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1
Maliki, Noval. "Generasi Rabbani." TASAMUH: Jurnal Studi Islam 10, no. 1 (2018): 189–214. http://dx.doi.org/10.47945/tasamuh.v10i1.70.
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The obligation of preaching is essential for all the Muslim that is appropriated by the capability and proficiency every Muslim because the meaning of religious preacher generally is every Muslim or Muslim women of Mukallaf, the obligation attaches and does not separate from the mission as the Muslim. Moreover, for special meaning are they taking special proficiency (mutakhassis) in Islam religion recognized as Islamic teacher. Then, in conveying the preaching, the religious preacher wants the preaching material that was message conveyed by the religious preacher to mad’u that includes the truth and kindness for the people that source from al-Quran and Prophet Muhammad (Hadis) covered faith, Islamic law, and behavior with kinds of knowledge that achieved by him. Nevertheless, in conveying the preaching material, a religious preacher must determine the media to be used; it is able in oral, written, portrayal, audio visual and behavior. The awareness will be importance of media of preaching in conveying the preaching material to get the preaching’s goal. So that, many religious teachers have taken advantage the media of television as the facility in distributing the preaching. One of the religious teachers is Jefri al-Bukhori. He introduces as massive message of preaching in Rabbani generation through television. The Rabbani generation is the generation who believes and Islamic theology, and between of those trusting in God, patience, and positive thinking. To get this matter, it is needed the role and active parents and family’s role to be always train, giving guiding and presenting the environment for the children that always full of Islamic condition
2
Dr., Paras Jain 1., Malaiya 2. Soman, and Jain 3. Anupam. "ROLE OF RELIGIOUS PREACHING IN UPBRINGING OF NEW GENERATION." International Journal of Research - Granthaalayah 6, no. 5 (2018): 377–79. https://doi.org/10.5281/zenodo.1284542.
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Children are ambassador of new generation. They belong age of adoption and learning. They may be molded in any shape. Aim of religious preaching is enlighten the way of life, to make able children to face challenges, and knowledge of dos and don’ts. It is helpful to develop optimistic attitude and morality. Present study is focused on finding of impact of religious preaching on children gender wise and age group wise.
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Jung, Jaewoong. "Multicultural Preaching Across Generations: A Proposal for Effective Preaching to Young Generations in the Great Dechurching." Religions 16, no. 3 (2025): 381. https://doi.org/10.3390/rel16030381.
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This study proposes multicultural preaching across generations as a means of effective preaching in the time of the Great Dechurching. Young generations, represented by Millennials and Generation Z, are the least religious of all age groups, showing the strongest intention to leave the church. The author argues that the failure to form a Christian identity, rather than the church’s failure to adapt culturally, is the main cause of the Great Dechurching among young generations and that preaching to a generation-segregated congregation, tailored to a target generation, contributes to the failure of forming a Christian identity, as it obstructs the sharing of faith experiences intergenerationally. Based on empirical evidence from multiple surveys, I demonstrate that preaching is influential in the dechurching of young generations, and that the faith gap across generations, rather than the cultural gap, contributes to the dechurching of young generations. Then, by analyzing preaching models in relation to generation, the author points out the problems in generation-blind and -separated preaching and suggests multicultural preaching across generations as a desirable homiletical model for overcoming the dechurching of young generations by formulating a Christian identity through intergenerational conversations around faith. I describe this as conversational preaching that seeks mutual listening and learning based on equal and reciprocal relationships across generations, as well as the recognition of cultural differences across generations.
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Lestari, Novita. "OPTIMALISASI DAKWAH DI ERA MODERN MELALUI MEDIA SOSIAL." Qawwam : The Leader's Writing 5, no. 1 (2024): 35–42. http://dx.doi.org/10.32939/qawwam.v5i1.334.
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This journal discusses the role and strategy of optimizing preaching (dakwah) through social media, particularly in the context of the millennial generation. The modern era, dominated by social media, compels speakers to adapt preaching methods to be more effective and relevant. The goal of preaching remains to ensure understanding and implementation of religious teachings by the audience (mad'u). This literature study employs a descriptive analysis approach with a focus on social media as the main tool for preaching. Social media facilitates two-way interaction, accelerates message dissemination, and fosters creativity in delivering religious content. Optimizing preaching is achieved through the utilization of information and communication technology, especially through mass media and social media. The influence of Islam on social media emphasizes the importance of ijtihad (independent reasoning) by preachers in adapting Islamic messages to formats suitable for these platforms. The article also highlights the challenges of preaching in the modern era, particularly in addressing the communication preferences and lifestyles of the millennial generation, who tend to be online. By integrating religious messages with social media platforms, preaching can reach a broader and more diverse audience without geographical limitations. In conclusion, the optimal approach to preaching in the current era requires mastery of social media as the primary means of disseminating religious messages, especially to reach the millennial generation, which is the main focus in this digital age.
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Jain, Paras, Soman Malaiya, and Anupam Jain. "ROLE OF RELIGIOUS PREACHING IN UPBRINGING OF NEW GENERATION." International Journal of Research -GRANTHAALAYAH 6, no. 5 (2018): 377–79. http://dx.doi.org/10.29121/granthaalayah.v6.i5.2018.1465.
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Children are ambassador of new generation. They belong age of adoption and learning. They may be molded in any shape. Aim of religious preaching is enlighten the way of life, to make able children to face challenges, and knowledge of dos and don’ts. It is helpful to develop optimistic attitude and morality. Present study is focused on finding of impact of religious preaching on children gender wise and age group wise.
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Sri Diana Putri, Firda Aulianti, Alvida Dzattadini, Elva Hanov Rais Satianingsih, Vyanara Aulyadisha, and Edi Suresman. "Dampak Relatable Ustadz Hanan Attaki yang Menginspirasi Gen Z untuk Mendekatkan Diri dengan Islam." Tabsyir: Jurnal Dakwah dan Sosial Humaniora 6, no. 2 (2025): 205–26. https://doi.org/10.59059/tabsyir.v6i2.2210.
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This study examines the impact of Ustadz Hanan Attaki's digital preaching on Generation Z in bringing them closer to Islamic teachings. Using a relatable approach and content relevant to daily life, Ustadz Hanan Attaki effectively engages young audiences through digital platforms such as Instagram, YouTube, and TikTok. His casual yet profound communication style, the use of language familiar to young people, and interactive preaching strategies are key factors in his success. The results reveal that Ustadz Hanan Attaki's emotional approach and relevant content are effective in enhancing religious awareness, strengthening spiritual values, and encouraging active participation in religious activities. This study provides insights into the importance of adaptive and relevant preaching strategies to effectively reach younger generations.
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Sidiq Ibrahim, Muh Syahril Sidik Ibrahim, Moch Ainul Yaqin Ainul Yaqin, and Zuhriyah Luluk Fikri Luluk Fikri. "Dakwah Transformasional : Merespon Tren Sekulerisme Di Kalangan Gen Z." Wasilatuna: Jurnal Komunikasi dan Penyiaran Islam 7, no. 01 (2024): 89–99. http://dx.doi.org/10.38073/wasilatuna.v7i01.1466.
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In the modern era, which is increasingly influenced by dominant secular culture, Generation Z faces significant challenges in maintaining and developing their spiritual and religious values. In this context, transformative preaching emerges as a promising approach to respond to this secular trend in a relevant and meaningful way. This research aims to explore the potential of transformative preaching in responding to the secular trend among Generation Z. We seek to understand how transformative preaching can assist Generation Z in finding meaning, depth, and spiritual direction in their lives, which are saturated with secular influences. The research methodology employed is qualitative, involving in-depth interviews and participatory observation with a sample group of Generation Z actively engaged in transformative preaching activities. Data analysis is conducted using an inductive approach to identify patterns and key findings. The main findings indicate that transformative preaching holds great potential in helping Generation Z overcome the challenges of secularism. The inclusive and open approach of transformative preaching creates a supportive environment for Generation Z to explore and deepen their understanding of spirituality. Additionally, the development of moral values and the utilization of social media and digital technology have proven effective in forming inclusive and supportive communities. This research makes a significant contribution to understanding the role of transformative preaching in responding to secular trends among Generation Z. These findings can aid in the development of more effective and relevant preaching programs to guide Generation Z in their search for meaning and spiritual direction in their complex lives.
