E-Proceeding of International Da’wah Conference on The Challenges of Da’wah in

the New Normal.

EFFECTIVE CONCEPTS AND METHODS OF DAKWAH IN THE

GLOBAL WORLD: Learn from Al-Qurán

Sirojuddin Arusy
Universitas Islam As-Syafiíyah
sirojuddin.dosenuia@yahoo.com

Badrah Uyuni
Universitas Islam As-Syafiíyah and The member of CDSS
badrahuyuni.fai@uia.ac.id

‫م ص البحث‬

‫ تتﻼ ا واجز‬، ‫ ذا العصر العاﳌي الذي تم الكشف عنه أعﻼه‬.‫تتحدث ذه الورقة عن الدعوة العصر العاﳌي‬
‫ إن وجود نماذج مختلفة من اﻻتصال اليوم يجعل اﻻتصال أداة ثانو ة‬.‫اﻹقليمية ال س ية بأدوات تكنولوجيا اﻻتصاﻻت‬
‫ يمكن ل طباء اﳌسلم ن بناء تصميم لﻼتصال الدعوي ع أساس اﻷسلوب الذي ألقاه الن محمد عليه‬، ‫ ومع ذلك‬.‫وأساسية‬
‫ وترغيب وتر يب‬، ‫ والقدوة ا سنة‬، ‫ وحوار قر ي‬، ‫ وقصاص قرا ي‬، ‫ أمثال ضر ل امتصال‬.‫الصﻼة والسﻼم عل ا فعالة‬
ً ‫و كذا يصبح ل ء‬. ‫تحس ن فاعلية اﻻتصال الدعوي وﳌس قلوب ا ما‬
‫ واﳌسلم له مسئول عن نقل‬.‫تحديا للدعوة‬
‫ ولضمان فاعلية الدعوة يجب أن تتم من‬.‫ ف ل ست مسئولية أفراد أو مجموعات معينة من الناس فقط‬، ‫رسالة اﻹسﻼم‬
‫ فإن القدرات اﻻتصالية ال تجعل‬، ‫ ومع ذلك‬.‫خﻼل من ية سليمة وتنظيم منظم وقدرة فكر ة وصﻼة واعية و خﻼص‬
.‫ و التا فإن خطاب الدعوة سي ون له قيمة عالية ا تمع‬، ‫ا طاب الدعوي يتم تنفيذه ش ل جيد‬
‫ العالم العاﳌي‬، ‫ طرق الدعوة‬، ‫ القران‬:‫ال لمات اﳌفتاحية‬

Abstract
This paper talks about da’wah in the global era. In this global era as disclosed above relative
regional barriers fade with tools of communication technology.
The presence of various models of communication today makes communication both as
secondary and primary tool. However Moslem preachers can build a design of da’wah
communication based on method delivered by the Prophet Muhammad PBUH to make it effective.
Such as Dharbul Amtsal, Qashash Quráni, Hiwar Quráni, Al-Qudwah Al-hasanah, and Targhib
& Tarhib In improving the effectiveness of da’wah communication and touch the hearts of the
audiences (madú). Thus everything becomes the challenge for dakwah. And the whole Muslim
ummah are responsible to convey the message of Islam, as it is not only the responsibility of
individuals or certain groups of people. And In order to ensure the effectiveness of da'wah, it must
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be done through a proper methodology, structured organization, intellectual capability,

consctious prayer, and sincerity. However, it is communication capabilities which make da’wah
rethoric being carried out well, and in turn, da’wah rethoric will have a high value in the
community.

Keywords: Al-Qurán, Da’wah Methods, Global World

A. The Concept of Global Da'wah Methods and Its Types

1. Dakwah

Da'wah activities will not stop with the dispatch of the apostles, but this task is continued
by the scholars as warasat al-anbiyaa. The scholars are responsible for carrying out some of the
prophetic tasks according to their level of knowledge and ability. In addition, looking at one of
the hadiths of the Prophet Muhammad which means: "convey by you even one verse", this hadith
shows that the obligation of da'wah is also the obligation of Muslims as a whole regardless of
educational, economic, political and other status. So that all are obliged to preach based on the
ability of the knowledge and knowledge they master.
Da'wah comes from the word da'a, which means: calling, inviting, inviting, appealing and
eating. And the word (sentence) with all its changes (derivatives) in the Qur'an is repeated 215
times.1 In the Qur'an, the term da'wah is expressed in the form of fi'il and masdar as many as
more than one hundred words. Al-Qur'an uses the word da'wah to invite the good that comes
with the risk of each choice. In the Qur'an, da'wah in the sense of inviting is found 46 times, 39
times in the sense of inviting Islam and goodness, and 7 times of inviting hell or evil. There are
also many verses that explain the term da'wah in different contexts.2 Among the da'wah words
used are: tabligh, nashihat, tarbiyah, tabsyir and tanzhir, amr ma'ruf and nahi munkar,
mau'idhoh hasanah, indzhar, washiyah, tarbiyah, ta'lim and sermon. The variety of words of
preaching in the Qur'an can be understood with several meanings, including: First, that the
Qur'an has a vocabulary / mufradat that is so rich that it uses more diverse words. Second, that
in its implementation, da'wah can be seen from multiple points of view so that words must be
used more in accordance with the human condition at hand. 3
Da’wah is also defined as the delivery of Islamic teachings whose purpose is for the person
to implement the teachings of the religion wholeheartedly. According to Quraish Shihab, da'wah
is a call or invitation to repentance, or an attempt to change the situation to a better and more

1
Yusuf, M., Zain, A., & Fuadi, M. (2017). IDENTIFIKASI AYAT-AYAT DAKWAH DALAM AL-QUR`AN. Al-Idarah: Jurnal
Manajemen Dan Administrasi Islam, 1(2), 167.
2
M. Munir dan Wahyu Ilahi dalam A. M Ismatullah. METODE DAKWAH DALAM AL-QUR’AN: Studi Penafsiran Hamka
terhadap QS. An-Nahl: 125. Lentera, Vol. IXX, No. 2 , Desember 2015.
3
Yusuf, M., Zain, A., & Fuadi, M. (2017). IDENTIFIKASI AYAT-AYAT DAKWAH DALAM AL-QUR`AN. Al-Idarah: Jurnal
Manajemen Dan Administrasi Islam, 1(2), 167. https://doi.org/10.22373/al-idarah.v1i2.2674
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perfect situation, both to the individual and the community, 4 or da'wah is an invitation to all that
is good and should be carried out humbly, wisely and full of manners. Da'wah is also inseparable
from morals and ethics. It is not just a preaching da'wah. As the Prophet SAW when wanting to
speak and behave then always adjust who and with whom to speak and behave.

