every Muslim because, at that time, India was undergoing the process of Hinduism and Shuddi Sanghatan.
The da'wah of the Tablighi Jama'ah is a da'wah approach that avoids political activities. It only focuses on religious practices such as preaching, praying, dhikr, and other worship, as well as preventing khilafiyah in schools and the attitude of avoiding discrimination against members of the group so that the da'wah delivered is accepted comfortably in the community (Asriyani, 2020). According to Hasanah, (2017) the emergence of this group is relatively younger than other religious groups in Indonesia, such as Muhammadiyah, Nahdatul Ulama, Persatuan Islam, and Tarbiyah Islamiyah.
However, due to its communicative and humanist da'wah mission, the Indonesian Muslim communities quickly accepted this group.
Based on the author's observations of two years of being active and directly involved in various Tablighi Jama'ah activities, there is a unique approach practiced in their da'wah strategy, namely 'leaving the house and family for a certain time. The Furthermore, it is necessary to explain that some previous researchers have discussed related research to the Tablighi Jama'ah. However, after reading and analyzing these articles, the author concludes that previous research only focused on the da'wah movement (Zaeny, 2016;Zulaiha, 2016;Arifin, 2017;Munir, 2017;Yusuf, 2017& Mustofa, 2019Dahlan, 2020). Other research also explores community responses toward this group (Warahmah & Firdaus, 2018), ideological concepts (Junaedi, 2013), da'wah methods (Maidin, 2020;Wirman & Fauziah, 2020& Sembiring, 2021, and communication patterns (Riyanto, 2019& Abidin, 2020. However, the model of tawhid education for children in the Tablighi Jama'ah families has never been explored and discussed. Therefore, this research aims to analyze their model. Discussing this topic can enrich academic literature and explore the styles and diversities of Islamic groups in educating their children.

Literature Review
As the author stated in the background section, children's education in the family is an essential aspect that parents should prioritize, specifically in monotheism or tawhid education. Pulungan, (2011); Noor, (2012); Setiani, (2018); Idhar, (2021); Liriwati & Armizi, (2021) has said that tawhid education in children is a fundamental value that parents must teach, and it should begin before the child is born. In addition Naufal, (2019); Izza, (2019); Apriati & Alfisyah, (2020) also conveys that it is vital to promote tawhid education in children as early as possible since teaching monotheism at an early age is easier for children. Also, Islam strongly recommends that every parent prioritize tawhid education for their children before other basic education (Alam, 2017;Ghofur, 2020;Shofiyuddin, 2020;Aulia & Mujahidah, 2021;Rohman, 2021). The Tablighi Jama'ah families are one of the Muslim groups who practice da'wah activities as a medium for educating children's religion at the family level.
These were in accordance with the primary orientation of this da'wah movement when Shaykh Maulana Ilyas founded it to raise religious and spiritual values in Indian society. At that time, India was undergoing the process of Hinduism and Shuddi Sanghatan by the majority religious group (Hindu) (Hasanah, 2014).

Shaykh Maulana Ilyas has tried various efforts to spread Islamic values.
However, only a few people experience this religious education because of his controversial educational approach among the majority group by establishing Madrasas, Islamic Boarding Schools, and preaching in mosques. As a result, the da'wah delivered did not generate a deep impression on every Muslim in India (Asriyani, 2020). Consequently, children's religious education at home is not fully achieved because religious education itself is often neglected.
In anticipating the decline of religious values, Shaykh Maulana Ilyas offered the Indian community to contribute to the Da'wah of the Tablighi Jama'ah. This da'wah movement avoids political activities and only focuses on religious practices such as preaching, praying, dhikr, and other worship. In addition, they prevent discrimination among group members and khilafiyah in their schools. It made their da'wah effortlessly accepted among various cultures, including the Indonesian (Hasanah, 2017& Asriyani, 2020.
In Indonesia, Tablighi Jama'ah families enhance the diversity of the Muslim community with their unique approach to teaching children tawhid at home . For instance, inviting children to participate in preaching, familiarizing It is believed among Muslims that children's education at the family level is the first obligation that should be practiced by parents, especially regarding tawhid education, because tawhid education values are directly related to Muslim personalities. Thus, studying monotheism education for children, specifically ethnographic studies in the Indonesian Tablighi Jama'ah families, is a valuable issue to be reviewed and researched within the framework of literature studies. This study also explores the style and diversity of Islamic society in educating their children.

