The “Teras Dakwah” (Dakwah Terrace) Movement Program: the Philosophy and Dakwah Activism Charity-Based in Yogyakarta

Dakwah in Indonesia has been growing nowadays. It is seen from the presence of preachers (da’i) and dakwah institutions and organizations in Indonesia. This article contributed to the discourse of dakwah and charity in Indonesia, especially in the social institution of Teras Dakwah in Yogyakarta. In this context, the discourse about dakwah and charity has not been much studied by previous scholars. Most studies on dakwah focus on the figure, institution, oral and written dakwah, social media, and others. The main research proposed was why and how the Teras Dakwah has been involved in charity practices in both local and regional domains. The research data were obtained based on the nethnographic study. This research showed that the involvement of the Teras Dakwah in dakwah activism-based charity was influenced by the uncertain discourse of social guarantee from the government in which in turns the Teras Dakwah was involved in providing the religious social service both local areas in Yogyakarta and regional areas outside Yogyakarta

In contrast to the focus of existing scholarship studies, this article examines the propaganda activism that focuses on the social service of the community (charity). Although (Nasor et al., 2019)  ranging from the study of religion, economics to issues such as popular teen romance and others (Triantoro, 2018). Later, the Teras Dakwah is also actively involved in providing social assistance services to people in Yogyakarta and other cities in Indonesia as shown in the caption quote above.
This article argues that charity-oriented propaganda activism is a new propaganda trend in the dynamics of the Contemporary Islamic dakwah movement in Indonesia. In addition, this article shows that current charity practices are not only carried out by philanthropic institutions such as the National Amil Zakat Agency (BAZNAS), Amil Zakat Institutions (LAZ), Dompet Dhuafa, Ummat Care Justice Post (PKPU), or alms communities such as Alms node, Alms Street and Alms Group, which is very massive in Yogyakarta.
Specifically, this article discusses three questions. First, why is the dakwah movement involved in the discourse of generosity in Indonesia?
Second, how is the Dakwah Terrace involved in the practice of charity in the local realm and other regional areas? Third, how does the Dakwah Terrace promote the idea of charity through social media?
To answer these questions, the structure of this article is divided into five parts. In the first part, this article explains the background that is the focus of this article. The second part explains the discourse of generosity in Indonesia and the current involvement of the dakwah movements. The third section discusses how the Dakwah Terrace carries out philanthropic programs. Fourth, this article examines how the Dakwah Terrace uses social media as a means of promoting the idea of charity and building an image. In the last part, this article provides conclusions and recommendations for future study.

B. Method
This article is a netnographic study. Referring to Kozinet (2010), netnography is the collection of data by following and tracing activities in an online space. This means that this article is not conducted through offline activities but online ones. This is because the fact that, during the research done, the researchers were unable to follow, observe and interview physically due to the COVID-19 pandemic. Using a netnographic study was useful to avoid the health risk caused during the covid 19 pandemic as well as it was appropriate to answer the research questions proposed. In the first stage, the research was done intensively by observing the online activities of the Teras Dakwah.
The researchers collected the data from two social media owned and managed by the Teras Dakwah. Specifically, the research data was obtained through social media of Instagram of @terasdakwah account and Facebook, in the form of image posts, videos, captions, and others. The second stage was done by clarifying the data obtained based on previous research conducted by the researchers. The data clarification was also conducted by interviewing the social media account holders of the Teras Dakwah. Then the researchers analyzed the research findings based on the academic discourse regarding preaching and charity written by  between 1997-1999. In the span of two years (1997)(1998)(1999), the poverty rate in Indonesia has increased from 15% to 33% (Sakai, 2012).
During the Soeharto era, the task of handling poverty was left to the National Development Planning Agency (Bappenas), without involving the private sector. The government's emphasis on dealing with social welfare issues at the time lay in the economic growth strategy.
However, in turn, this strategy was unable to deal with the brunt of the monetary crisis at the end of Suharto's leadership. Since then, the government has begun to change its strategy to tackle the problem of poverty in Indonesia, namely through Direct Cash Assistance (BLT), collateral for staples, and subsidies for staples (Daly, A., & Fane, 2010).
Later in the 2000s, the government began providing health insurance, also known as ASKES. However, these programs only reach 30 percent of the poor in Indonesia (E. Morrell, 2010).
The rise of poverty and the inability of the government to provide social security to the community became an important factor in the emergence of philanthropic organizations during the New Order and reformation. During the New Order era, President Soeharto appreciated the formation of the National Amil Zakat Agency (BAZNAS), to collect zakat funds among Indonesian Muslims (Salim, 2008). Non-governmental Islamic charity institutions have also emerged, such as Dompet Dhuafa, Community Care Justice Post (PKPU), Rumah Zakat, and zakat fund management, initiated by two mainstream Islamic organizations such as Nahdlatul Ulama (NU) and Muhammadiyah. Later, the zakat initiative communities began to mushroom in big cities such as the Simpul Alms, Alms group, Street Alms, and others.
Many scholars underline that the emergence of philanthropic institutions as above fills the vacuum and uncertainty of social service guarantees from the government (Benthall, 1999;Sakai, 2012;Retsikas, 2014).
However, this argument needs to be examined again, is it true that the emergence of these philanthropic institutions is merely helping the government in providing social security to the community or there is another trend that Sakai calls because of the Muslim middle class and above who are trying to display their Islamic identity to the public sphere (Sakai, 2012).