َ ‫سنُ إِنﱠ َربﱠكَ ه َُو أ َ ْعلَ ُم بِ َﻣ ْن‬

َ ‫ض ﱠل ع َْن‬
‫سبِي ِل ِه َوه َُو‬ َ ْ‫ﻲ أَﺣ‬ َ ‫سبِي ِل َربِّكَ بِﺎ ْل ِﺣ ْﻛ َﻣ ِﺔ َوا ْل َﻣ ْو ِع َظ ِﺔ ا ْل َﺣ‬
َ ‫سنَ ِﺔ َوجَﺎ ِد ْل ُه ْم بِﺎلﱠﺗِﻲ ِه‬ َ ‫ادع إِلَى‬
َ‫أ َ ْعلَ ُم بِﺎ ْل ُﻣ ْهﺗ َ ِدين‬

Invite people to the path of your God with "wisdom" and good advice and debate them in the best
way. Lo! Thy Lord knoweth best those who stray from His Path, and He knoweth best those who
are guided. (Q.S. al-Nahl: 125).
Through this verse God counsels or commands us that if we want to invite others to the
path of God or to follow what we consider right and good, then do it in three ways / methods.
Namely with: hikmah, mau’izhah Hasanah and mujadalah billati hiya Ahsan.
The word al-Hikmah, can mean wisdom, (wise), or science, deep thought or philosophical
thinking. Imam Nawawi explained the meaning of this word (bil hikmah): ‫بنفاذ ال ص ة وتهذ ب النفس‬
‫( و تحقيق الحق‬with the sharpness of the heart's eyes, the clearness of the soul, and declaring the
truth). From this word came the word: al-Hakiim. He is often translated as philosopher or sufi,
the wise bestari. So inviting with wisdom means inviting by using science and intellectual
intelligence, not just by speaking. And Mau'izhah Hasanah means conveying advice, messages,
suggestions or offering good views, gently, politely and politely. Not in a rude, pushy, let alone
angry or blaming way. And Mujadalah literally means debating. But mujadalah billati hiya Ahsan
means to discuss and invite to exchange thoughts with clear and honest thoughts, in order to
find the truth. So not in a win-win, driver-driven and angry debate. From the various definitions
above it can be concluded that what is meant by da'wah is to invite people to believe in God and
His messenger well and correctly accompanied by good works and leave the deeds that are
forbidden for the benefit of life in this world and the hereafter.

2. Islam, The Religion of Da'wah

The first surah of the Qur'an (al- ‟Alaq) shows the importance of da'wah. Clearly, the
meaning of the verse contains the command to read, but if it is interpreted more deeply, then
the command to read is accompanied by the command to mention the name of Allah, Iqra 'bismi
rabbik al-lazhi khalaq, while the next reading command is accompanied by the command to
glorify Allah (Iqra ‟wa rabbuk al-akrâm).
Invite people to the way of your Lord in a wise way, good teaching and dialogue with them in a
better way (Q. S. An-Nahl: 125)

4
M. Quraish Shihab, Membumikan Al-Qur‟an, 1992. Jakarta: Mizan. P. 194.
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You are the best ummah that Allah has shown in the midst of human beings, enjoining those who
are good and preventing evil deeds. (Q.S. Ali-`Imran: 104)
O you who are covered with a blanket, Wake up, then give a warning. Glorify your God. Clean
your clothes. Leave the sinful deeds. (Q.S. Al-Muddatsir: l-4)
And warn your immediate family. (Q.S. Asy-Syuara: 214)
We do not send you except to all mankind as bearers of good news and as warners, but most
people do not know. (Q.S. Saba: 28)
And We will not punish before We send a messenger. (Q.S. Al-Isra: 15)
And We did not send you (Muhammad) except for the mercy of the whole world. (Q.S. Al-Anbiya
‘: 107)
Say: "This is my way (religion), I and those who follow me invite (you) to Allah with a clear
argument, Glory be to God, and I do not include the idolaters. (Q.S. Yusuf: 108)
Say: "Indeed, I am only commanded to worship Allah and not associate anything with Him. And
only to Him do I call man. (Q.S. Ar-Ra‘du: 36)

And there are many more verses of the Qur`an that contain about the implementation of da'wah.
This shows how important the da'wah is so that Allah repeats it many times.
It is right to say that since its first generation, Islam has been prepared as a preaching
religion. The status of the apostolate of Muhammad SAW as the last one made the da'wah
command even more urgent because the apostle would never be sent again afterwards. As a
consequence, the Prophet Muhammad and his people were given the obligation to carry out
da'wah in a sustainable manner. This is very different from the previous apostles who did not
give orders to the people they left behind to continue their teachings.
The statement that Islam is a preaching religion is not only through the Koran, but also
according to experts, even those who do not adhere to Islam. This is according to the opinion of
Thomas W. Arnold in his book The Preaching of Islam, which quotes Max Muller's opinion, stating
that a general understanding was born that the six major religions in the world can be classified
as dakwah and non-dakwah religions. In the latter category enter Buddhism, Hinduism and
Zoroasterism; and into the first group including Judaism, Christianity and Islam. He also defined
what is meant by the term dakwah religion, namely a religion in which in its efforts to spread the
truth and invite those who do not believe it to be considered a sacred duty by its founders or by
their successors.5
The da'wah verses in the Koran use broad, flexible, firm and accurate language. Extensive,
because the Koran almost or even always presents a vocabulary of choice which is substantially
universal (jawami ‟alkalim). This is flexible, because the verses of the preaching law in the Qur'an
generally have many meanings (musytarak) besides being rich in synonyms (muradif). But that
does not mean that the verses of the law of preaching the Koran do not have a word that is

5
Thomas W. Arnold, Sejarah Dakwah Islam, terj. A. Nawawi Rambe, (Jakarta:
Widjaya,1981), hal. 1. dalam Yusuf, M., Zain, A., & Fuadi, M. (2017). IDENTIFIKASI AYAT-AYAT DAKWAH DALAM AL-
QUR`AN. Al-Idarah: Jurnal Manajemen Dan Administrasi Islam, 1(2), 167.
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breaking, for example, see Q.S. An-Nahl: 125.6 With some of the characteristics of the verses
about the law of preaching above, especially from the language its uses, then the law of preaching
is always up to date and will never be out of date. There are no verses of da'wah that do not suit
the place and time, and there are no verses whose content goes against the fairies of humanity
and justice. And the basic topic in the Qur’an is more concerned with the problem of
monotheism. As the main purpose of the revelation of the Qur'an is to build religious elements
(arkan al-din), call to monotheism (al-da ‟wah ila al-tawhid), purify the soul (tahdzib alnufus),
and lay the foundations for moral development (mabadi ‟li alakhlaq). While the purpose of
shari'ah in the form of law of preaching is basically conveyed in order to support or control the
implementation of the above religious principles. That is why there are not a few da'wah verses
in the Qur’an that use the editorial approach (uslub) of da'wah and are guided, do not use a
systematic style of legal language.7

3. Da’wah Methods

Method comes from the Greek methodos, which is a combination of meta words meaning
through, following, after, and hodos meaning way or way. While in Arabic the method is called
thariq, or thariqah which means way or way. These words are synonymous with the word al-
Ushlub8 according to Shaykh al-Jurjani ushlub means:
‫ﻣﺎ يمكن التوصل بصحيح النظر الى المطلوب‬
‫الطرق التى يسلكهﺎ الداعى ﻓى دعواته او تطبيق ﻣنﺎهج الدعو‬

