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STRATEGI DAKWAH MENGGUNAKAN MEDIA UNTUK PEMBANGUNAN: SUATU ANALISIS KONSEPTUAL
No full textThis article aims to analyze some concepts of the approach of da’wah strategy activities in media relating to community development. By using the qualitative literature approach, three strategic approaches can be affirmed. First, the information (tabligh) approach. This approach sees that the determination of receiving information in media is centered on the message recipient. Preachers must not force their audiences to accept or reject the message. Second, the social change (taghyir) approach. Preachers in media must pay attention that the biggest change comes from the recipient's self-awareness, not by the desires of the sender of the message. Third, the development (ityan wa tankir) approach. Preachers in media must see society as a creative and innovative entity. A creative and independent society can choose which information is good for themselves for development. These three steps are oriented to form an independent society which is divided into two, namely civil community-khairiyat al-ummah which starts from the private, public, market, to state, by promoting the value of faith and morals. While the opponents are civil society-takwin al-ummah, the process of which is carried out from the state, market, public, to family.
Artikel ini bertujuan menganalisis konsep strategi pendekatan yang tepat dalam kegiatan dakwan di media berkaitan dengan pembangunan masyarakat. Dengan pendekatan kualitatif kepustakaan dapat ditegaskan tiga strategi pendekatan, yaitu pertama, pendekatan informasi/tabigh. Pendekatan ini melihat bahwa penentuan penerimaan informasi di media berpusat pada penerima pesan. Pendakwah tidak boleh memaksa audiens untuk menerima atau menolak pesan. Kedua, pendekatan social change/taghyir, yang berarti perubahan. Pendakwah di media harus memperhatikan bahwa perubahan terbesar berasal dari kesadaran diri penerima, bukan oleh keinginan pengirim pesan/pendakwah. Ketiga, pendekatan development/ityan wa tankir, yang berarti perkembangan/pengembangan. Pendakwah di media harus melihat masyarakat sebagai entitas yang kreatif dan inovatif. Masyarakat yang kreatif dan mandiri bisa memilih mana informasi yang baik bagi dirinya untuk perkembangan. Tiga langkah ini diorientasikan untuk membentuk masyarakat mandiri yang terbagi menjadi dua, yaitu civil community-khairiyat al-ummah yang dimulai dari private, publik, pasar, hingga negara, dengan mengedepankan nilai iman dan akhlak. Sementara lawannya adalah civil society-takwin al-ummah, yang prosesnya dilakukan dari negara, pasar, publik, dan terakhir keluarga.
 
Online islamic Narrative
No full textThis paper aims to analyze the trends of digital Islamic narratives: whether to strengthen or reject offline Islamic authorities. Methodologically, this qualitative research focuses on Islamic YouTube channels in Indonesia. The results show that religious narratives in the online space have several tendencies based on three types of groups. First, free and progressive Muslim youth groups create provocative religious content to divide and create a new authority system that is entirely different from offline religious authorities. This group tends to oppose religious authorities in the offline space. Second, young religious fanatics tend to present famous figures (celebrities) they admire and try to strengthen the authority of these figures. Third, mainstream religious groups, such as Nahdlatul Ulama (NU) and Muhammadiyah, and splinter religious groups, such as Salafism-Wahabism, Shia, and Ahmadiyah. Their online religious activities seek to strengthen the authority of their respective groups in a contested manner. It can be seen that religious narratives in the online space are not single but varied, which works on the orientation of each group and exacerbates the complexity of religious narratives in the public sphere. This study contributes to the importance of organizing Islamic digital space so that the narratives voiced are narratives that do not divide people but rather bring peace to others as a manifestation of the values of rahmatan lil alamin
ONLINE RELIGION AND RETHINKING THE DA’WAH AUTHORITY TOWARD AN INCLUSIVE DA’WAH: A CONCEPTUAL STUDY
Full text linkThis paper aims to examine the concept of da’wah authority in the context of the relationship between religion and new media. The presence of new media has an impact on the development of Islamic da'wah especially regarding the issue of da'wah authority. By using a qualitative method based on library research, this paper concludes that first, the da’wah authority has shifted from the sender authority to the recipient authority, who is free and active in interpreting da'wah messages. Second, in the realm of new media, there is no clear boundary between the sender and da’wah messages recipient so that someone can be both the sender and the recipient of da'wah at the same time. Third, new media allows the opening of space for dialogue between