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M. Aditya Ramdhani and Abdul Aziz Romdhoni. "Religious Moderation With The Support Of Islamic Religious Education." MAQOLAT: Journal of Islamic Studies 1, no. 4 (2023): 195–200. http://dx.doi.org/10.58355/maqolat.v1i4.51.
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Indonesia is a country that has many ethnic groups, races and religions. The diversity that Indonesia has can be a benchmark for how harmony occurs and how people's attitudes accept differences and interact directly with the cultures of different communities. So it is necessary to implement and understand religious moderation for multicultural nations. Religious moderation as a middle way to deal with extreme and fundamental group differences. The method applied as the existing material is socio-religious, namely a social approach and infused with religion. Through this moderate-based religious education, it is hoped that the millennial generation can uphold the basics of religion, thereby minimizing conflict and triggering violence in the name of religion. Apart from the above, the momentum to strengthen correct, tolerant understanding can be realized through moderate-based religious education. This was done to emphasize that the slanted accusations against Islam are not true and are not Islamic teachings. Islam is a religion that is rahmatan lil'alamin which teaches preaching with the principles of peaceful messages. In this way, extreme and harsh preaching messages are not part of moderate Islamic education.
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Farisi, Lukman Al, Abdul Muhid, and Arya Abdul Fattah. "The Making of Muslim Millennial Moderate Identities through Sufistic Multicultural Da'wah." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 01 (2021): 1–20. http://dx.doi.org/10.37680/muharrik.v4i01.461.
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Multicultural - Sufistic Da'wah is interesting to discuss, considering that multicultural and Sufistic preaching has long been a feature of Islamic preaching in Indonesia. However, in its development, the pattern of people's lives has undergone significant changes. One of them is the rapid growth of information and communication technology that has created a spiritually fragile millennial. The role of multicultural and Sufistic preaching is considered very important in guarding millennial Moslem's life. This article concludes that Sufistic da'wah's need is significant for the millennial generation to guide spirituality and modern religious identity through a qualitative approach with this type of literature study research. At the same time, growing diversity requires a complementary approach, namely the preaching of multiculturalism to guard the plurality of diversity in the millennial era. The two of them have a significant relationship to reach the Ulul Albab generation
10
Meilia, Stevy Arta, Anna Fitri Ardana, Abdur Razzaq, and Muhamad Yudistira Nugraha. "Dakwah Ustadz Abdul Somad Pada Media Sosial Tiktok: Upaya Menjaga Adab Dalam Berkomunikasi." Komunika : Jurnal Ilmiah Komunikasi 2, no. 2 (2024): 9–17. https://doi.org/10.70437/komunika.v2i2.1050.
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The development of digital technology has significantly influenced the way Islamic preaching is disseminated. Social media platforms, particularly TikTok, have become effective tools for delivering religious messages to a broader audience, especially the younger generation. This study aims to analyze how Ustadz Abdul Somad (UAS) utilizes the TikTok platform to convey his preaching messages. The research employs a qualitative approach using observation techniques to examine UAS's preaching content on TikTok. The findings reveal that UAS is able to present Islamic messages in a concise, engaging, and communicative manner, allowing him to reach a wider audience. Furthermore, his choice of language and rhetorical style also contributes to the appeal and effectiveness of the preaching message delivery. Keyword : Digital Preaching, Ustadz Abdul Somad, TikTok, Communication Manners, Social Media.
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Kusumawati, Janisa, and Ahmad Junaedi Sitika. "PEMANFAATAN APLIKASI TIK TOK SEBAGAI MEDIA DAKWAH ISLAM BAGI GENERASI “Z”." Al-Ulum Jurnal Pemikiran dan Penelitian ke Islaman 11, no. 3 (2024): 271–83. http://dx.doi.org/10.31102/alulum.11.3.2024.271-283.
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This research aims to explain da'wah media with a form of digitalization that is attractive to the millennial generation. TikTok is an application that is very popular in every circle. If this application is used by young preachers as a medium for preaching in conveying their preaching messages, it will attract the attention of the millennial generation. Through this application, a young preacher can easily create da'wah messages that are more interactive, fun, and exciting. In the research, researchers used qualitative descriptive methods with data collection techniques using observation, questionnaires, interviews, and documentation methods. The data obtained was then analyzed descriptively using data reduction, data presentation, and concluding. The research results show that: 1) The TikTok application is an application that follows increasingly sophisticated technological developments so that people can easily access it, especially Generation Z. 2) The TikTok application is very suitable and useful by increasing educational content, so that people can better understand, especially Islamic preaching content, this will continue if users are well directed. 3) Da'wah media with the TikTok application has been very popular with Generation Z for a long time and is growing rapidly with the addition of new Da'wah content creators. The implications of this research include: 1) social and cultural, 2) education and digital literacy, 3) physiology and religious identity, 3) implications of technology and innovation, 4) ethics and content monitoring, and 5) religious education and teaching.
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Mujahidin, Irfan, Amin Sobar, Marjuki Marjuki, Siti Akbariyah, and Gito Gito. "Dakwah Melalui Podcast: Nilai – Nilai Agamis Generasi-Z Di Era Digital." Jurnal Pengabdian Masyarakat dan Penelitian Thawalib 3, no. 1 (2024): 19–24. http://dx.doi.org/10.54150/thame.v3i1.272.
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Community service is carried out with the aim of preaching religious values ??to generation-Z in the digital era. Da'wah is carried out using podcast media at the Ash-Shomad mosque in Banten. The results of the dedication show that da'wah through podcast media runs well and smoothly. Material about the importance of religious values ??in generation-Z in the digital era has been conveyed well by the implementers. These values ??are ethics, morals, social relationships, the importance of personal character, self-control, social ethics and so on.
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Ilham, Ilham, Nurul Adha Sitompul, Putri Hasibuan, Dini Septia, and Rizky Agus Salim. "The Role of Da'i and Influencers in Presenting Islamic Preaching Content on Social Media Case Study: The Success of Islamic Preaching in the Younger Generation." International Journal Of Education, Social Studies, And Management (IJESSM) 5, no. 2 (2025): 628–36. https://doi.org/10.52121/ijessm.v5i2.743.
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This study analyzes the role of preachers and influencers in presenting da'wah content on social media and its impact on the success of da'wah among the younger generation. Using a qualitative case study approach on several popular accounts, this study found that collaboration between preachers and influencers, creative content strategies, and the use of interactive social media features contributed significantly to increasing the understanding and involvement of the younger generation in religious activities. The results also show that personal branding, theme relevance, and communication style that is close to everyday life are the keys to the success of digital da'wah.
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Jaya Subita, Aldy, Djoko Sarjono, and Agus Fatuh. "Implementasi Nilai-Nilai Dakwah Pada Remaja Masjid Nurul Islam Desa Jotang Kecamatan Empang Kabupaten Sumbawa." Rayah Al-Islam 7, no. 3 (2023): 1201–12. http://dx.doi.org/10.37274/rais.v7i3.811.
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Penelitian ini bertujuan untuk menyelidiki pelaksanaan nilai-nilai dakwah pada remaja yang aktif di Masjid Nurul Islam Desa Jotang, dengan mengakui peran penting dakwah dalam membentuk karakter dan perilaku remaja Muslim. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan deskriptif, melibatkan wawancara mendalam, observasi, dan analisis dokumen terkait kegiatan dakwah di masjid tersebut. Hasil penelitian menunjukkan bahwa masjid ini berhasil menerapkan nilai-nilai dakwah seperti kedisiplinan, kejujuran, kerja keras, kebersihan, dan semangat kompetisi melalui beragam kegiatan seperti pendidikan agama, pembentukan akhlak, dan partisipasi sosial. Para remaja yang terlibat dalam kegiatan masjid Nurul Islam Desa Jotang mengalami perubahan yang positif dalam sikap, perilaku, dan pemahaman agama mereka. Secara keseluruhan, Masjid Nurul Islam Desa Jotang efektif dalam membentuk karakter remaja melalui dakwah, memperkuat identitas keagamaan mereka, dan mendorong kesadaran akan kebaikan masyarakat. Penelitian ini diharapkan dapat memberikan inspirasi bagi masjid dan lembaga keagamaan lainnya untuk terus mendidik generasi muda dengan nilai-nilai Islam yang benar.
