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Tujuan penelitian ini adalah untuk mengembangkan model dakwah keagamaan yang bertujuan memberdayakan nilai-nilai dan norma-norma adat masyarakat Sai Batin di Lampung, dengan mengintegrasikan tradisi budaya lokal dengan ajaran agama. Penelitian ini menggunakan pendekatan kualitatif dengan desain penelitian deskriptif, menganalisis sumber primer dan sekunder, termasuk dokumen resmi terkait kegiatan dakwah keagamaan, laporan masyarakat, dan literatur tentang integrasi nilai-nilai adat dengan ajaran agama. Hasil penelitian menunjukkan bahwa model dakwah keagamaan di masyarakat Sai Batin di Lampung berhasil mengintegrasikan ajaran agama dengan nilai-nilai adat setempat, sehingga meningkatkan pemahaman dan penerimaan masyarakat terhadap ajaran agama berdasarkan norma-norma adat. Metode dakwah partisipatif terbukti efektif dalam meningkatkan keterlibatan masyarakat, memfasilitasi diskusi, dan memperkuat pemahaman ajaran agama. Namun, penelitian ini juga mengidentifikasi tantangan, seperti keterbatasan sumber daya dan pemahaman sebagian anggota masyarakat tentang pentingnya mengintegrasikan nilai-nilai adat dalam dakwah keagamaan. Meskipun demikian, penelitian ini menegaskan bahwa integrasi nilai-nilai adat dalam dakwah keagamaan sangat penting untuk memberdayakan masyarakat dan memastikan pelestarian tradisi lokal sambil tetap berpegang pada ajaran agama. Studi ini berkontribusi pada pengembangan model dakwah keagamaan yang menghormati nilai-nilai lokal, memberikan wawasan untuk program serupa di komunitas lain. Penelitian lebih lanjut disarankan untuk fokus pada peningkatan alokasi sumber daya dan perluasan penggunaan teknologi untuk memperluas jangkauan dan dampak dakwah keagamaan

The era of globalization and the rapid advancement of information technology have transformed the landscape of dakwah (Islamic propagation), shifting from conventional pulpits to virtual communication platforms (social media, podcasts, streaming). This transition, in line with the Diffusion of Innovation Theory, enables Islamic messages to reach a broad audience without geographical boundaries. Digital dakwah is highly relevant and urgent to research given the dominant use of social media by Muslim Youth, a group that seeks attention but also possesses a tendency toward critical thinking. This research has a dual aim: (1) to analyze the Interpretation of Muslim Youth towards virtual dakwah studies, and (2) to analyze the Effectiveness of Implementing Dakwah Studies through social media platforms. The accessibility of fragmented and competitive content makes the interpretation process active and crucial, where youth are no longer passive recipients but choose sources based on algorithms and their own interests. This study uses the Constructivism Paradigm to understand a dynamic and complex social reality, employing a Descriptive Qualitative Approach and the Online Ethnography Method. Data is collected through Observation, Interviews, and Documentation, with Data Triangulation (source, technique, and time) to ensure the validity of the findings. Social media holds great potential as an effective and inclusive dakwah tool. However, the effectiveness of its expansion must be balanced with the quality of the content and the capacity of Muslim Youth to perform critical, contextual, and responsible interpretation.

This study examines the role of social media, particularly Twitter, as a digital da’wah medium that is fast, interactive, and easily accessible to users. However, the extent to which the use of Twitter can enhance communication confidence among students still requires empirical validation. The focus of this research is to evaluate the effectiveness of Twitter use in influencing students’ communication abilities, especially in delivering da’wah messages. The purpose of this study is to analyze the effect of Twitter usage on the communication confidence of students from the 2020 cohort. A quantitative approach was employed using a survey method. Data were collected through a structured, scale-based questionnaire, in accordance with the positivistic research paradigm that emphasizes objective and measurable hypothesis testing. The research population consisted of 62 students, from which 38 respondents were selected using proportionate stratified random sampling to ensure representation across all population strata. The findings reveal that the use of Twitter has a significant effect on the communication confidence of KPI IAI Al-Azis students from the 2020 cohort in delivering da’wah messages. Regression analysis results show a significance value of 0.050 < 0.05, with a Pearson correlation coefficient of 0.614, indicating a strong relationship. These results suggest that the more frequently students engage with Twitter, the greater their confidence in expressing and disseminating da’wah messages through various digital formats such as text, images, and videos. Twitter thus provides an expressive platform that fosters interaction, encourages participation, and strengthens students’ digital da’wah communication skills.

This community service program aims to implement a technology-based digital marketing mix strategy to promote the education program of the Barisan Mujahid Matita (BMM) Da'wah House to teenagers in the Titipapan area, Medan. The methods used include digital audience analysis to identify the characteristics of Generation Z, planning data-driven content strategies using artificial intelligence (AI) tools, and implementing integrated digital campaigns through various social media platforms such as Instagram, TikTok, and YouTube. The activities also include intensive mentoring and practical training for adolescents in creative content creation, da'wah copywriting, social media management, and digital campaign performance evaluation. The results of the program showed an increase in adolescent participation in BMM's education program by 65%, a growth in social media engagement by 200%, and the formation of an independent and sustainable adolescent digital content team. This program proves that the integration of digital technology in religious education marketing strategies is not only effective in reaching adolescents, but also encourages active engagement, creativity, and positive digital literacy in the community.