Something that can lead to the achievement of goals with the right paradigm. 9
So it can be understood that the method of da'wah is all means of upholding Islamic law to
achieve the predetermined goal of preaching, namely the creation of a safe and prosperous
(happy) life condition both in the world and in the hereafter. This is in line with the nature of the
da'wah movement stated by al-Ghazali. According to him, the da'wah movement is a process of
upholding Islamic law in a planned and orderly manner so that humans make it the only order of
life that is proper and in accordance with their fithrah.10
In this case the role of language is very important in conveying da'wah material. The
language in question is "language" in the broadest sense. Because language is the medium most
used by mankind and only language can translate one's thoughts to others. Is it in the form of an
idea, information or opinion; both concrete and abstract matters; not only about things or events

6
Moh. Amin Suma, Pengantar Tafsir Ahkam, P. 107.
7
Ibid
8
Munawir dalam Jurnal Ilmu Dakwah Vol. 4 No. 15 Januari-Juni 2010
9
Abd al-Fath al-Bayanuni dalam Jurnal Ilmu Dakwah Vol. 4 No. 15 Januari-Juni 2010
10
Jurnal Ilmu Dakwah Vol. 4 No. 15 Januari-Juni 2010
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that occur in the present, but also in the past and in the future.11 Through that language as well,
we can learn a variety of sciences, both written by scientists past and future. Thus, the prophets
as messengers of His God conveyed the Divine message through a language understood by his
people or ummah. The language used by the prophets in preaching is the spoken language (bi
ahsan al-qawl) and the language of deeds (bi ahsan al-‘amal). Who is better in words than one
who invokes Allah, does good deeds and says: "Indeed, I am among those who surrender" (Q.S.
Fushilat: 33).12 This oral da'wah activity is mentioned in the Qur'an as much as 1451 in 50 words.
The spoken language itself is mentioned 25 times in seven tenses. Whereas in 'amal there are
358 times as many as 29 words, namely the activity of the body 4 times in one word form, jism is
only mentioned in one time and the body is also only once. While fi'il as the equivalent of the
word amal is mentioned 119 times in 30 word forms.13
The material of da'wah presented by the Qur'an revolves around three main issues, namely
aqeedah, akhlaq and law. And the method of da'wah to achieve these three goals in general can
be seen in (a) his directions to show the universe (Dharbul Amtsal), (b) the past events he
narrated (Qashash Quráni), (c) questions and proposed dialogue or the like that can arouse the
human heart to realize itself and its environment (Hiwar Quráni), (d) good example (Al-Qudwah
Al-hasanah), and (e) worldly and ukhrawi promises and threats (Targhib and Tarhib).14 And the
success of a da'wah is not measured by the laughter or loud applause of the listeners, nor by the
wailing of their cries. Such success is measured later among others in the container (atsar) left in
the mind of the listener or the effect found in the soul, which is then reflected in their behavior.
To achieve this goal, of course, all elements of da'wah must get the attention of the preachers, 15
including the method of da'wah that people used. Furthermore, the da'wah verses interpreted
by the scholars generally only contain the basic norms that are global in nature.

4. Global

Muslims and globalization are two factors that are constantly evolving, while Muslims
themselves are an integral part of the era of globalization so the relationship between the two
develops as a relationship that influences each other. According to Samsul Munir Amin
globalization is always associated with modernization and modernism. However, according to
cultural experts, the characteristics of modernization and modern humans are their level of
thinking, science and technology, and their attitudes towards the use of time and respect for

11
Onong Uchjana Effendi in Jurnal Ilmu Dakwah Vol. 4 No. 15 Januari-Juni 2010
12
M. Quraish Shihab Membumikan Al-Qur‟an, Cet. Ke-XXX, (Bandung: Mizan, 2007
13
Ibid . P. 196

14
Ibid P. 193
15
Ibid P. 194

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human work. Based on that viewpoint, there are judgments that make classifications of progress
and setbacks.
In this era of globalization, we are witnessing unbalanced competition between what is
classified as West and East, or North and South. In terms of science, technology and world view,
the world is divided into West and East. West for countries with advanced science and technology
and have a rational and secular view of life; East is the opposite. Meanwhile, from an economic
perspective, the world is divided into North and South. North for economically developed
countries, while South for developing and underdeveloped countries. Geographical location is
not a consideration at all. With such great advances in communication technology, each member
of the world community can cooperate, compete and influence each other freely. Geographical
barriers and distant distances are no longer an obstacle. From an economic perspective, after the
ASEAN free market (AFTA) we also witness the Asia Pacific free market (APEC) and finally the
World free market (WTO). But because of the strength of capital, human resources,
management, technology and industry controlled by Northern countries. As a result, the
competition that occurs is unbalanced competition. As a result of this imbalanced cultural
struggle, we can witness changes in the mind that tend to be pragmatic, materialist, and
hedonist, cultivating sensory culture (secular worldly culture) in 20th century modern life
accompanied by a lifestyle. Today we are entering the new era of the 21st century or the 15th
century Hijri. Cultural penetration and multiculturalism brought about by globalization are
increasingly evident in life.
Every country or nation will also enter the flow of globalization. Those who cannot swim
will immerse themselves in the swift currents. Moreover, Western or Northern countries that
want globalization are of course not without their respective national interests, be they
economic, cultural or ideological or at least their way of life. The Islamic world, which all without
exception enters the East or the South, of course will not be able to hold the pace of globalization,
let alone stop it. And globalization is an irrefutable historical reality. This globalization is a logical
consequence of advances in communication technology.
Globalization itself is actually in line with Islamic teachings, teachings or religions that are
described as a blessing for the universe. If globalization is used to globalize Islamic moral values,
both personal (personal morality) and public (public morality), then human life in the world can
run in an orderly, safe, peaceful and prosperous manner. In short, normatively, globalization is
actually neutral, depending on who and what it is used for.
And when talking about the preaching of Islam in a heterogeneous society, the challenges
globally can be described into the following dimensions, namely:
The first dimension, the challenges of global-postmodernism, which are characterized among
others: (1) the emergence of a critical rebellion against modernity; waning belief in
transcendental religion (meta narrative); and the increasing acceptance of the pluralism-
relativism view of truth; (2) the explosion of the mass media industry, so that it is like an extension
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of the sensory, organ and nervous systems, which in turn makes the world feel small. More than
that, the power of the mass media has transformed into a secular "religion" and "god", in the
sense that people's behavior is no longer determined by traditional religions, but is unwittingly
regulated by the mass media; (3) the emergence of ethnic and religious radicalism. This
phenomenon appears allegedly as a reaction or alternative when people increasingly doubt the
truth of science, technology and philosophy which are considered failing to fulfill their promise
to liberate humanity and humanity.
The second dimension is the backwardness of the Islamic world. Whereas since the last six
centuries practically world leadership has been held by the West, after previously the Islamic
world. The Islamic world is far behind in developing the civilization of science and technology and
other creations. Islam as a paradigm of shari'ah and theology still looks solid (not to declare old-
fashioned or frozen), but Islam as a paradigm of civilization is outside the stage of play, and tends
to be a "jealous" audience.
The third dimension, this is the most direct and the most urgent, is the internal condition of the
Da'wah Institution and its educational institutions - established in accordance with the demands
of the times or the conditions when the institution was established, which of course with a
paradigm that is no longer relevant to today's global era. This irrelevance can be seen from two
sides, (1) the paradigm is very sectoral, and (2) the vision and mission it has is very limited, and
therefore it is only possible to fulfill one particular sector of the needs of modern Indonesian
Muslims, but it cannot be expected to produce competitive humans who can excel in the global
competition (knowledge society) in the 21st century to come.
The question then is can Muslims take advantage of globalization for the benefit of Islamic
da'wah? Perhaps many are pessimistic, especially seeing how powerless Muslims are in facing
Western or Northern countries in various aspects of life. The innovation of the United States (US)
and its allies to Iraq is proof of how powerless Muslims are in facing the power of developed
countries, especially the US as the only superpower today after the collapse of the Soviet Union.
Which was then followed by the progress and mastery of China over the economy and its
ideology. The relevant and urgent question today is not can Muslims take advantage of
globalization for the benefit of da'wah but can Muslims survive the attacks of globalization. Will
Muslims sink or will they be able to just not drown or slow down its destruction?
Theologically, Islam is not an obstacle to making its people progress and develop. In fact,
Islam strongly encourages its people to become the best people on this earth (QS. Al-Imran: 110).
The fundamental problem lies in the position of Islam (an Islamic state) in global communication
where Western hegemony is so strong and becomes the main player. And to correct the mistakes
above, and overcome the weaknesses faced in facing the challenges of globalization, one
alternative is to strengthen Islamic preaching in terms of the material, the message conveyed and
the method used. Islamic da'wah should not only touch the skins of Islamic teachings, but also
enter into the core and essence of its teachings. Da'wah must be global in nature with
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metamorphosis so as to give birth to new forms of da'wah through collaboration, participation