Method
This study uses a qualitative method with an ethnographic approach. According to Yin, (1994) ;Myers, (1999) can also explore data in depth and comprehensively. Therefore, this approach is appropriate for this study, as it is consistent with the method of data collection and the purpose of this study. The informants of this study were ten people (the Tablighi Jama'ah families) who live in the city of Padang, West Sumatra. The authors determined to use a purposive sampling technique. The selection of informants refers to four criteria, namely competencies in understanding the research topics, actively participated in the studied domain, having time to provide information to researchers, and honesty in delivering information according to data and facts occurred in the community Rahawirin et al., 2020;Amnda et al., 2020).
Furthermore, research data was taken through direct interviews with all informants using a set of interview protocols; each informant was interviewed repeatedly to strengthen the interview data. The author also made observations by consistently participating in the Tablighi Jama'ahi activities such as Ijtima', Bayar Markaz, Ta'lim Halaqah, Khuruj, Jaulah, and even visiting the homes of all informants.
All interview and observation data were then analyzed thematically using NVivo 12 Software. According to ; Maputra et al., (2020); Syafril et al., (2021), thematic analysis with NVivo Software is an effective way for a researcher to analyze interview results so that they are specifically noticeable and easily understood.

Findings and Discussions
Based on the author's interviews with ten informants (heads of families) in the Tablighi Jama'ah families, the analysis found fifteen findings ( The author will describe the fifteen themes above based on excerpts from interviews with informants. Although conveyed in a slightly different language, the interview excerpts still have the same meaning and purpose.
The first theme is organizing routine ta'lim. According to the informant, monotheistic education for children is vital, so parents' concern is needed. In order to make the process easier, various specific and unique strategies should be carefully prepared. One of these includes inviting children to participate in ta'lim activities. This theme was stated by the informant, as can be seen in table 1 below:  The way I instill monotheism in my children is to create a religious atmosphere in their lives ….
The third theme is starting every activity with the tawhid sentence. According to the informant, a Muslim will die depending on his habits. Therefore, to make it a habit, teaching children always to start activities with the tawhid sentence is fundamental. This theme is stated by the informant, as can be seen in table 3 below: The fourth theme is teaching tawhid education from an early age. According to the informant, tawhid is a crucial matter, even more, important than air. All things will undoubtedly come to an end if someone dies without air. However, if someone dies without tawhid, it will not only be a problem in the world but also will be regretted in the afterlife. Therefore, parents' serious concern is needed regarding instilling tawhid in children. One of the appropriate ways is to educate them from an early age. This theme was stated by the informant as explained in table 4 below:   Muzakarah is the advice of the elders for every ahbab, so I also follow it.
The seventh theme is teaching Islamic etiquette or adab. According to the informant, one way to educate children's tawhid is by teaching them Islamic etiquette because good manners will lead to a better life. This theme was stated by the informant as explained in table 7 below: The eighth theme is teaching prayers or do'a. According to the informant, teaching prayers to children also means educating them to trust in God. This method will invigorate their mindset to sense that 'they have a God'. This theme was stated by the informant as explained in table 8 below: Teaching prayer is also the way I educate children's tawhid ...
The ninth theme is encouraging children to pray in the mosque frequently.
According to the informant, the mosque is the appropriate environment for tawhid education. Therefore, encouraging children to pray frequently in the mosque will stimulate them to be close to their creator. This theme is stated by the informant, as can be seen in table 9 below:    One of the ways to educate tawhid for children is by encouraging them to practice Mondays and Thursdays fasting frequently… 9 Another form of tawhid education that we do is to familiarize our children with fasting ... The thirteenth theme is encouraging children to khidmat. According to the informant, if Jama'ah comes to the mosque during halaqah activities, as an ahbab, I am responsible for serving the congregation. Therefore, I invite the children to participate so they will experience the religious atmosphere. This theme is stated by the informant, as can be seen in table 13 below:    The first is organizing routine ta'lim. The word 'ta'lim' means teaching (Ridwan, 2018;Ridwan & Ulwiyah, 2020;Khoerun, 2021). It implies that organizing ta'lim means providing teaching, education, or religious knowledge. To study religion, this activity is a special obligation for every ahbab in Tablighi Jama'ah. In practice, one of the family members reads a book compiled by the Tablighi Jama'ah community; the elders and other members will listen solemnly. After the activity is completed, it is continued with kalkuzari or reporting da'wah activities of each member. There will be a report from each member regarding their completed worship and a suggestion for the next worship.