religions. Fourth, feedback from da'wah recipients requires that the message conveyed must be valid, argumentative, and convincing. Fifth, da'wah in new media can no longer be forced to be accepted by the recipient except based on certain considerations from the recipient.Makalah ini bertujuan mengkaji konsep otoritas dakwah dalam konteks hubungan antara agama dan media baru (new media). kehadiran media baru berdampak pada perkembangan dakwah Islam khususnya terkait dengan otoritas dakwah. Dengan menggunakan metode kualitatif berdasarkan studi pustaka (library research), makalah ini menyimpulkan bahwa pertama, otoritas dakwah telah bergeser dari otoritas pengirim menjadi otoritas penerima yang bebas dan aktif dalam menafsirkan pesan dakwah. Kedua, dalam ranah new media tidak ada batasan yang jelas antara pengirim dan penerima pesan dakwah sehingga seseorang dapat menjadi pengirim sekaligus penerima dakwah. Ketiga, media baru memungkinkan terbukanya ruang dialog antar agama. Keempat, umpan balik dari penerima dakwah mengharuskan pesan yang disampaikan harus valid, argumentatif, dan meyakinkan. Kelima, dakwah di media baru tidak bisa lagi dipaksa untuk diterima oleh penerima kecuali berdasarkan pertimbangan tertentu dari penerima.
Pergulatan Kelompok Civil Islam Arus Utama dan Sempalan dalam Ranah Private, Public, Market, dan State: Pendekatan Sosiologis
No full textThe presence of the new Islamic civil society movement, which is generally represented by the salafism ideology, is a challenge for mainstream Islamic organizations such as NU and Muhammadiyah. The new Islamic civil group called the splinter moves massively in four main social domains, namely private, public, market, and state. By using a qualitative method based on the sociological approach, this article will answer how the struggle between the mainstream Islamic civil groups and splinter civil groups in these four domains. This study concludes that the discourse of Islamic civil society in Indonesia today is very complex. Discourse does not only occur between state and non-state, but also between fellow Islamic civil groups. They contest each other in developing the private sphere, showing their existence in the public sphere, controlling and developing economic/market resources, and involving themselves in government/politics. Each group has their respective strategies in displaying their role so that it often causes friction. This condition requires open communication, mutual understanding and cooperation between all Islamic civil groups
THE URGENCY OF APPLYING JOURNALISTIC ETHICS IN ONLINE ISLAMIC MEDIA REPORTING ACTIVITIES: A CONCEPTUAL STUDY
Full text linkThis article aims to study the urgency of applying journalistic ethics in online Islamic media activities. The study focuses on analyzing the seven standards of Islamic Media Literacy from Indonesian Ministry of Religion, namely (1) principles of online news production, (2) news distribution ethics, (3) accuracy and anti hoax, (4) the spirit of amar ma'ruf nahyi munkar, (5) principle of wisdom in da'wah, (6) principles in digital interaction, and 7) principle of press freedom. By using the qualitative method of library research, we argue that these seven principles could be said as journalistic ethics that must be applied in Islamic media reporting activities. These values are extremely important for Islamic media activities because the credibility of journalists and media institutions is related to public assessment which is quite determining the continuity of media life. The news in online Islamic media has different characteristics from other media. Online Islamic media cannot avoid how a text or symbol is presented in the category of fundamentalism-radicalism or moderate Islamic ideology. Problems arise when the radical Islamic ideology is more dominant than moderate Islamic ideology so that it is not uncommon for the Islamic media to get caught up in provocative actions which in some limits create disharmony for people's lives. If that is the case, the application of peaceful journalistic values becomes important to display Islamic da'wah of rahmatan li alamin
New Media, Pandemic, and Discourse on Religious Moderation: A Study of NU and Muhammadiyah Websites
Full text linkThe websites of NU and Muhammadiyah effectively reconcile religious beliefs with the practicalities of government policies during the pandemic. These organizations have crafted legal frameworks that streamline religious rituals amidst COVID-19 restrictions and containment measures. This study explores how their discourse promotes a harmonious fusion of religious and state values, particularly within organizations known for their moderate approach to religious matters. Utilizing discursive practice and discourse analysis, the study reveals that both NU and Muhammadiyah establish pandemic-specific worship guidelines aligned with government policies. While NU\u27s approach relies on classical Fiqh arguments, Muhammadiyah adopts a more pragmatic and progressive stance. Nevertheless, both organizations share the common goal of ensuring ease and accessibility for the public to practice their faith during these challenging times. This facilitation, grounded in sound reasoning, incorporates adaptations to state policies when selecting thematic approaches. This alignment highlights that NU and Muhammadiyah\u27s moderation concept not only considers the applicability of religious texts to local circumstances but also supports government initiatives aimed at public welfare and addressing the COVID-19 crisis