and charitable activities in education, media and economics, as well as immersing itself into the
current global world by carrying out the vision of cosmopolitanism and becoming an international
movement. Because Islamic teachings are comprehensive in nature, Islamic preaching must also
be comprehensive.
Islam as a religion that has a universal and global order, of course, has a role in solving the
problem of globalization. It is clear from its universality, Islam can have a significant role in
shaping global community. Islamic universalism can be seen from several manifestations, for
example: the teaching of a cosmopolitan culture, the development of science, a holistic social
order and complete values. From here, the universality of Islam is able to deal with economic,
educational, cultural, technological and other problems.
As Fethullah Gulen sees dialogue as a method to achieve peace and as a tool for
cosmopolitan societies to get to know and learn from each other. As the dialogue cannot possibly
be achieved without mutual understanding and tolerance. For him, dialogue can be interpreted
as an attitude of accepting other people and getting along well. Gulen promotes civilizational
dialogue through cooperation and mutual understanding. He emphasized that dialogue requires
an atmosphere of mutual trust and mutual respect. In this way Gulen tries to resolve the tension
between Islam and the West. He dreams of creating social cohesion and harmony in a global
society.16

B. Development of effective and efficient Da'wah methods in the global era

Da'wah activities are often understood as an effort to provide Islamic solutions to various
problems in life. Life problems include all aspects such as economic, social, cultural, legal,
political, science, technology, and so on. For this reason, da'wah must be packaged and
developed in an appropriate and appropriate way and method. Da'wah must appear actual,
factual and contextual. Actual in the sense of solving current and warm problems in society.
Factual in a concrete and real sense, as well as contextual in terms of relevance and concerning
the problems being faced by society. Therefore, choosing the right methods would lead the
da'wah becomes actual, factual, and contextual, becomes a strategic part of dakwah activities.
In this case, da'wah activists are required to continuously develop da'wah methods that are able
to anticipate various problematic developments of their era.
Furthermore, its function as a guide and guide for the life of mankind, Al-Qur'an is a book
of guidance and miracles that are applicable to all times. So it is very easy to understand if the
verses about the obligation to preach only contain basic norms in the form of an outline as

16
Fethullah Gulen, Toward a Global Civilization of Love and Tolerance (London: Truestar, 2004), 27-78 in Khamami,
A. R. (2018). Paradigma Dakwah Islam Fethullah Gulen di Abad Kontemporer. ISLAMICA: Jurnal Studi Keislaman,
12(2), 358–383.

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instructions to each preacher (da'i) to realize it in social life. Because as a teacher, Rasulullah SAW
did not teach his companions by using one or two methods, he had many alternatives so that
when the friends did not understand the explanation from Rasulullah SAW, he would explain it
in a way that was easily understood by friends. The method of da'wah is always developing in
accordance with the development of the situation and conditions of the era. However, in essence
the Koran has provided a standard basis regarding the principles that must be built in various
methods of da'wah.
The following are some of the Da'wah Methods exemplified by the Prophet Muhammad and
should be emulated by preachers and educators.

(a) Dharbul Amtsal

The directions to show the universe and its environment

The Prophet PBUH always taught in accordance with the needs of the good companions regarding
the law which the Prophet PBUH expressed it with the arguments of syar ‟i. However, sometimes
he conveys his teaching by expressing it in the form of qiyas, when his legal problems resemble
the path of religious law even though it looks different from the condition and place of the
problem. So he explained with the same thing in accordance with the knowledge in syariah, fiqh
and maqasid syariah. This is as in the hadith
‫ﻓلم‬, ‫إن أﻣي نذرت أن تحج‬: ‫ ﻓﻘﺎلﺖ‬,‫جﺎءت إلي النبي صلي ﷲ عليو وسلم‬, ‫أن اﻣرأة ﻣن جهينة‬: ‫روي البخﺎري عن ابن عبﺎس‬
‫اقضوا ﷲ‬: ‫قﺎل‬, ‫نﻌم‬: ‫ أرأيﺖ لو كﺎن علي أﻣك دين أكنﺖ ﻓﺎقضيتو؟ قﺎلﺖ‬,‫ﺣﺠي عنهﺎ‬, ‫نﻌم‬: ‫أﻓأﺣج عنهﺎ؟ قﺎل‬, ‫تحج ﺣتي ﻣﺎتﺖ‬
‫ﻓإن ﷲ أﺣق بﺎلوﻓﺎء‬, ‫الذي لو‬
It was narrated by Imam Bukhari, from Ibn Abbas ra, that a woman from Juhainah came to the
Prophet SAW, and he asked: I have a mother who vowed to go on pilgrimage, and before leaving
the pilgrimage my mother has died, so what is it for me to perform Hajj for her ? Rasulullah SAW
replied: yes, perform Hajj for him, have you seen that if your mother has a debt, will you pay it?
He replied: yes, then the Messenger of Allah said: pay off the debt to Allah, indeed the promise of
Allah who is more entitled to be fulfilled.
But sometimes the method conveyed is by collaborating verbal delivery with gestures,
explanation by giving an image or using both hands, so that it can show that it can show that the
importance of the discussion is conveyed and it is easy for friends who hear to remember the
message. As in the following hadith: Narrated by Imam Muslim and Imam Tirmidhi, and his speech
from Imam Tirmidhi, from Sufyan bin Abdullah al-Tsaqafi RA, he said: I said to the Prophet SAW,
please tell me about things that make me feel protected with him, then the Prophet SAW replied:
say " Rabbiya Allah ”(My Lord Allah) and istiqamahlah (consistent). Then I asked again: O
Messenger of Allah SAW, what is the most feared thing, something that you fear from me? Then
the Prophet saw held his tongue, and said this.