 This research aims to investigate the implementation of preaching values among active adolescents at Nurul Islam Mosque in Jotang Village, recognizing the significant role of preaching in shaping the character and behavior of Muslim teenagers. The research employs a qualitative methodology with a descriptive approach, involving in-depth interviews, observations, and document analysis related to preaching activities at the mosque. The research findings indicate that the mosque has successfully implemented preaching values such as discipline, honesty, hard work, cleanliness, and a spirit of competition through various activities, including religious education, moral development, and social participation. The adolescents engaged in Nurul Islam Mosque activities have experienced positive changes in their attitudes, behaviors, and religious understanding. Overall, Nurul Islam Mosque in Jotang Village is effective in shaping the character of adolescents through preaching, strengthening their religious identity, and promoting awareness of community well-being. This research is expected to inspire other mosques and religious institutions to continue educating the younger generation with true Islamic values.
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Islami, Fahma. "GENERASI MUDA DAN DAKWAH: PERAN STRATEGIS DALAM PENGEMBANGAN MASYARAKAT." Lembaran Masyarakat: Jurnal Pengembangan Masyarakat Islam 5, no. 02 (2019): 191. http://dx.doi.org/10.32678/lbrmasy.v5i02.4220.
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The young generation in a broad sense, includes the ages of children and adolescents, from birth to maturity in all aspects (physical, spiritual, social, cultural and economic). This article aims to identify the role of the younger generation in da'wah in the field of community development, and identify methods and techniques of da'wah in community development. The research method used in this study is a qualitative approach. This study resulted in the findings that the role and function of young people occupy an important position in social life. This young generation is the hope of its former people to continue the struggle for da'wah like the deceased religious leaders. Generations of young Muslims and Muslim women who still have the spirit of preaching, strong bodies, and clear working brains are very helpful in improving the quality of human preaching and even maintaining the quality of an almost extinct civilization. Furthermore, in community development it is very important to study the influence of religion on the improvement of people's lives. There are three aspects that need to be studied, namely culture, social systems, and personality. These three aspects are complex and integrated social phenomena whose effects can be observed on human behavior which will facilitate the process of community development. The conclusion of this study finds that it is undeniable that the younger generation really has to become a reliable dakwah drafter in overcoming problems in society that arise and contribute to people's lives.
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Hakim, Lukman. "THE NARRATION OF RELIGIOUS MODERATION FOR MITIGATING RADICALIZATION AMONG THE MILLENNIAL GENERATIONS ON PESANTREN LIRBOYO INSTAGRAM." Profetik: Jurnal Komunikasi 16, no. 2 (2023): 368. http://dx.doi.org/10.14421/pjk.v16i2.2633.
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The big idea of religious moderation is a solution to the problem of spreading radical and intolerant views in the millennial generation. Instagram Pondok Lirboyo and Serambi Lirboyo are Islamic boarding schools with many followers with religious moderation content. This study aims to determine the narrative characteristics of religious moderation and the visual communication structure of the millennial generation in the Serambi Lirboyo and Pondok Lirboyo accounts. This study uses qualitative methods through a virtual ethnographic approach. The main object of this study is religious moderation content on Instagram by Pondok Lirboyo and Serambi Lirboyo. Data collection techniques were carried out through participatory observation, interviews, and literature studies. The results are (1) the narrative characteristics of religious moderation emphasize the moral messages of compassion and mutual respect, preaching in a polite manner, and harmony between religion and nationalism. Meanwhile, the narrative form of religious moderation is packaged through past stories, wise sentences from masyayikhs and Islamic leaders, explanations with evidence, and language typical of the millennial generation. (2) The visual communication structure includes lines, shapes, forms, typography, values, and colors. At the same time, the principles of visual communication consist of symmetrical balance, elemental harmony, contrast, and pattern. The formulation of these visual communication components produces exciting content, especially for the millennial generation.
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Daud, Sulhi Muhammad, and M. Iqbal Bafadhal. "Strengthening Religious Moderation in Social Media to Fight Online Radicalism." Indonesian Journal of Islamic Education and Local Culture 1, no. 2 (2023): 75–86. https://doi.org/10.22437/ijielc.v1i2.30768.
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The aim of this research is to explore how efforts to strengthen religious moderation on social media can eradicate online radicalism. The author uses the Maudhu'i exegesis method, namely raising one topic then selecting several verses and hadiths related to religious moderation then connecting them with developments in technology, the internet and social media. The research results show that the use of counter-narrative material on social media will encourage religious moderation, tolerance, a spirit of pluralism, harmony and peace, so that the phenomenon of online radicalism can actually still be resisted by the younger generation. The way to do this is by strengthening religious moderation on social media such as; social media campaigns accompanied by collaboration with influencers, preaching religious moderation through podcasts, and creating innovative playstore-based religious moderation applications on smartphones.
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Lyansari, Kirana Nur. "BELAJAR ISLAM MELALUI LITERATUR VISUAL: PEMBENTUKAN IDENTITAS MODERAT ANAK MUSLIM MILENIAL." al-Balagh : Jurnal Dakwah dan Komunikasi 4, no. 2 (2019): 293. http://dx.doi.org/10.22515/balagh.v4i2.1821.
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Moslem children have tended to learn religious teaching through teachers at the Taman Pendidikan Al-Qur’an (TPA) and Boarding School. Through the old religious authority, a teacher or cleric provided Islamic teaching taken from the classic books. However, in this millennial era, the old religious authorities must be collaborated with alternative kinds of literature, such as popular Islamic children books. This paper would like to see the presence of Islamic children's visual literature over the past few years as an alternative source of religious authority by analyzing the visual images and text displayed. The generation of millennial Muslim children consumes practical, interesting, and fun religious knowledge through Islamic visual literacy. The visual literature of the Islamic children in this paper includes three domains of analysis, namely: theology, daily ethics, and Sirah nabi. This paper argues that the presence of Islamic children's visual literature is as a media response in promoting polite preaching among millennial generation, as well as constructing alternative religious authority as a source of creating a new identity.
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Hapsari, Twediana Budi, Vebrynda Rhafidilla, and Muzayana Muzayana. "Community-Based Preaching Model in Preventing Online Radicalization among Adolescents." Ilmu Dakwah: Academic Journal for Homiletic Studies 18, no. 1 (2024): 73–96. http://dx.doi.org/10.15575/idajhs.v18i1.29426.
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Adolescence is a period that is vulnerable to being influenced by radicalism due to the psychological development of adolescents still looking for their identity. Therefore, at this stage, they are unstable, and their emotional condition opens opportunities for the entry of various new ideas - including radicalism. Meanwhile, today's adolescents are also known as a generation that is very close to the internet, so they are very vulnerable to being exposed to this online radicalism. This research tried to find a community-based da'wah model to prevent the spread of online radicalization among adolescents in Aceh, Bali, and Lamongan. Data was taken through a focus group discussion, which included government elements, educators, religious leaders, and academics working in the field of youth radicalism. The results show that this effort requires the cooperation of at least four institutions in society - apart from the government - namely the family, educational institutions, social systems, and Islamic mass organizations. Hopefully, these four elements in society can detect and provide the correct direction for adolescents to access religious content on the internet.
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Patterson, W. B. "William Perkins’sThe Arte of Prophecying:A Literary Manifesto." Studies in Church History 48 (2012): 170–84. http://dx.doi.org/10.1017/s0424208400001303.