b. The Terrace of Dakwah and Social Generosity
Amid Islamic philanthropic organizations struggling to serve and assist the poor with their respective service models, one of the Dakwah movements in Yogyakarta, Dakwah Terrace participated in responding to social welfare issues in the local, Yogyakarta and outside the region of Yogyakarta. Dakwah Terrace is a religious social institution based in the Nitikan Village, Yogyakarta. The name of the Dakwah Terrace is taken from the place of study, which is on the terrace of the house.
Philosophically, the choice of the name "Dakwah Terrace," because the word "terrace" shows flexibility, simplicity, and not binding. In this case, ordinary people who do not have a strong Islamic religious background or people who want to study Islamic religious knowledge are not "reluctant, inferior" or "rigid" to join the Dakwah Terrace, so that in the end the Dakwah Terrace can become a unifying place for the Ummah across the harokah (Triantoro, 2018).
Through the initiative of Akhid Subiyanto and his colleagues, in 2011, the Dakwah Terrace began to hold religious studies on a 2.2 x 12-meter others. In addition to the Teras Ngaji program, Teras Dakwah also initiates Creative Ngaji programs such as workshops and talkshows that discuss how to do business on the Internet, film surgery, Thibbun Nabawi treatment, and others (Triantoro, 2018).
As a religious social institution, Teras Dakwah does not only initiates programs in the form of religious studies but also actively engages in social service programs in the community. The next part will discuss the idea of a charity initiated by Teras Dakwah.

c. Dakwah Terrace and its Charity Ideas: Local and Trans-local
As seen in the caption of the Instagram @terasdakwah account in the introduction to this article, this article has shown how the involvement of the This has caused many rivers to overflow and flood people's homes. One of the areas hard hit by this flood was Imogiri, Bantul, because of its geographical location which is close to the Oya River and other small rivers (Detiknews., 2019).
In an Instagram post @terasdakwah that was uploaded on March 19, 2019, several volunteers who were part of the TD Mobile movement distributed donations in the form of staples to the community in the Mojolegi, Karangtengah, Imogiri, Bantul regions. This matter shows that the philanthropic activities initiated by the Dakwah Terrace are included in the charity-based missionary activism. Some scholars equate the term charity with traditional philanthropy, namely philanthropic activities to help disadvantaged people who are direct and short-term in fulfilling urgent needs (Fauzia, 2016). This is different from generosity activism promoted by modern social service institutions such as Dompet Dhuafa, for example. Generosity activism promoted by Dompet Dhuafa tends to emphasize the practice of modern philanthropy, namely philanthropic activities that are empowering,