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(b) Qashash Quráni

The stories in the Qur'an revolve around historical events that occur by mentioning the actors
and their place of occurrence (such as the story of the prophets), events that have happened and
can still be repeated, or symbolic stories that do not describe a events that have already
happened, but can happen at any time. As in the story of Prophet Yusuf AS and Prophet Ibrahim
AS.
(c) Hiwar Quráni

One of the styles and ways of educating Rasulullah saw is by dialogue and asking questions. Questions or
dialogues asked or something like that that can stir the human heart (the companions at that time) to be
aware of themselves and their environment. So that this method is more traceable to the companions of the
Prophet who listened to it, accompanied by answers that correspond to the level of understanding of the
dialogue friends of the Prophet SAW. The method was done by the Prophet SAW in order to open the
understanding to them from the cover that covers the passage of their minds and hearts.

, ‫أرأيتم لوأنّ نهرا ببﺎب أﺣدكم‬: ‫قﺎل رسول ﷲ صلى ﷲ عليو وسلم‬: ‫عن أبي ىريرة رضي ﷲ عنو قﺎل‬, ‫واللفظ لو‬, ‫روي البخﺎري وﻣسلم‬
‫ﻓذلك ﻣﺜل الصلوات الخمﺲ يمحوا‬: ‫قﺎل‬, ‫ﻻيبﻘي ﻣن درنو ﺷيء‬: ‫ىل يبﻘي ﻣن درنو ﺷيء؟ قﺎلوا‬, ‫يغتسل ﻣنو كل يوم ﺧمﺲ ﻣرات‬
‫ﷲ بهنّ الخطﺎيﺎ‬
Narrated from Imam Bukhari and Imam Muslim, and the words of Imam Muslim, from Abu
Hurairah RA, he said: The Prophet SAW said: How do you think, if there is a river in front of the
door of the house of one of you, then he bathed five times every day, do you still think there is dirt
(climb) left on it? The friend replied, there was not the slightest bit of dirt left on him. Then he
said: so is the prayer five times, with him God will remove all mistakes.
Among the hadiths that are often discussed and mentioned regarding the teachings done
by the Prophet through question and answer is the hadith whose dialogue between the Prophet
and the angel Gabriel. At that time he was in human form, asking about Islam, Iman and Ihsan.
Rasulullah SAW also applied the method by way of conversation and consideration with the
intellect of the companions at that time. In this teaching, the Prophet SAW more invites the
human mind to be able to think and consider about what he teaches is a law, syariah or a wisdom.
Among the hadiths that explain this method, namely, the hadith about women, where narrated
by this hadith, the creatures that are most in hell are women.

Hadith narrated by Imam Bukhari and Imam Muslim, lafadznya from Imam Bukhari, from Abi Sa
‟id al-Khudri RA, he said: When the Prophet was going out to perform prayers Ied Adha or Ied Fitri
at the place of prayer, then he said: O women , believe that I see you most in hell. So they
answered (with the question): how can it be, O Messenger of Allah SAW? Rasulullah replied: many
of you do something that is cursed and disbelieved in favor, I do not see from the lack of intellect
and religion go to the burning of fire for men than for women. They asked the Prophet SAW: What
makes our lack of intellect and religion, O Messenger of Allah? The Messenger of Allah said: Is not
the female creed like half the creed of a man? Then they replied: yes, then the Prophet saw

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continued his words: therefore, from the lack of intellect (women), not when they menstruate
they do not fast and do not pray? Then they said: true, continued by the Messenger of Allah with
his words: then that is the lack of religion for women.

(d) Al-Qudwah Al-hasanah (good example)

The Qur’an also uses touching words to direct people to the ideas they want as found in
QS. 31: 13-19. But the advice he gave was not of much benefit if it was not accompanied by an
exemplary example from the giver or presenter of advice, in the personal case of the Prophet. In
him he has accumulated all sorts of privileges, so that those who hear the teachings of the Qur’an
see the embodiment of those teachings in him, which ultimately encourages them to believe in
privileges and emulate their implementation.
And also habituation. Habits play a very big role in human life, because with habituation a
person can do important and useful things without using a lot of energy and time, from here it is
found that the Koran uses "habituation" as a process of achieving targets. what he wants in the
presentation of the material. This habituation involves passive (leaving something) or active
(doing something) aspects.

(e) Targhib and Tarhib (worldly and ukhrawi promises and threats)

This method is part of the concept of preaching with mauidzhah hasanah. Good lessons
and advice, turning away from bad deeds through tarhib and targhib (encouragement and
motivation); explanations, descriptions, language styles, reminders, speeches, role models,
instructions, and prevention in subtle ways. The description of the prophet for anyone who will
enter heaven and hell against the companions, makes the companions of the pious and ascetic
generation.

C. Da’wah Activities

The method of da'wah is based on two activities, namely oral / written language activities (bi
ahsan al-qawl / bil kitabah) and body activities or deeds (bi ahsan al-'amal), as stated above.
Furthermore, at a more technical level, oral activities in conveying da'wah messages can be in
the form of lecture (muhadarah), discussion (muzakarah), debate (mujadalah), dialogue
(muhawarah), advice, advice, wills, ta'lim, warnings, and others. . Writing activities are in the
form of delivering da'wah messages through various printed mass media (books, magazines,
newspapers, pamphlets, etc.). The activity of the body in conveying da'wah messages can be in
the form of various righteous acts of charity, for example helping to help (ta'awun) through
material, treatment and others, empowering human resources, the environment, structuring
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organizations or Islamic institutions.17