Tourism Communication Model in Islamic Perspective
Full text linkThe development of technology greatly affects the changes in communication made to a tourist destination. Communication in Islamic tourism is very important in determining the ease of communication. Global Muslim Travel (GMTI) is an Islamic tourism ranking where the ACES (Access, Communication, Environment, and Services) Model covers four main areas in measuring it, one of which is 20% communication. Communication criteria include: language skills at the destination based on the language spoken by tourists from the top 30 Muslim market trips out. This research uses qualitative methods, through the collection of literature reviews and documents obtained from several other sources such as journals, magazines, the Global Muslim Trevel Index (GMTI) or news that is useful for increasing understanding of the data obtained The halal tourism communication model can be concluded that a clear communication path with relevant authorities to react in real-time to any Health emergency that can carry out there important things: destination marketing; stakeholder awareness; communication proficiency that is able to synergize in developing Islamic communication. Halal tourism communication model that is able to provide Muslim visitor guides, stakeholder education, market outreach, tour guides, and quality digital marketing in communicating
The Virtual Da’wa Laboratory for Islamic Moderatism: Multi-Case Study of Walisongo TV and MBS FM
No full textThis paper aims to analyze the virtual da'wa laboratory of Walisongo TV (WTV) and MBS FM owned by the Faculty of Da’wa and Communication, UIN Walisongo Semarang in nurturing Islamic moderatism during Ramadan 2020 amid the Covid-19 Pandemic. This research is a qualitative study using the New Media and Religion approach from Cambpbell (2010) who stated that there are two important objects regarding online religion, namely the technical aspects of new media, and the non-technical aspects related to three things, namely the community, authority, and textual media. The study concludes that first, technically WTV and MBS uses new media such as WhatsApp, Instagram, YouTube, Jitsi.meet, and Zoom meeting for all activities, starting from the internal crew's coordination; communication between crews and da’i in discussing da’wa contents; videos taking process; production activities, to promotions and publications. Second, non-technically WTV and MBS FM provide the products in the form of recordings and LIVE (live broadcast). The products represent the Islamic moderate community behind the media authorized by Nadlatul Ulama (NU) da’wa ideology. Hence, media text broadcasted is framed by the jargon “Islam Rahmatan li al-‘Alamin” based on the classical Islamic texts (Kitab Kuning). This suggests that community, authority, and textual media have to be taken into account in forming a virtual moderate da’wa laboratory
Kontribusi Dakwah Bil Qalam Syaikh Nawawi Al-Bantani terhadap Nasionalisme Pesantren
No full textThe study aims to examine the contribution of Shaykh Nawawi al-Bantani to the formation of pesantren nationalism through the preaching of bil qalam. The method used is a qualitative method by exploring the works of Shaykh Nawawi al-Bantani, especially those relating to jihad in the national context reflecting the attitude of nationalism, and by seeing their contribution to the world of pesantren. The results of the study showed that Shaykh Nawawi alBantani preached with bil qalam approach, namely in the form of intellectual jihad. He was not directly involved in physical resistance against the invader. But it instilled the enthusiasm and awareness of the love of the motherland in each of his students. Nawawi\u27s work was then taught in the world of pesantren, especially NU pesantran. Scholars like KH. Hasyim Asy\u27ari, who was influenced by Nawawi\u27s struggle, built the NU organization that not only appeared as the most significant Islamic mass organization but also contributed to the initial formation of the Indonesian national identity. It can be seen from the involvement of KH. Wahid Hasyim in the 1945 BPUPKI-PPKI session. It shows that NU has the same Islamic orientation as what Syaikh Nawawi thought. Nawawi\u27s moderate and contextual attitude always colors NU\u27s actions in carrying out religious propaganda and national propaganda in Indonesia. This also proves that santri is not just a religious entity that lives in Indonesian society, but at a crucial point, santri is the identity of the Indonesian people themselves.