This ta'lim is organized by the Wahhab of Tablighi Jamaah every day, normally after the prayer. According to the opinion of experts such as Marzuki, (2016) The second is creating a religious atmosphere at home. Erzad, (2018); Rasyid et al., (2020) explained that children's development is closely related to their environment and families. So, the environment is a determining factor for parents' success in educating children's tawhid at the family level.
The third is starting every activity with the tawhid sentence. This method is a distinctive feature of each ahbab of Tablighi Jama'ah. The informant stated that the death of a Muslim is determined by his or her habits. So, the tradition of starting activities with the tawhid sentence needs to be taught to children for it to become ingrained in their minds. As a result, it is no surprise that the children of the Tablighi Jama'ah frequently state that Allah is the one who provides sustenance. Even children pray before requesting anything. They do this because it has become an instilled habit since childhood.
The fourth is teaching tawhid from an early age. In light of previous studies, early childhood appears to be a time of great opportunity for children. Children will become accustomed to what is taught if parents utilize this period as a period of education (Hadisi, 2015;Lilawati, 2020;Wijayanti, 2021;Jannah & Umam, 2021).
Many Tablighi Jama'ah families practiced it. Consequently, it is not surprising that the joining the da'wah, some were unaware of the recommended way to bathe in Islam. It is not something they wish for their child to do.
The eighth is teaching prayers or do'a. Indirectly, parents have been educating children in matters of divinity by teaching them how to pray. Also, children will believe that they have God in their lives. Islam places great emphasis on prayer, so it is recognized as the first 'weapon' Muslims use in the event of persecution or oppression.
Prayer is a method of asking Allah SWT for something to fulfill all of one's desires.
Thus, Tablighi Jama'ah parents who teach children to pray subconsciously have instilled confidence in them that Allah is the only place to ask and worship him is an obligation for all creatures.
The ninth is encouraging children to always pray in the mosque. As the center of all things related to divinity, the mosque is considered to be a house of worship by Muslims. In addition to its function as a place of worship, the mosque serves as a learning environment for children, specifically in religious studies (Ikhwan, 2013;Ibrahim, 2014;Kurniawan, 2014;Qadaruddin et al., 2016;Syafe'i, 2017;Muttaqin & Faishol, 2018;Saputra, 2019). Essentially, the mosque is a place for educating people about religion. The Tablighi Jama'ah families use the mosque to inform children about tawhid.
The tenth is being a role model in practicing religious activities. It is important to emphasize that religious education is more than just asking children to do everything their parents desire. Parents should be able to serve as role models for their children.
Since a child's first source of knowledge is his or her parents, a child's behavior reflects what his parents have taught him. Thus, for ahbabs of Tablighi Jama'ah, tawhid education is inextricably linked to their role as parents.
The eleventh is narrating Islamic stories. Allah SWT has already exemplified this method to his servants in the Qur'an. Al-Qur'an contains many verses that describe many prominent individuals from the past. All are examples from which servants can learn lessons and gain wisdom (Firdaus et al., 2021). In addition, this method is a basic guideline for parents in educating their children, specifically regarding matters of faith, such as aqidah, worship, and morals (Rusydi, 2019). Oleh sebab itu, dalam keluarga Tablighi Jama'ah sendiri menceritakan kisah-kisah islami kepada anak adalah bentuk pendidikan agama untuk anak. Thus, in the Tablighi Jama'ah families, children's religious education is facilitated by sharing Islamic stories.
The twelfth is practicing Monday and Thursday fasting. The informant stated that before they concentrated on studying Islam, they never fasted and often missed their prayers. However, the motivation to fast on Mondays and Thursdays arose after joining the Tablighi Jama'ah. Furthermore, this habit has a significant impact on children, so they are also used to this Islamic practice.
The thirteenth is inviting children to khidmat. In Tablighi Jama'ah, khidmat refers to serving. All ahbabs are assigned to serve preachers when they preach in a mosque, and parents can invite their children to participate. This strategy is a form of religious education and training for them in caring for others.
The fourteenth is listening to Islamic songs. Islamic-themed songs are generally expressed as shalawat or descriptions of Islamic values. Listening to these songs is an alternative method for increasing children's spiritual intelligence (Oktarina & Nurtianti, 2016;Lubis, 2018). Some previous studies have examined the benefits of

Conclusion
This study has identified fifteen models of tawhid education for children in the Tablighi Jama'ah families. The fifteen models include organizing routine ta'lim, creating a religious atmosphere at home, starting activities with tawhid sentences, providing Children's tawhid education is fundamental for Islamic families because tawhid is directly related to the creator's essence (Allah). Since the purpose of human life in this world is to worship the creator (Allah), tawhid is the initial foundation for a person to believe in the creator's essence. Therefore, tawhid education cannot be postponed or abolished by parents.
Basically, there are only two forms of education that parents can attempt. The first is tawhid education, and the second is other basic education. However, only the former can guarantee children's better life in this world and hereafter. This research, finally, will be a reference for future researchers to examine problems related to this topic or different issues with similar contexts.