Then, there are several challenges faced in the context of preaching the Islamic ummah.
Namely internal and external problems. Internal problems are classified into two groups. Firstly,
the weakness of the preachers in understanding religious concepts as the substance of da'wah,
the methods used and the quality of the da'i themselves. Secondly, dakwah institutions that are
less professional in management aspects. The external problem is a situation that hinders the
missionary movement that comes from outside factors, both national and international political
structures that experience system interdependence, the rise of ghazw al-fikr, Western
imperialism, apostasy movements carried out by missionaries, as well as the advance of science
and technology. These factors have displaced almost all human spiritual potential, set aside and
undermined ethics, morals, and morals, and should be the focus of Islamic preaching.
Apart from internal and external problems in the implementation of da'wah, other
problems are often found. First, technical problems. Second, general problems concerning
various aspects of human life, namely socio-cultural, economic and political aspects. These
problems often appear to accompany the da'wah movement. Thus, the efforts to answer the
problematic challenges of da'wah and so that Islamic preaching in the current information age
remains relevant, effective, and productive, steps must be taken: above at least First,
humanization, which means that da'wah must contribute to human values with its environment,
which in turn will create a sociocultural structure that is healthy and dynamic and prosperous.
Second, there needs to be serious cadres to produce da'wah interpreters with a neat division of
labor. Tabligh science alone is not sufficient to support the process of preaching, but also requires
a variety of mastery in the most up-to-date information technology sciences. Third, every Islamic
organization that is interested in da'wah tasks needs to build a da'wah laboratory (labda). From
the results of this "labda" it will be possible to know the real problems in the field, so that it is
clear what to do. Fourth, the process of proselytizing should no longer be limited to verbal
preaching, but must be expanded with the preaching of bil-hal, bil-kitabah, bil-hikmah, and bil-
iqtisadiyah (economy). What is clear, actions. Speak louder than word. And the fifth invites
teenagers and this is a long-term missionary task. Because children and adolescents are
invaluable assets. They must be saved from the erosion of the creed that occurs as a result of the
"invasion" of non-Islamic values into the heart of various Islamic communities. If children and
adolescents have a strong fortress (al-hususn al-hamidiyah) in the current era of globalization
and information. And facing da'wah objects that are in transitional conditions, the preachers
must be able to interpret da'wah as a moral movement and a cultural movement.
And changes in various life domains caused by globalization are da'wah challenges that
need to be anticipated professionally. Therefore, there are several agendas that can be taken as
follows:

17
Syukriadi Sambas in Jurnal Ilmu Dakwah Vol. 4 No. 15 Januari-Juni 2010

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a. The global era is an important moment for the religions revival

According to Naisbitt and Aburdene, when people are exposed to change, the need for
spiritual belief grows stronger. Science and technology don't teach us what life means. Religion
explains that. For most people, attaching oneself to a unique culture and (or) religion is a
necessity. Adhering to a culture or religion is part of their identity which keeps them alive among
nations and adherents of other religions, and is not isolated from their increasingly anonymous
environment. Humans do have many identities related to certain roles, but one of the most
important identities is identity related to their ethnic and religious backgrounds, whether
consciously or not.18

In the midst of this excellent momentum, Muslims should make use of Islam as a source of
the vitality of civilization. Because religion, said Arnold Toynbee, can be a source of vitality for a
civilization. It goes on to say that I believe that the style of a civilization is the manifestation of its
religion. I strongly agree that religion has become a source of vitality which has led to the
presence of civilization in the world and has maintained its presence. Even more than that,
religion is a spiritual binding force that has unified civilized society. Two inherited social ills for
civilization are war and social injustice. Religion is the spiritual binding force that has held civilized
society together for a period of time, even though its vitality is undermined by these two terrible
social ills.19 Efforts that can be made are to make Islamic teachings a dynamic and relevant
teaching with the demands of the times, as well as being oriented towards a mondial life. In
historical records, in classical times, Muslims with positive views and orientations succeeded in
creating science with a truly universal or international dimension, with the support of all parties.

b. Creating Concrete Efforts for the harmonization of the relationship between Islam and
the Western media

The following are the steps proposed by Akbar S. Ahmed, namely: a) Islam and the West
each position the media as a provider of understanding and a balance. The media does not
provide negative decisions and prejudices. Western media must view Islam objectively, be
empathetic and not hostile; b) Muslims need to be featured in Western media such as in films,
discussion programs, radio and so on, in order to counteract negative impressions and views of
Islam; c) It is necessary to hold conferences and seminars for the general public to explain Islam
in the West. On the other hand, Islamic societies also need to be provided with information about

18
Samuel P. Huntington, Benturan Antar Peradaban dan Masa Depan Politik Dunia (Yogyakarta: Penerbit Qalam,
2001), h. 78 in Haramain, M. (2017).

19
Said Tuhuleley, “Agama Pasar: Titik Temu „Langit‟ dan „Bumi‟?”, dalam Jurnal Media Inovasi No. 3 TH. X / 2001,
h. 4 in Haramain, M. (2017).
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the West; d) Basic knowledge of Islam can be taught in Western schools so that children do not
grow up in the wrong framework and prejudice against Islam. On the other hand, Western values,
such as democracy and books about the West should be introduced in Muslim schools; e) The
main problems that afflict many Muslims need attention, such as in Kosovo, Bosnia, Afghanistan
and so on.

c. The Muslim Ummah needs to improve its capabilities in the field of communication
technology, research and development of science, as well as create news agencies so
that the news broadcast does not cause bias and Muslims are not harmed.

So far, the dependence of Muslims on news originating from the West cannot be denied.
As a result, Islam is often an easy target for Western media consumption and is the party that is
often accused.

d. institutions that have been formed among Muslims, such as the OIC, Arab League,
WAMY and so on, can play a role in the global arena because in the global arena, the
main role is no longer in the hands of the state, but in non-state actors.

Therefore, in this global era it is a good opportunity for Islamic institutions to show their work in
the wider community.

e. Cooperation between Islamic countries needs to be increased, especially in the

economic and socio-cultural fields.

Regional cooperation and having the same culture or religion can be a core force in the
global era. Islamic countries with the same ideology or religion can be a strength in the future if
they are willing to cooperate well. The question remains how much will it be to be realized in
real life. Information technology has provided a stimulus for citizens to be immersed in the
dynamics of modern life. Even the presence of various communication models today makes
communication a secondary tool that is merely a modernist euphoria and responds to the desire
for globalization, but curiosity and literacy of up-to-date information is also a need that is wanted
to be obtained and felt immediately. The public can easily build interactions which are reactions
in response or feedback on the actions of communication media that convey interesting and
varied information messages, entertaining and educational messages and other parts of
messages that can be immediately received and at the same time can do feedback.
Even the communicators of development, da'wah communicators to political workers and
business people no longer bothered about how to get the messages they wanted to convey to
the public or the public to arrive more quickly or on time. This is because modernization of
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communication and information technology has brushed off those fears and provides a variety
of appropriate technology solutions that are very helpful for their activities. The preachers or
da'wah communicators, for example, if they want to convey messages Da'wah to mad 'u
(audiences) there are many methods that are ready to be selected and used according to the
situation and conditions of the communicant who wants to be touched.
The form of communication is also very varied, the preachers have also been able to build
a technology-based da'wah communication design. Implicitly, this communication technology
has become the main prerequisite for preachers to modernize the rhetoric of da'wah which will
be their presentation in preaching.
In this day and age, it is not enough to convey it orally without the help of modern tools
which are now known as mass communication tools, namely printed and electronic media. The
spoken words of humans can only reach a very limited distance, while with these mass
communication tools the reach of da'wah is no longer limited to space and time. And in the social
learning process in four stages of the process, the attention process, the memory process, the
motoric reduction process, and the motivational process. So da'wah experts, both theorists and
practitioners cannot stay, they must use all their abilities, increase their competence to get along
with global demands. Such as through Radio, Television and Cable TV, New Media, Tape
Recorder, CD, VCD, USB, Film, Print Media (Newspapers, magazines, newsletters, journals, books,
tabloids), Online Media and Social Media, etc.
The internet is a new product which directly plays a role in creating a globalized world.
This media can connect individuals in the world without knowing boundaries. This media will
be very well used as a means of preaching media, and at the same time is the main
characteristic of the global era of preaching.
The shift of preaching from conventional to e-da'wah began in the 90s. In the period 2007-
2008, the number of Islamic sites that developed in Indonesia reached 420 sites with several
theme categories, such as about women, family life and children. The increase in the number of
Islamic sites is possible for an increase in internet activity. Entering the third millennium, the face
of the world changes very rapidly. And the development of the information technology (IT)
revolution. However, the increase in virtual social communities requires a new resolution and
design of dakwah delivery strategies that are able to penetrate the virtual spaces of global
community life. Da'wah activities that enter virtual media bring openness for da'wah activists to
take advantage of opportunities to touch mad'u in addition to the challenges that must be
addressed. As the research conducted by Murniaty Sirajuddin concluded that the opportunity for
da'wah in the global era is so great by taking advantage of the work of certain professional
institutions, while the challenges are also very big because internet facilities will give birth to
various changes that will continually raise new statements and questions, so that da'wah is faced