Charity-based propaganda activism carried out by the Dakwah
Terrace can also be seen from the food distribution program for the elderly, widows, and poor people. In the first post posted on September 7, 2018, the food distribution program was called the Friday alms blessing. In this post, elderly Muslim women were seen listening to tausyiah before receiving food assistance from the Dakwah Terrace, as shown in Figure 1. Therefore, to answer that challenge, a mosque is needed as a means to strengthen the faith of the people in Lombok and others.

a. The Dakwah Terrace and Charity-based Propaganda Activities
Charity-based propaganda activities carried out by the Dakwah Terrace above, ranging from direct assistance in the form of staples for widows, the poor, and the underprivileged (in the Alms Friday Barokah program) or assistance for Palestine, sacrifice, construction of mosques/ mushala (small mosque) to strengthening Islamic values (spiritual support) illustrates a deep philosophy. At least from these programs, Dakwah Terrace has philosophical concepts including First, the charity program as a dakwah concept, which is a paradigm to form or strengthen the piety of the Islamic community, especially people in the affected areas. This is because in essence preaching is an effort to invite people to reach the ultimate level of piety. Second, the charity program as a concept of compassion. This concept is packaged in the slogan "Sharing Taste, Sharing happiness, and Sharing Smiles" (https://www.instagram.com/p/BvexTMklZYI/).

Construction of Mosque/ Mushala
As a dakwah concept to form or strengthen the piety of the Islamic community, especially the people in the affected areas. 2.
Direct HelpAlms Barokah Friday As a concept of compassion (compassion) in the slogan "Sharing Taste, Sharing Happiness and Sharing Smiles." 3.
Humanitarian Aid for Palestine As a concept of happiness, known as Sharing Happiness 4. Spiritual support As a concept of benefits known as the tagline "Migunani Kagem Umat" (benefits for the people).

b. The Dakwah Terrace and Social Media: Means of Constructing and Promoting Its Charity Idea
The Dakwah Terrace massively uploaded posters inviting citizens to help disaster victims in various regions, both local and outside the Yogyakarta regions. The posters are interestingly packaged and illustrate the condition of the affected area, as shown in Figure 3.   This shows what is called by Marcel Mauss as awarding the prize economic theology, the activity of generosity. It believes that everything we are given will result in a reward in the next life. The gift is not lost, but instead will develop and increase (Mauss, 2002).
Teras Dakwah, not only promotes its ideas of charity, but it also uses social media to build its image as a professional missionary institution in packaging charity programs. It massively uploaded its charity activities to gain public trust. In the charity program in Lombok, for example, Almost all of the distribution activities of charity uploaded by Dakwah Terrace into their social media accounts, especially Instagram, as shown in  The explanation in this sub-chapter shows that the Dakwah Terrace is very professional in using social media as a means of promoting the idea of charity and building image in the online space. Sule & Sulaiman (2021) explains that social media is a workable and genuine tool for the propagation of ideas of Islam. Through the TD Media Team, which is driven by young Muslims in Teras Dakwah, the Teras Dakwah charity programs are packaged in an interesting and "political" way. In addition, social media is an important concern for the Dakwah Terrace. This can be seen from some preaching study programs focusing on the media such as

D. Conclusion
Through the case study on the Dakwah terrace in Yogyakarta, this article shows two points. The first is that the dakwah in Indonesia has been intensively done and expanded. It is now no longer limited to oral activities and propaganda. However, in its development, Dakwah also led to the activities of Islamic generosity (charity). The Dakwah Terrace's involvement in charity programs has shown that the dakwah movement can compete with the Islamic charitable institutions such as Dompet Dhuafa, Simpul Sedekah, and Sedekah Rombongan.
Secondly, the rise of digital technology such as social media has supported the growth of dakwah in Indonesia. Social media has become the main vehicle for the Dakwah Terrace to promote the idea of its charity and build its image as a professional social institution. The whole process of his charity is echoed through interesting uploads on his Instagram media account.
In turn, it succeeded in bringing its charity programs into social media trends.
Through this study, the authors recommend future studies to see the significance of the dakwah movement in Islamic political discourse in Indonesia. Although, in this study, little was touched, but not yet deep