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William Perkins, the late sixteenth-century Cambridge theologian and one of the best-selling authors of his time, wrote the first major English book on preaching. During his ministry in Cambridge, as a fellow of Christ’s College and lecturer at Great St Andrew’s Church, he also preached a large number of sermons, which illustrated the art he taught. Historians of preaching have generally seen him as the chief proponent of the puritan ‘plain style’, a way of preaching sometimes contrasted with the learned, elaborate, ‘metaphysical’ style of preaching fashionable in the Established Church during the early seventeenth century. Recently it has been argued that preachers like Perkins were so insistent on the moral demands of the Scriptures, particularly those of the Old Testament, that they became increasingly unpopular in the English Church. According to Christopher Haigh, preaching of the kind favoured by Perkins and like-minded ministers - morally demanding, hortatory and focused on predestination - was deeply resented and strongly resisted by many English parishioners, who helped to fashion what he describes as a more relaxed, ‘anglicised’ Protestantism that they found more congenial. Peter Iver Kaufman has written that Perkins, like other members of what he calls ‘the Protestant opposition to Elizabethan religious reform’, aimed to shame his hearers, and that ‘at Cambridge, [he] taught the next generation of dissident preachers to shame and thus save their parishioners’. Some parishioners were no doubt made uncomfortable by Perkins and preachers influenced by him. But these recent assessments of Perkins and his place in the history of preaching are misleading and inadequate. They underestimate the character and extent of his influence on preaching. Moreover, many commentators have failed to recognize the effect of Perkins’s views on the development of English prose. This essay will show what Perkins taught in his treatise on preaching, and argue for its lasting significance for modern prose style.
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Nabila, Mutia Ainun, Riski Mayang Sari, and Khoiriyah Ulfa. "Konversi Agama di Kalangan Milenial." Sumbula: Jurnal Studi Keagamaan, Sosial dan Budaya 9, no. 2 (2024): 152–72. http://dx.doi.org/10.32492/sumbula.v9i2.522.
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This paper raises a story which is the experience of a person's conversion from the religion he adhered to since childhood which has been passed down from generation to generation and appears with a new religion, namely Felix Siauw. Felix Siauw is a convert who is now an ustadz who is active in preaching. Felix Siauw's journey of hijrah as a form of religious conversion went through quite a long stage. He was in a phase of anxiety about the presence of God, then went through a phase of God's presence in his life, which ultimately led him to the stage of religious conversion until he joined a religious organization. In the process of his migration he was influenced by various factors which ultimately made him carry out a total religious conversion, including the factors of conflict, emotions, adolescence, and will. This paper aims to describe the phenomenon of Felix Siauw's migration in terms of religious conversion, both traditional and contemporary conversions. In this study, the authors used the literature study method both from book sources, journals, news, and videos that were relevant to the research object.
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Jalaluddin, Moh, Isna Siskawati, Aan Kudrotullah, Nadrotul Uyun, and Mohamed R. Eletmany. "Social Media Da'wah as a Means to Deepen the Religious Understanding of Generation Z." Syiar: Jurnal Komunikasi dan Penyiaran Islam 4, no. 2 (2024): 173–84. https://doi.org/10.54150/syiar.v4i2.633.
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This study is significant as it addresses the need for contextual digital da’wah in a village with high media access but limited da’wah strategies and low digital religious literacy among youth through TikTok and Instagram. It explains the role of social media as a means of Islamic preaching to deepen religious understanding among Generation Z. This research employs a mixed-methods approach using observation, documentation, interviews, and survey techniques to analyze Generation Z’s responses to digital da’wah through data condensation, data presentation, conclusion drawing, and source triangulation. The findings reveal: (1) Generation Z prefers TikTok and Instagram for accessing da’wah content due to its short, visual, and relevant format. However, the level of digital interaction remains low and requires a more interactive approach. (2) Survey results show that Generation Z's da’wah strategies are effective through relaxed, humorous, relevant, and digitally adaptive approaches, with an average score of 4.688, indicating a positive impact. (3) The main challenges of digital da’wah for Generation Z include limited internet quota, low digital literacy, the risk of misinformation, and the need for more relevant da’wah content addressing youth issues such as bullying and identity crises through a more applicable psycho-educational approach. The conclusion highlights that Generation Z needs short, relevant, and interactive da’wah content supporting digital literacy to overcome challenges and religious misinformation.
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Nur Aida, Azlika Purnama Sari,. "Teknik Komunikasi Persuasif Ahmad Rifa’i Rif’an Dalam Dakwah Kepada Kalangan Milenial." Alamtara: Jurnal Komunikasi dan Penyiaran Islam 5, no. 2 (2021): 127–47. http://dx.doi.org/10.58518/alamtara.v5i2.762.
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The millennial generation is one of the priority mad'u groups to be preached. Through proper preaching, a generation that upholds religious values and morality will be formed so that they are ready to work on the rare momentum of the demographic bonus. Ahmad Rifa'I Rif'an is one of the Da'Is who have successfully preached among Millennials. Through a book entitled "When God Is No Longer Needed", Rifa'I successfully stirred the reader's feelings until they were persuaded to carry out his invitations in the book. In addition to having entered its sixth edition in three years, this book has also received praise from many great writers and millennial circles who claim to be most satisfied after reading the book. Persuasive communication techniques are one of the factors of success in preaching to millennials. He tries to change the thoughts, feelings, and attitudes of the readers in a subtle, joint dialectic and without patronizing. Using qualitative research, with primary data sources, namely a book entitled "When God Is No Longer Needed", this paper aims to determine Ahmad Rifa'I Rif'an persuasive communication techniques and the suitability of these techniques with the characteristics of the millennial generation. The results showed that the persuasive communication techniques used by Rifa'I were association, integration, pay-off, fear arousing, structuring, authority, narrative and combination techniques. Which all of these techniques are relevant to millennial characteristics.
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Bin Yahya, Luthfi, Moh Yasir Alimi, and Baedhowi Baedhowi. "Reconstruction of Islamic Da’wah Thought to Inculcate Piety and Nationalism: The Da’wah Thoughts of Habib Lutfi." Komunitas 12, no. 1 (2020): 150–63. http://dx.doi.org/10.15294/komunitas.v12i1.26357.
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Da'wah is an effective means of the scholars to convey religious knowledge while maintaining the direction and orientation of the people. However, preaching with the provision of religious knowledge is not enough. Dai need to equip themselves with a pure heart, sincere love for others, love for the homeland, historical knowledge, respect and gratitude for previous scholars and leaders, and sincere aspirations to realize the common good, safety, prosperity and security for the wellbeing of the nation. In this article, the author, based on the thoughts and experiences of Habib Lutfi, the great Indonesian scholar who is also a reformer of Islamic da'wah in contemporary Indonesia, presents a fundamental da’wah thought reform which can be implemented in the contemporary Islamic world.  Habib Lutfi's messages lay a solid foundation for da’wah based on deep spirituality, the sincerity and purity, local history, revitalization of basic religious messages such as birrul walidain, trust in God (tauhid) and tolerance; unity, love for the motherland and arousing pride in the nation's own products. Habib Lutfi also emphasized that the next generation should not disappoint their predecessors , and that unity and economic nationalism for the wellbeing of the nation is closer to daulatul Islamiyah than aspiration for the formalization of religious law. Habib Lutfi's preaching approach summarized in the love for the country has been proven to be effective in tackling the increasing hoaxes and dividing the people. Habib Lutfi's da’wah is flexible, inclusive and based on solid foundation of sanad chain.
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Maria Filisa Sopiah Sani and Intansakti Pius X. "Menghadapi Tantangan Modern: Katekese Kontekstual untuk Mahasiswa Calon Katekis." Sinar Kasih: Jurnal Pendidikan Agama dan Filsafat 2, no. 1 (2023): 133–42. https://doi.org/10.55606/sinarkasih.v2i1.252.
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This research discusses the importance of developing effective contextual catechesis methods for prospective catechist students, especially in facing modern challenges involving social change, technology and contemporary moral issues. The focus of the research is to understand the integration of these aspects into religious teaching approaches to prepare students to apply religious values in their daily lives. Spiritual challenges in the modern world, including clericalism and restrictions on the scope of catechists, require innovative and adaptive responses in learning and preaching approaches. This research uses a qualitative descriptive approach through literature study to investigate relevant literature. It is hoped that the results of this research will provide a theoretical and practical basis for religious educators, enabling prospective catechist students to integrate religious teachings with the context of their lives. Thus, this research contributes to developing catechesis methods that are responsive to changing times, preparing the younger generation to face spiritual challenges wisely in the ever-changing modern era.