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with the global multicomplex-cultural community.20

Likewise with research conducted by Moch. Fakhruroji revealed that apart from the
opportunity to preach in the current information era, there are also threats. The threat is to make
Islam (dakwah religion) a commodity that is traded, such as in the month of Ramadan various
media reconstruct themselves with various religious designs, such as senetron, films, or
technology products such as exis hidayah, flexi Islam, even in malls, or public spaces. others
design with Islamic nuances which are constructed as if the religious symbols that exist within
them are a quality of faith, to the point of making them (the public) forget about the substance
of Ramadan because they think all of it is part of religion which has implications for people's
behavior that should be. reproducing dhikr, other worship, even staying up late going to the mall,
seeing senetrons and the like. Another example is the many features in gadged devices such as
the Qur'an 30 Juz in the form of an application that makes it easier to listen to it so that you don't
even have time to recite it yourself.21
And all these opportunities are homework for Islamic da'wah activities that must be
enlivened to face the challenges and attacks of global civilization. Various kinds of passion and
enthusiasm to enliven various types of electronic media for preaching is an effort to answer our
various backwardnesses in the field of information as suggested by Ziauddin Sardar, that this
people must master information. Because dakwah institutions should start directing their targets
without having to leave the existing program to the media that are available as actors and
organizers, not as what has been applied only as a performer as a complement to market
interests. It can be imagined that if all Islamic institutions have da'wah facilities with the media
as described above, various options will be reached that can be accessed by the public as targets
of da'wah.

1. Da’wah through Education

However education should not be neglected. This is the most important aspect in improving
the quality of human resources. Muslims must be able to combine two sources of knowledge,
both of which come from Allah: the divine sciences and the natural sciences. Islamic treasures
were explored, the advancement of Western science was utilized. The education system is
renewed and perfected. Because to become a player in da'wah in the global era, of course, you
have to get to know the various media available today, from the new to the conventional one.
And this is supported by good education.

20
Murniaty, Pengembangan Strategi Dakwah Melalui Media Inetrnet, Peluang Dan Tantangan (Al-Irsyad annafs,
jurnal Bimbingan dan penyuuhan Volume 01, Nomor 01, desember 2014), Hlm.21 dalam Iman, M. S. (2018). Praktisi
Dakwah (Resolusi Da’i dalam Menyikapi Masyarakat Cyber). MEDIAKITA, 2(2).
21
Moch. Fakhruroji, Dakwah Islam dan inovasi media, peluang dan ancaman media global atas dakwah
Islam ( Jurnal Komunika, Volume 04, Nomor 01, Januari-Juni 2010), P. 121-129 in Iman, M. S. (2018).
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the New Normal.

The presence of the digital world, especially the internet, will bring a new tradition, namely
the speed of data and information that can be accepted by humans. The speed of obtaining a
very fast information has never been obtained by humans before. Therefore, it is natural that
mankind must adapt to the speed with which information is entered. Apart from speed,
humankind also at the same time must adapt to the abundant quantity of information. Various
information comes from various angles very quickly, varying in human life. The ability of humans
is constantly being tested to absorb this much and very fast information. This is where the
muthala'ah (reading to be studied and understood) tradition should be encouraged, especially
digital muthala'ah. Information that enters our lives we should be able to study it first by reading
and deepening it with meditation. This also applies to religious information, we as Muslims are
constantly required to continue learning, with the hope that the religious knowledge we absorb
can lead us to be wiser when facing differences.
Partial understanding and application of Islam makes the power of this religion invisible
and even ineffective. For this, the method of da'wah must be updated to suit the times. Advances
in information and communication technology must be utilized properly. Da'wah is not only
limited to using traditional media (pulpit) but also using multimedia. Likewise the dakwah
network must be strengthened; cooperation between world da'wah institutions must be
increased. Differences in school, school or da'wah approaches must be addressed wisely. Work
together in things that are agreed upon, tolerate things with different opinions.
Since the world has now entered the information age, human society is now in the process
of becoming an information society. To anticipate the trend of modern society, we must be able
to prepare da'wah materials that are more directed towards anticipating the trends of society.
To face the various challenges of Muslims today, da'wah is a very relevant thing to develop in this
information era, one of the effective da'wah media that can be developed in this information age
is the Islamic press. The Islamic press is the process of inputting, processing, and disseminating
various events concerning Muslims and Islamic teachings to the public.
We can compare this to the view of Said Nursi's preaching, in the guidance text of the
Risalah al-Nur and its movements, there are several steps taken in preaching, namely: 1. Tabligh;
2. Taghyir; 3. Takwin al-ummah, al-amr bi al-ma'ruf wa al-nahy 'an al-munkar; And al-ummah al-
khairiyyah, morality. Risale-i Nur is the fruit of Said Nursi's thoughts in inspiring and providing a
reference for the movement and embodies the behavior of the Tullab al-Nur (Risale-i Nur readers
and practitioners). It takes a good society to build a glorious civilization based on Islamic values.
Apart from that, it also needs independence, reception and active participation in absorbing,
implementing every development process. So the ummah must be able and able to help
themselves (self-help-strategy) without losing their human function as servants. Because Islam
always encourages development progress and human involvement in worldly affairs.
The current global society has an increasing level of education. So even in preaching, the
preachers must be able to pay attention to the psychological dimensions of their congregation.
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Therefore, the content of the da'wah must touch their soul. This is done so that their souls do
not dry out. Da'wah must also address social and psychological problems facing metropolitan
communities. Which was then continued by offering solutions and guidance for the people. This
is done so that they can overcome the problems they are facing. Da'wah must be able to take
advantage of the technology and space available in guiding and helping the people. Da'wah must
also be done in various languages. For example, by using English, Arabic and Chinese. This is
because a metropolitan city is a city that is inhabited by various tribes and nations.