Penelitian bertujuan mengkaji kontribusi Syaikh Nawawi al-Bantani bagi pembentukan nasionalisme pesantren melalui dakwah bil qalam. Metode yang digunakan adalah metode kualitatif, dengan cara mengeksplorasi karya Syaikh Nawawi al-Bantani terutama yang berkaitan dengan jihad dalam konteks kebangsaan yang mencerminkan sikap nasionalisme, kemudian dilihat kontribusinya bagi dunia pesantren. Berdasarkan hasil penelitian menyimpulkan bahwa Syaikh Nawawi al-Bantani berdakwah dengan pendekatan bil qalam, yaitu berupa jihad intelektual. Ia tidak terlibat langsung dalam aksi perlawanan fisik melawan penjajah, tapi ia menanamkan semangat dan kesadaran akan cinta tanah air ke dalam diri setiap murid-muridnya. Karya Nawawi kemudian diajarkan di dunia pesantren terutama pesantran NU. Ulama seperti KH. Hasyim Asy’ari yang terpengaruh oleh perjuangan Nawawi ini membangun organisasi NU yang tidak hanya tampil sebagai ormas keislaman terbesar, tetapi juga berkontribusi bagi pembentukan awal jati diri bangsa Indonesia. Hal ini terlihat dari keterlibatan KH. Wahid Hasyim dalam sidang BPUPKI-PPKI 1945. Ini menunjukkan bahwa NU memiliki orientasi keislaman yang sama dengan apa yang dipikirkan oleh Syaikh Nawawi. Sikap moderat dan kontekstual Nawawi senantiasa pula mewarnai sepak terjang NU dalam melakukan dakwah keagamaan dan dakwah kebangsaan di Indonesia. Ini juga membuktikan bahwa santri bukan sekadar sebuah entitas keagamaan yang hidup dalam masyarakat Indonesia, tapi pada titik yang sangat menentukan, santri merupakan jati diri bangsa Indonesia itu sendiri
Jokowi dan Kekuatan Pencitraan Diri Serta Relasinya Dengan Umat Islam
Full text linkAbstractThis article aims to discuss the image formation carried out by Jokowi in his political communication. Jokowi is a politician who was elected president for two terms. This paper uses the impression formation and impression management perspectives to analyze Jokowi's self-image construction. Using qualitative methods, this article proves that Jokowi succeeded in building his image as a humble, modest and modest leader figure. On the other hand Jokowi's image is reinforced by the impression of his closeness to Muslims. This he did in the context of himself which is often imaged as anti-Islamic. Keywords: Impression Formation, Impression Managament, Jokowi. AbstrakArtikel ini bertujuan membahas tentang pembentukan citra diri yang dilakukan oleh Jokowi dalam komunikasi politiknya. Jokowi merupakan seorang politisi yang terpilih menjadi presiden selama dua periode. Makalah ini menggunakan perspektif impression formation dan impression management untuk menganalisis konstruksi citra diri oleh Jokowi. Dengan menggunakan metode kualitatif, artikel ini membuktikan bahwa Jokowi berhasil membangun citra dirinya sebagai figur pemimpin yang rendah hati, sederhana dan tidak berlebihan. Di sisi lain citra Jokowi diperkuat dengan kesan kedekatannya dengan umat Islam. Hal ini ia lakukan dalam konteks dirinya yang sering dicitrakan sebagai anti-Islam. Kata Kunci: Impression Formation, Impression Managament, Jokowi
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