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Illiyyun, Naili Ni'matul, Ahmad Afnan Anshori, and Helmi Suyanto. "Aisnusantara: Kontribusi Santri Membangun Narasi Damai di Era Digitalisasi Media." JSW (Jurnal Sosiologi Walisongo) 4, no. 2 (2020): 165–86. http://dx.doi.org/10.21580/jsw.2020.4.2.5738.
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Instagram has become a new lifestyle in recent years. Instagram has created a society without borders because its users and followers are not limited to places. Instagram users post creative photos and videos on their accounts not only for advertising but also network orientation. Millennial generation tends to use the internet in all aspects of life. This paper aims to pay attention to: 1) How about the model and strategy of the Millennial Muslim network in aisnusantara; and 2) How they explain the importance of religious moderation in digital media. This qualitative research uses a netnographic approach based on data from the @aisnusantara Instagram account. With the ethno-semiotic method, this research reveals that: 1) Aisnusantara uses a networking management model from the national to regional levels, and has an annual meeting, namely the Kopdarnas which has an agenda to discuss various issues related to national and religious affairs for the millennial generation. 2) Aisnusantara campaigned for Islamic preaching inclusively through Instagram, for example against extremism on social media, by offering alternative narratives to counter extremism by campaigning for peaceful Islam based on religious moderation.
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Nadirova, G. Ye, and J. R. Seytmetova. "RELIGIOUS WOMEN MENTORS: THE MOROCCO VERSION." Adam alemi 98, no. 4 (2023): 159–66. http://dx.doi.org/10.48010/2023.4/1999-5849.15.
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Since 2005, the Moroccan authorities have decided to reform the country’s mosques’ religious policy and leadership structure. To this end, several strategies have been initiated. One of them was the creation of training programs for imams, male mentors, and female mentors of the new generation for active work among the population, in particular, to curb the radicalization of youth, especially in rural areas. These programs were short-term but quite effective for this purpose, and their specific feature was the involvement of women in the role of mentors. Most importantly, these are well-educated young women whose intellectual level allowed them to carry out creative preaching work in modern conditions. These programs were attached to the Mohammed VI Institute, and the contingent of students quickly became international, so imams and mentors were trained for several foreign, mainly African states. This practice allowed, on the one hand, to remove social-religious tension within the country and, on the other hand, to significantly increase the authority of the Kingdom of Morocco as an international religious educational center. The purpose of this article is to analyze the implementation of the religious policy of Morocco in recent years in the field of using the «female factor» to solve the social problems of modern Muslim society.
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Faizal, Faizal, and Imanudin Imanudin. "Islamic Society in the Digital Era: The Role of Celebgrams in the Development of Generation Z in Lampung." Journal on Education 7, no. 2 (2024): 9422–34. https://doi.org/10.31004/joe.v7i2.7888.
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Abstract The purpose of the research is to analyze and understand the role of Muslim celebrities/influencers in Lampung in shaping Islamic values in society for generation Z, promoting Islamic preaching through social media , contributing to the development of Islamic society amidst the challenges of globalization for generation Z. The research method uses qualitative with a phenomenological research type. The research location is in Bandar Lampung City. The research subjects are famous Muslim celebrities or influencers who live or have influence in the Lampung area, especially Bandar Lampung City, totaling 1 person. Data collection techniques are semi-structured interviews and non-participant observation. Data analysis includes several stages, namely data reduction (the process of determining, cutting attention, and simplifying data carried out by making an outline of the data that researchers obtain from the field); data presentation (in the form of descriptions or narrative texts); drawing conclusions (concluding that the given conclusions are temporary and can be changed if the supporting evidence is strong). The results of the study indicate that Muslim celebrities in Lampung, especially Els Warouw, play a significant role in shaping Islamic values among the younger generation. The use of social media as a platform for preaching allows celebrities to reach a wider audience in a creative and interactive way. Through interesting content such as educational videos, halal lifestyle inspiration, and motivational messages, celebrities have succeeded in encouraging active audience participation in religious discussions.
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Usman, Usman, and Haidir Fitra Siagian. "Indonesian Younger Generation's Acceptance of Digital Da'wah." Jurnal Dakwah Risalah 35, no. 1 (2024): 1. http://dx.doi.org/10.24014/jdr.v35i1.28975.
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Digital media technology has a significant impact on life and using it for preaching (da’wah) is very important to expand the reach of the audience, including the younger generation. This study uses a descriptive qualitative approach. A Google Form containing 22 open-ended survey questions was distributed to various universities in four provinces in eastern Indonesia. A total of 29 survey responses were recorded, but only 9 responses could be analyzed using theory-based data triangulation techniques. Informants highlighted two main themes: appealing aspects of digital da'wah and challenges and criticisms of digital da'wah. The findings emphasize the need for digital da’wah that adds to religious insight and is engaging. It also found that the younger generation dislikes preachers who tend to justify their own group and discredit other groups.
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Ge, Zhouzi, and Yongqin Guo. "Spatio-Temporal Process of the Linji School of Chan Buddhism in the 10th and 11th Centuries." Religions 14, no. 10 (2023): 1334. http://dx.doi.org/10.3390/rel14101334.
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From the middle of the Northern Song Dynasty (960–1127), the Linji School became the main branch of the Southern Chan Buddhism. Understanding the historical significance of the Linji School is crucial for comprehending the origins and development of Chan Buddhism in China and East Asia. This article adheres to the academic approach of studying Chan in its historical context, using GIS (Geographic Information System) tools to include in the research all seven generations of Linji monks, from the fourth to the tenth Linji generation, and reconstructing the spatial and temporal process of Linji’s transmission in the 10th and 11th centuries. The study found that the Linji monastic group maintained a tenuous relationship with secular power in their ideology during the Northern Song Dynasty, with their preaching distribution center far from the power center (the capital), located to the south of the Yangtze River. This situation allowed the Linji monastic group to avoid extinction during the transition between the Song and Jin Dynasties, and the monastic group later became a unique and thriving force.
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Hilmi, Mustofa. "Youtube as Da'wah Media Innovation in Disruption Era." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 01 (2021): 21–31. http://dx.doi.org/10.37680/muharrik.v4i01.234.
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This article aims to analyze YouTube as a da'wah media for Muslim preachers in the disruption era. The use of Youtube as a medium of preaching significantly impacted developing increasingly competitive digital da'wah content. The digitalization of Islamic da'wah on Youtube has made the Dai (preacher) more proactive in making updates and adjustments. Dai's proficiency in the mastery of dakwah media via Youtube is one of the determining factors in digitizing da'wah. Therefore, Dai, who uses Youtube as a medium of preaching in the digital era, must always carry out innovation. Dai can create material videos by adding stimulating effects such as animated visualization, adding unique descriptions for important material points, and religious music back sounds. Dai also take advantage of image editing applications such as CorelDRAW, Photoshop, and video applications such as Filmora, VideoPad, or Adobe Premiere in the material creation process. Innovation is the process of making a da'wah video is very important so that the da'wah material can touch the community, especially the millennial generation.
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Arfian Suryasuciramdhan, Qanitah Salma, Alaika Amaly Khaira, Rahma Aniq Aulia, and Hana Zulfia. "Youtube Sebagai Media Dakwah." Al Fuadiy : Jurnal Hukum Keluarga Islam 6, no. 1 (2024): 21–29. http://dx.doi.org/10.55606/af.v6i1.882.
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Islam is a religion widespread throughout the world, which has its roots in Saudi Arabia, and a religion that teaches teachings that bring goodness to all mankind. Islamic da'wah is increasingly being carried out on social media, such as TikTok, Instagram, YouTube, websites and Telegram. Da'wah is the process of conveying, inviting or calling on other people or the community to embrace, learn and practice religious teachings consciously, so as to awaken and restore the person's natural potential, and be able to live happily in the world. Increased internet use cannot be avoided along with technological developments. YouTube usage continues to increase in several other countries. Ustadz Hanan Attaki, Lc., made the informant interested in the preaching delivered by Ustadz Hanan Attaki on YouTube Hanan Attaki, this is actually targeted at today's young generation because the message is delivered using millennial language and contains a moral message so that listeners can accept Ustadz Hanan Attaki's preaching . Ustadz Hanan Attaki has the ability to motivate someone without being direct.