2. Da’wah through Economics

For poverty alleviation, effective preaching activities are very much needed in arousing the
awareness of the Muslim community to help their brothers and sisters. There must be a mixture
that fits in the integration between economy and religion. And there must also be a commitment
to all elements of society, especially policy makers who are awakened by the spirit of preachers
to improve the quality of education for the creation of superior human resources and bring the
Muslim ummah in the face of the era of globalization. Da'wah practitioners must be able to
awaken the awareness of Muslims who have the financial potential, skills, time and energy to
help their brothers who are experiencing economic difficulties. Also reformulating social
institutions and studying governance / management for the realization of community
development. The desire in the internal ummah to have a company that is able to compete on
the global stage by incorporating morality and ethical values into the market is also a necessity
that is thought out and carried out systematically.
Muslims to integrate into the world economic cycle. It's just that in the public sphere and
at the global level, Muslims must obey public rules and are willing to be involved in global
economic activities while still following and applying the principles of morality and Islamic law.
And with that it will appear that Islam is actually considered the most compatible with this
economic model.
In his book "The End of Poverty How We can make it Happen in Our Lifetime" Jeffrey Sachs
optimistically states that we can actually eradicate poverty on this earth in the time we live in
today, not in the future. According to him, with imagery that is mature, a good system, mutual
accountability, and financing mechanisms as well as the truth and our sense of responsibility can
end poverty So there are 3 points put forward by Hasan that what the preachers must understand
in preaching to alleviate poverty. First, the daís should be humble and live a simple life. They are
not only sufficient to preach and then improve his own welfare but apply this in their life. As was
the attitude of Rasulullah PBUH. Who had lived a simple life, it was very inappropriate for a Dai
to live luxuriously, the prosperity is clearly appeared while many Muslims are living under
poverty. Second Recognizing the potential of the poor. There is already a lot of evidence that the
success of development will occur if the community participates and feels they have ownership
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of the development in question. The role of social institutions as explained is of course also very
important in disseminating information to the entire community about the ongoing and ongoing
development in their environment. These social institutions can also act as mediators between
the community and da'wah implementers in solving problems that may arise in the process of
building the facilities needed by the poor. And third Do something that might happen. 22
However, there is a framework that must be met by preachers in preaching in every
segment of society and its various conditions. That is by making Rasulullah SAW as an example.
And here is the code of ethics of the Prophet's Da'wah that we can imitate and emulate according
to Ali Mustafa Yaqub, in his book entitled History and Methods of the Prophet's Da'wah.23 Do not
Separate Between Speech and Deeds (i.e., the commands and prohibitions conveyed in da'wah
also apply to the preacher himself), Do not Tolerate in the Faith, Do not Blaspheme the
Opposition, Do Not Discriminate (Do not discriminate da'wah behavior for the elite and the lower
middle class only because of material matters. All treated the same), Do not collect rewards (In
this case, there are differences of opinion among scholars), Do not dare to commit immorality
(make it an immoral perpetrator as a friend. Because if the perpetrator is made a friend or good
friends then indirectly we are the same by allowing the acts of immorality that they do. Then,
who else will give advice to these perpetrators of immorality to stop?), Not Conveying the
Unknown Things. And the preacher must still adhere to the general principles of the character
and characteristics of the da'wah itself; namely a) Appreciate the freedom and rights of every
individual. b) Avoid difficulties and shortcomings. c) Gradual, programmed, and systematic.

D. Closing

Da'wah is an activity that demands continuous renewal both in terms of content, methods,
strategies and / or methods as well as the qualifications of the perpetrators. Da'wah can no longer
be done only in the traditional way. Da'wah is now demanded to be carried out more
professionally, requiring reliable knowledge, skills, planning and management. For that we need
a group of people who continuously study, research, and increase da'wah activities in a
professional manner. This is because of the dynamics of da'wah targets and a constantly changing
social environment that demands always renewal. This renewal is in order to find a relevant and
contextual format in da'wah. Promoting da'wah in the global era is actually presenting content,
not only conventionally-traditionally, but in a modern way by using IT, so that it reaches a broad
target of da'wah, crosses borders with content that is in accordance with the needs and
challenges of a new society that is complex and with full depth, although practical.

22
Hasan, M. (2014). DAKWAH DAN PROBLEMA KEMISKINAN. IQTISHADIA: Jurnal Ekonomi & Perbankan Syariah, 1(1),
15. https://doi.org/10.19105/iqtishadia.v1i1.363
23
https://islami.co/bagaimana-cara-rasulullah-berdakwah-ini-tujuh-kode-etik-dakwah-rasulullah/ accessed in 14th
Juni 2020
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However, the success of da'wah among them is also very much determined by how the
da'wah is implemented. Procedures or methods in preaching including packaging materials,
da'wah media, attitudes and ways of delivering da'wah materials become more important than
the da'wah material. No matter how perfect the material, the completeness of the material and
the actual issues presented, but when presented in a careless, unsystematic and careless way,
will have an unpleasant effect. But on the other hand, even if the da'wah material is not perfect,
the medium material and the issues presented are less actual, but presented in an interesting
and provocative way then will have a pleasing effect.
Da'wah activities have been long enough with increasingly sophisticated information
technology to make humans unable to leave other humans alone, even though they may
physically be alone. This is because through this sophistication of technology humans can greet
other people who are geographically far away and who are ethnically, culturally and religiously
different. In other words, through cyberspace with the facilities of YouTube, FB, twiter and
others, we can identify ourselves as citizens of the world. This relationship pattern is actually a
continuation of the human position as animal communication.
The role of preaching media is as a tool which means that it has a role or position to support
the achievement of the objectives of da'wah. In the end, globalization becomes a locomotive
which always guides its carriages, namely society at large. Until long after its development,
globalization became a creepy figure and always eyeing the public to be dragged into a vortex
that tends to be negative. From here, the problem of preaching became increasingly complex
and complex. As devout Muslims, of course they will not stand idly by when they see the state of
ethics and morals of society which is being eroded by the presence of globalization over time. At
least a method or strategy is needed to preach through globalization. Starting from the
competence of da'i as the bearer of the light of enlightenment to the material that will be
delivered in the community. Of course the methods used from one time to another will
experience development. Even with the demographic situation of mad'u itself, it is necessary to
have sensitivity from the da'wah organization to continue to uphold the religion of Allah, the
religion of Islam. And the fact is that proselytizing via the internet today has become a necessity
that cannot be avoided. Increasingly, the negative contents in cyberspace and misleading
information and cornering the ummah are increasing. If this does not get a touch of Islamic
preaching, it will make internet users trapped in cyberspace black holes. This phenomenon is
coupled with a narrow understanding of da'wah, people those who preach think that preaching
is only limited to lecturing in front of the pulpit. Even though da'wah is not what is understood
by the general public, it turns out that da'wah can also use deeds and use technological media.
With so many spaces or places that can be used as a vehicle or media for this da'wah, as a da'wah
actor, just choose which one he wants. One of the first steps is to contribute to the Islamic media
portal. Apart from choosing existing applications, we can also contribute to Islamic media portals
to send our opinions or send our writings that contain da'wah messages.
25 July 2020, Jakarta, Indonesia
Organized by Universitas Islam As-Syafi'iyah Jakarta – STID Mohammad Natsir Bekasi – STAI At Taqwa Bekasi - STAIINDO Jakarta -
Southeast Asia Academic Mobility (SEAAM) – CDSS ( Center for Da’wah and Strategic Studies)
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the New Normal.

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idarah.v1i2.2674

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