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Selviana, Ika. "PERAN ESTETIKA DALAM DAKWAH BAGI GENERASI MILENIAL." Ath Thariq Jurnal Dakwah dan Komunikasi 3, no. 2 (2019): 161. http://dx.doi.org/10.32332/ath_thariq.v3i2.1724.
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Da'wah is basically an invitation in accordance with the origin of the Arabic word. Every invitation addressed to the da'wah target of religious knowledge has its own challenges and obstacles for a preacher. therefore it is necessary to have a touch of aesthetics in propaganda aimed at millennial generation through social media because they are more busy with cyberspace such as YouTube or Facebook.
 The aesthetic form of da'wah is the taste of a mad'u in enjoying da'wah from a preacher. A preacher must pay attention to maaddah (material), thoriqoh (method), and wasilah (media) in delivering his da'wah to mad'u.
 The method of preaching with the beauty of intonation of sounds, music, interludes of songs or blessings, as well as simple drawings is very popular with the millennial generation because it is more interesting and easy to understand, even the millennial generation likes young, outgoing, and pleasing to the eye lecturers.
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Arifin, Faizal. "Revitalizing Millennial Spirituality within Social Media at the Hijrah Shift Youth Community in Bandung City." KOMUNIKA: Jurnal Dakwah dan Komunikasi 16, no. 1 (2022): 1–13. http://dx.doi.org/10.24090/komunika.v16i1.4758.
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Simple access to social media within internet networks is a new phenomenon that has become a major social need during the 4.0 Industrial Revolution. Pemuda Hijrah Community invites the millennial generation to explore Islam through communication messages towards a positive change in attitude by utilizing social media. The research aims to examine the use of social media by the Pemuda Hijrah Community (Shift) in conveying Islamic values to the millennial generation. This research uses the theory of Social Media Marketing and Cyber Public Relations through the case study method. The results show that the Pemuda Hijrah Community utilizes social media as a means of preaching, spiritual education, sharing information and activities, and changing the stigma of Islam as orthodox teaching for the older generation, into pop-culture teachings relevant to Millennials. The Pemuda Hijrah Community utilizes social media marketing to create a spiritual revitalization of the millennial lifestyle with Islamic character, thereby strengthening its identity as a religious millennial Muslim in Indonesia.
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Aflachal Muthowah. "Pesan Dakwah Melalui Akun Tiktok Dalam Melestarikan Nilai Islami Pada Gen Z." CBJIS: Cross-Border Journal of Islamic Studies 6, no. 1 (2024): 146–58. http://dx.doi.org/10.37567/cbjis.v6i1.3198.
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Da'wah is very important to create a harmonious, peaceful, and of course in accordance with Islamic teachings. Da'wah messages and means are important components of the da'wah process. All materials derived from the Qur'an and Al-Hadith, which serve as the main source and guide of Islamic religious teachings, are included in the da'wah message. Young preachers among teenagers make innovations by preaching through the TikTok application and as a target is Generation Z by presenting interesting da'wah themes related to the problems faced by teenagers. There are several problems that can be formulated from the explanation of how the message of da'wah aqidah, morals, and shari'ah is. This study conducts descriptive research with a qualitative approach. The purpose of the descriptive qualitative approach is to describe the video content on the tiktok accounts of young preachers. With the characteristics and traits of generation z that are more open to differences and more accepting of diversity, making generation.
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Irwansyah, Irwansyah, and Rholand Muary. "Apolitical Salafi: Between Religious And Citizenship Identity In Indonesia." Jurnal Ushuluddin 32, no. 1 (2024): 88. http://dx.doi.org/10.24014/jush.v32i1.29295.
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The phase of Islamic resurgence in Indonesia since the 1980s and 1990s is characterized by the emergence of new dynamics within the Islamic movement, which have reshaped the religious landscape. One of these is Salafism, which was introduced through the Islamic movement originating from the Middle East. This group promotes the purification of Islamic teachings amid the various challenges faced in advancing the development of the movement. Therefore, this study focused on Apolitical Salafi group (political quietism), which has grown significantly in Indonesia. This qualitative study involved data collection through observation and in-depth interviews with key Salafi figures, followed by thorough data analysis. The results showed that Apolitical Salafi movement provided a new space for religious da’wah (preaching), specifically among the upper-middle-class and millennial generation in society. Conversely, this movement also avoided association with general elections, political parties, democratic practices, and resisted rulers because these activities are considered secular. In conclusion, Apolitical Salafi movement created a paradoxical ideological space for religion. This means that religious identity of Salafi Muslims should conform to its teachings, and as Indonesian citizens, they need to avoid interference in political affairs (political isolationism).
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Hopizal, Hopizal, and Fahrurrazi Fahrurrazi. "Umma Application: Digital Da'wah and the Young Generation in the Era of Disruption." Kawanua International Journal of Multicultural Studies 1, no. 2 (2020): 74–79. http://dx.doi.org/10.30984/kijms.v1i2.11.
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Da'wah is not only done through social media such as Facebook, Instagram, Twitter, and YouTube. However, preaching is done through free applications that are familiar today. This article tries to specifically examine the Umma Application as a medium for da'wah for young people who are developing significantly. The purpose of this article is to understand and dig deeper into the dakwah process carried out by young figures by uploading da'wah content from religious figures such as Ustad Abdul Somad, Ust Adi Hidayat, Aa Gym, and other figures in the umma application. The method used by researchers in this article is a descriptive qualitative method with the Teun A Van Dijk model of discourse analysis technique, to analyze the religious content it conveys. The results of this study indicate that digital da'wah has a great influence on people's attitudes, perspectives, and behavior with an audio-visual da'wah model. Umma is a da'wah application that has a large enough user among young people creating a new virtual space to access knowledge. Da'wah through the umma application certainly has a major influence on the behavior, attitudes, and points of view of young people when watching videos and reading the uploaded images as a process of proselytizing in the umma application.
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Ummah, Athik Hidayatul, M. Khairul Khatoni, and M. Khairurromadhan. "PODCAST SEBAGAI STRATEGI DAKWAH DI ERA DIGITAL: ANALISIS PELUANG DAN TANTANGAN." KOMUNIKE 12, no. 2 (2020): 210–34. http://dx.doi.org/10.20414/jurkom.v12i2.2739.
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Digital da'wah is a new demand and trend currently, because public especially the younger generation search religious knowledge through new media. Podcasts are one of the most popular new media because flexible and can be accessed on various platforms. This study aims to analyze the opportunities and challenges, and Podcast strategy model as an effective digital da'wah media. The research method is library research to analyze various literature with in-depth analysis to answer the research problems. The results showed that Podcast is an effective digital da'wah media because it can transform religious knowledge to the public; can be collaborated with other media; alternative media to disseminate audio content individually or institutionally; can be accessed safely and comfortably. The strategies to manage digital da'wah through Podcasts are identify characteristics of the da'wah object, create an interesting message of preaching, use the appropriate da'wah methods, and use the media according to the target.
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Sondegau, Kleopas. "Yesus Kristus Peagabega, Terobosan Kristologis Suku Migani, Papua." Perspektif 13, no. 1 (2018): 51–71. http://dx.doi.org/10.69621/jpf.v13i1.104.
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The writer argues that doing Christology among the Migani people of Papua is underway. Ever since the Catholic missionaries have been among the Miganese and proclaimed Jesus Christ and his Gospel, they were reminded to their ideal figure named Peagabega. Peagabega was an ideal, storico-mythical figure for the Miganese , whose life reflects some similarities to Jesus’ life and preaching, who was so close and identified himself to the powerless and the very least in the society. The Miganese found out that the life story of Peagabega, retold from generation to generation, has helped them much in holding on steadfastly to Jesus Christ, the culmination of the divine revelation and the source of Christian faith. The Catholics of Bilogai Parish in the Diocese of Timika, Papua, always use the figure of Peagabega in celebrating the Good Friday. People are impressed by such inculturated celebration which makes them more rooted in their own religious culture as well as in the Catholic faith.
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Nwokocha, Benjamin Chukwunoso. "Quest for Miracle Healing and Prosperity in the New Religious Movements in Nigeria: Its Causal Phenomena." Journal of Religion and Human Relations 13, no. 1 (2021): 172–86. http://dx.doi.org/10.4314/jrhr.v13i1.8.
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This paper x-rayed in a very precise form the theology of miracle healing and prosperity message expounded by the preachers of the new generation churches in Nigeria. Since however, this title is a bit too vast and ambitious for the limited scope and time of the discourse, the paper, therefore, investigated the salient issues involved in the theology of miracle healing and prosperity message as expounded by the preachers of the new generation churches in the south-east of Nigeria; though south-east/Igboland and Nigeria are used interchangeably. It also investigated how the theology amongst other factors has occasioned the proliferations of new religious movements in Nigeria. Other issues that are connected to the growth of the new religious movements in Nigeria and Igboland in particular examined in this study included the African’s quest for power, cultural identity, ethnic identity, health, and economic emancipation. The purpose of this study is to x-ray the impact of prosperity preaching and quest for miracle in the new religious movements in Nigeria. The findings showed that the import of the new religious movements in Nigeria is occasioned by the excesses of the colonial and missionary overlords in the pre-colonial Nigeria. Findings also indicated that the new religious movements came to fore in Nigeria as a religion of the oppressed in the cultural, social, religious and political spheres. It was developed as a rescue mission to the already degraded religion and tradition of the people. The methods of approach include historical and phenomenological methods. The study however recommends the theology of prosperity and miracle healing as a correct and sound teaching for not just the new religious movements but for all Christian churches in Nigeria. The study equally advocates that it would not be expounded beyond proportion so that the church would not be reduced to a mere miracle centers.
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Azisi, Ali Mursyid, Lailiyah Qotrunnada, M. Abd Fatah, and Akhmad Uzaimy Zain. "Islam Cerdas di Ruang Digital: Urgensi Peran Mahasiswa dalam Menebar Jala Moderasi Beragama di Media Sosial." Medina-Te : Jurnal Studi Islam 18, no. 2 (2023): 121–37. http://dx.doi.org/10.19109/medinate.v18i2.15444.
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This article examines the urgency of the role of students in spreading the net of religious moderation in the virtual world (digital). Considering the growing movement of extremist/radical/terrorist groups in the digital space, there needs to be a balance or even dominance of polite (moderate) Islamic doctrine in an effort to maintain the stability of socio-religious life. Moreover, the rapid development of technology, digital media is now a public consumption for communication, sharing, and accessing scientific sources, including in conveying an increasingly varied religious expression. Therefore, in this article, we try to explore the important contribution that generation Z students can make as productive consumers of social media in an effort to spread the net of religious moderation (smart Islam) in the digital space (air). First, being able to read what social media platforms are most in demand by the public. Second, being able to create creative content about moderate da'wah and interesting to watch. Third, continue to maintain the consistency of da'wah in the digital space. Fourth, fresh innovations by students are able to give a new color to the preaching of religious moderation in Indonesia. A qualitative approach is a step that is applied in systematically compiling this article. By utilizing the library research method with relevant sources and utilizing social media channels as examples of content references that are studied in detail, later it will be related to how reading opportunities for students in spreading the symbols of religious moderation in the digital space can be realized. In this way, guarding religious moderation and countering hardline groups does not only involve teachers, experts, and clergy, but also involves students as the golden generation of moderates.
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Nur Setiawati, Bisyri Abdul Karim, and Hasmirati. "Pelatihan Public Speaking Bagi Tokoh Agama Di Desa Sanrobone Kabupaten Takalar." JURNAL ABDIMAS SERAWAI 1, no. 3 (2022): 16–25. http://dx.doi.org/10.36085/jams.v1i3.4595.
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This Community Service and preaching (PkMD) activity through Public Speaking Training for Religious Leaders in Sanrobone Village, Takalar Regency aims to develop self-potential and improve persuasive communication skills for religious leaders in Sanrobone village. The development and improvement of persuasive communication skills is very much needed for religious leaders and religious instructors to balance the impact and influence of globalization and advances in science and technology. This condition has an impact on changes in the orientation and behavior of the community and especially the younger generation in Sanrobone who prefers a hedonistic and individualistic lifestyle and abandons religious teachings and local cultural values. Therefore, it is necessary to immediately make systematic efforts, among others, by improving communication skills with the wider community through Public Speaking Training for Religious Leaders in Sanrobone village, Takalar regency. The results of this training will later help the trainees to increase their self-confidence and self-development facilities, convey ideas systematically and coherently so that participants are able to lead meetings, sessions and discussions while defending their opinions well. Besides that, participants are also expected to be able to make public speeches while at the same time increasing their authority and self-image. In the end, participants will gain the trust of the community and can influence the community in delivering messages and public services properly
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Suheri, Suheri, and Yeni Tri Nurrahmawati. "Moderasi Beragama di Era Disrupsi Digital." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (2022): 933–44. http://dx.doi.org/10.36835/ancoms.v6i1.453.
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This study is to describe and utilize social media platforms as a strategy and media for preaching in conveying the values of religious moderation in the era of digital disruption. The objects studied are the largest social media platforms used in Indonesia including Youtube, Whatsapp, Facebook, Instagram and so on. The type of research used is field research with a qualitative approach. The data collection technique used is qualitative by observing various videos, narrations, voices, flayers or images on various social media platforms. Then the data was analyzed using the interactive model analysis of Miles and Huberman. The results of this study indicate that conveying religious moderation to the millennial generation of digital disruption requires transformation and a da'wah approach that is in harmony with their world, namely the transformation of the value of religious moderation from oral to online, the transformation of traditional da'wah into digital technology, the transformation from the delivery of the real world to the virtual world, transformation from local to global, the transformation from conventional is slow, takes space and time and even tends to take a long time towards fast and instant da'wah.
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Marcar, Katie. "In the Days of Noah: Urzeit/Endzeit Correspondence and the Flood Tradition in 1 Peter 3–4." New Testament Studies 63, no. 4 (2017): 550–66. http://dx.doi.org/10.1017/s0028688517000133.
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Much Petrine scholarship has focused on unravelling the Enochic traditions in 1 Pet 3.18–20. However, these investigations have largely overlooked the role of Noah and the flood in 1 Peter. This article seeks to rectify this deficiency by examining how Second Temple Jewish and early Christian texts used the primeval flood as a paradigm for the eschaton, a clear example of Urzeit/Endzeit correspondence. Once the Petrine use of the flood traditions is interpreted in this light, new solutions emerge not only for this difficult text, but also for the larger section of 1 Peter 3–4. Four specific points of correspondence are investigated: first, the righteousness of Noah as the righteousness of Christ (and also, believers); second, the wickedness of the flood generation as the wickedness of contemporary Gentile society; third, Noah's preaching to the flood generation as believers’ witness to their countrymen; and finally, the opportunity of repentance during Noah's lifetime as a similar opportunity for mission in contemporary Asia Minor. A robust understanding of the Noah traditions paves the way for a clearer understanding of the apocalyptic character of 1 Peter and its contemporary application to the Christians of Asia Minor.
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Tomlin, Carol. "Sermon Texts in Contexts: Why and How the Preaching of the Second-Generation African Caribbean Pentecostals Diverged from their Windrush Forebears." Liturgy 36, no. 2 (2021): 36–44. http://dx.doi.org/10.1080/0458063x.2021.1895649.
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Kim, Namjoong. "Exploring Intergenerational Worship of Interdependence in a Korean American Context." Religions 13, no. 12 (2022): 1222. http://dx.doi.org/10.3390/rel13121222.
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Formed alongside the arrival of the first Korean immigrants in Hawaii in 1903, the Korean American Protestant Church has played a significant role in the social, political, and religious lives of Koreans in the United States. However today, membership is declining and the newer generations represent a smaller part of the movement leading the Korean American Protestant Church to review and reform its current respective practices of ministry in terms of language, teaching, preaching, worship, and theological orientation. This article focuses on the critical issues that the Korean American Protestant Church is facing and examines the current common practice of Korean American worship. Additionally, this article proposes theological and liturgical suggestions that could be utilized to help realize the goal of Korean American intergenerational worship. These suggestions are formed against the background of five notable characteristics of the Trinity—flexibility (innovation), communication (sharing and empathy), interconnection, ubiquity, and holistic artistry—which are essential to achieving intergenerational worship and its design. As a sample liturgy, worship combined with a meal invites children and young adults, born and raised in the United States, to participate in leadership roles with first-generation adults, which directly correlates with the aforementioned characteristics. As such, in essence, liturgies like these will lead worshippers to experience the embodied theology of intergenerational worship, based on a practical and theological concept of interdependence and awareness.
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Junaidi, Junaidi. "PEMANFAATAN INSTAGRAM SEBAGAI MEDIA DAKWAH DI KALANGAN MAHASISWA KABUPATEN ACEH BARAT." SOURCE : Jurnal Ilmu Komunikasi 6, no. 2 (2020): 171. http://dx.doi.org/10.35308/source.v6i2.2601.
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The phenomenon of preaching message content on Instagram is currently a process of changing the use of media in conveying religious messages to the public. Where the use of preaching media previously was more manual (pulpit and recitation forums) in a limited context and only carried out by certain people. However, with the development of information and communication technology today, the use of dakwah media is more modern, able to reach more mad'u and can be done by anyone, especially the younger generation. This research wants to answer about how the use of Instagram among students in West Aceh Regency? This research uses a qualitative descriptive approach, the research data is collected through a process of observation, questionnaires, and in-depth interviews. The results showed, of the 55 respondents studied answered, the use of Instagram is still at the level to show self-existence with personal identity motives. Where uploads on student Instagram accounts in West Aceh are still dominant with personal content. Although they rarely upload da'wah content, some have never even accessed it at all, they often access it on other accounts, accompanied by giving likes on the content. Most of the student Instagram accounts in West Aceh District are linked to other social media accounts, such as Facebook and Twitter. This makes it easy for users to create automatic posts between Instagram and other social media accounts.
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Librianti, Eka Octalia Indah, and Zaenal Mukarom. "Budaya Tahlilan sebagai Media Dakwah." Prophetica : Scientific and Research Journal of Islamic Communication and Broadcasting 5, no. 1 (2019): 1–20. http://dx.doi.org/10.15575/prophetica.v5i1.1306.
Full textAbstract:
The purpose of this study was to determine the value of da'wah in the culture of tahlilan among the Nahdliyin community, especially in the dissemination, socialization and actualization of religious values in tahlilan. The method of this research uses the case study method with a naturalistic approach because the object raised is the culture of tahlilan that exists among the residents of Nahdliyin and the object which is the case in this study will be examined and detailed and comprehensive. The results of this study are tahlilan culture as one of the religious practices among the Nahdliyin community in essence is the media of preaching in an effort to disseminate the aspects of the delivery of religious messages, the addition of religious knowledge, teaching of religious knowledge and strengthening religious values. The socialization in this result shows the inculcation of religious values and the cultivation of religious values. Actualization of religious values in this study shows the application of religious values to social and spirutal aspects. In addition, tahlil also experienced expansion of functions so that tahlil is not only synonymous with death but also in it there is a good habituation process and passed down from generation to generation.
 
 Tujuan penelitian ini untuk mengetahui nilai dakwah yang ada dalam budaya tahlilan dikalangan masyarakat nahdliyin khususnya pada diseminasi, sosialisasi dan aktualisasi nilai agama dalam tahlilan. Adapun metode penelitian ini menggunakan metode studi kasus dengan pendekatan naturalistik karena objek yang diangkat adalah budaya tahlilan yang ada dikalangan warga nahdliyin dan objek tersebut yang menjadi kasus pada penelitian ini yang akan diteliti serta rinci dan komprehensif. Hasil dalam penelitian ini adalah budaya tahlilan sebagai salah satu praktek keagamaan di kalangan masyarakat nahdliyin pada hakikatnya adalah media dakwah dalam upaya proses diseminasi pada aspek penyampaian pesan agama, penambahan pengetahuan ilmu agama, pengajaran ilmu agama dan penguatan nilai-nilai agama. Sosialisasi dalam hasil ini menunjukkan adanya penanaman nilai agama dan pembudayaan nilai agama. Aktualisasi nilai-nilai agama dalam penelitian ini menunjukkan adanya penerapan nilai agama pada aspek sosial dan aspek spirutal. Selain itu, tahlil juga mengalami perluasan fungsi sehingga tahlil tidak hanya identik dengan kematian tapi juga di dalamnya terdapat proses pembiasaan yang baik dan diwariskan secara turun temurun.
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Agustina, Indah Yulia, Nadia Amalia Hidayat, and Fatma Novianti. "The Existence of Gus Iqdam's Dakwah in the Spiritual Preferences of the Young Generation." Proceedings of International Conference on Muslim Society and Thought 4 (July 19, 2024): 258–80. http://dx.doi.org/10.15642/icmust.4.2024.1679.
Full textAbstract:
In rapid changes in the digital world, da'wah as an effort to spread religious values is also required to keep up with the development of information technology. Currently, many preachers utilize social media, especially Tik Tok, to attract the participation of the younger generation who are already very familiar with social media. Various styles of da'wah are offered as a characteristic of each preacher. The author focuses the research study on one of the preachers quite famous among the younger generation, Gus Iqdam. This study aims to review more deeply the existence of Gus Iqdam's preaching in the spiritual preferences of the younger generation. The research method used is a qualitative approach. Data collection was carried out through observation of the Tik Tok social media content of Majelis Sabilu Taubah @hadrohsabilutaubah, then the data was analyzed using content analysis. The results showed the central role of a figure, namely Gus Iqdam, who has a distinctive and contemporary characteristic in delivering da'wah. He can attract the participation of the wider community, especially the younger generation. Gus Iqdam's da'wah style is adapted to the spiritual preferences of today's younger generation. On the fifth day of Harlah, Majelis Taklim Sabilu Taubah invited singers who were trending among young people to enliven the event. In the perspective of the spiritual marketplace theory developed by Wade Clark Roof, this shows the synergy between worldly interests and the spirituality of the generation of seekers.
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Febriyan, Harris, and Emi Puspita Dewi. "Peran Dakwah Islam Dalam Menciptakan Nilai-Nilai Moderasi Beragama Pada Remaja di Kelurahan Bukit Sangkal Palembang." Social Science and Contemporary Issues Journal 2, no. 2 (2024): 228–37. http://dx.doi.org/10.59388/sscij.v2i2.318.
Full textAbstract:
This research is entitled: "The Role of Islamic Da'wah in Creating Religious Moderation Values in Adolescents in Bukit Sangkal Subdistrict, Palembang". The issues discussed in this thesis are: What is the role of Islamic preaching in creating values of religious moderation in teenagers in Bukit Sangkal Village, Palembang and what are the supporting and inhibiting factors in creating religious moderation values in teenagers in Bukit Sangkal Village, Palembang. The aim of this research is: To determine and analyze the role of Islamic da'wah in creating values of religious moderation among teenagers in Bukit Sangkal Village, Palembang. This research uses qualitative research. The data collection technique in this research uses interview, observation and documentation methods. The data analysis technique used in this research is the technique from Miles and Huberman, namely data reduction, data presentation and drawing conclusions. The results of the research show that while there is still a generation that does not accept an attitude of religious moderation, we must be able to provide a deep understanding of what religious moderation is, and explain that we do not live alone, we live together with other identities, which are based on the concept of our beliefs. different, our understanding is different, but in matters of togetherness it contains good values which actually do not conflict with what we believe in, we must unite to succeed in building harmony in differences. So the thing that needs to be avoided is coercive behavior in inviting someone to believe in what we believe in. In a life of diversity we must be able to make religious moderation into our character, so that it is easy to apply to everyday life.