In this era of digital disruption, Islamic banks face significant challenges in maintaining public trust. Despite growth in assets and market share, many believe that Islamic banks operatein much the same way as conventional banks, while financing marginsare often considered higher than conventional bank interest rates. This perception contributes to low public trust, declining interest in saving, and public hesitation in using Islamic financing products. This study aims to explore how entrepreneurialinnovation and internalization of da'wah values canbe strategies to rebuild public trust in Islamic banks. Using the library research method, this study analyzes secondary data from scientific journals, reports, andliterature related to Islamic banking, digital transformation, and Islamic managerial ethics Islam. The results of the study show that the integration of dakwah princip lessuch as transparency, fairness, and ethical management in entrepreneurial practicesand digital innovation can strengthen public trust andincrease the competitiveness of Islamic banks. This study provides theoretical and practical insights for Islamic banks to align digital innovation and business strategies with core Islamic values, there by supporting financial sustainability and social legitimacy.

Language plays a crucial role not only as a means of communication but also as a reflection of the values and character of society. In the context of youth mosque da'wah, the use of polite language is crucial because it influences the effectiveness of conveying religious messages and shaping the morals of listeners. This study aims to examine the application of the principles of polite language in youth mosque da'wah in Karanganyar Regency and efforts to improve it through training activities. The method used was a qualitative approach with observation techniques, semi-structured interviews, and documentation. Data analysis was carried out in three stages: data reduction, data presentation, and drawing conclusions interactively. The results of the activity showed a significant increase in the participants' understanding and practice of polite language after attending the training. Based on the questionnaire results, participants' post-test scores increased compared to the pre-test, indicating the effectiveness of the training in strengthening their understanding of the concept of polite speech. Furthermore, observations of da'wah practices showed positive changes in the use of more polite, structured, and empathetic language. This activity not only improved participants' communication skills but also raised awareness of the importance of language ethics in da'wah. Thus, this language politeness training contributes to the character development of mosque youth, helping them become moral, communicative, and civilized young preachers. It is hoped that similar activities can be developed to a more advanced level in the future to strengthen the application of politeness in religious communication among youth.

Da'wah plays a crucial role in shaping religious understanding and practice among Muslims. Ustadz Abdul Somad is known as one of the da'wah preachers with a unique da'wah approach, combining strong rhetoric, fresh humor, and argumentation based on evidence. This study aims to examine how students at the Ibnu Syam 2 Cilegon Islamic Boarding School respond to and accept the da'wah style delivered by Ustadz Abdul Somad. Using a descriptive qualitative method. The research findings reveal that students generally accept and appreciate Ustadz Abdul Somad's da'wah style for several main reasons: (1) Clear and communicative delivery, so that the material is easier to understand and attracts attention; (2) The use of humor and inspirational stories, which help improve memory of the da'wah message; and (3) The depth of the evidence used, which enriches the students' Islamic insight. In addition, this study shows that students feel more motivated to deepen their understanding of religion and apply Islamic teachings in their daily lives after attending his lecture. This study contributes to understanding the effectiveness of da'wah strategies in Islamic boarding schools and offers insight for preachers regarding more interesting and effective communication approaches. The results of the study also confirm that an interactive, contextual da'wah style that contains intellectual and emotional aspects can increase students' understanding and interest in Islamic teachings.

This research examines collaboration between Islamic institutions and Muslim influencers which can also have its own challenges. This is because the two parties have different goals, approaches and values ​​which of course can result in conflict and disruption of preaching. Another cause of challenges in da'wah is a lack of understanding in determining digital communication strategies. Moreover, we must not be left behind with developments because this can be a benchmark for success in collaborative da'wah in the era of digitalization. Therefore, it is necessary to have an appropriate da'wah strategy in order to achieve the effectiveness of da'wah. In this scientific journal, the method used is literature study. The literature method, or library research, is used to search for research information by reading scientific journals, digital book references, and published materials on the Internet. The only key to the success of da'wah development in this era is building a modern da'wah management strategy. The use of digital technology in da'wah content not only increases accessibility and reach but also creates better interaction between preachers and audiences.

The aim of this research is to see how moderate Muslim culture is depicted in Indonesian religious films by looking at da'wah. Religious films are one of the most effective media for conveying Islamic values ​​to the general public and examining relevant social and ideological dynamics. This research uses narrative analysis as part of a qualitative approach to find features, preaching messages and story elements. The main focus is how religious films help people better understand Islam by encouraging tolerance, inclusion and relevance to modern society. This study found that Indonesian religious films often depict social and spiritual conflicts that prevent Muslims from maintaining moderate values. People who encourage conversation, defend moral principles, and reconcile religious education with contemporary life are representative of moderate Muslims. It is hoped that this research will be a guide for filmmakers who want to make films that depict Islam in a moderate way.

Numeracy is not only the responsibility of mathematics teachers, but also the responsibility of all non-mathematics teachers, namely teachers who teach subjects other than mathematics. The approach needed is cross-subject numeracy. Based on the results of interviews with partner schools, it was obtained that teachers in these schools still have minimal knowledge about numeracy literacy and numeracy reinforcement in non-mathematics lessons. The solution offered is to provide reinforcement of numeracy literacy materials and provide reinforcement of non-mathematics or cross-subject numeracy literacy materials so that non-mathematics teachers can also improve students' numeracy in subjects other than mathematics. The implementation mechanism consists of 3 main stages, namely the planning stage, the implementation stage, and the evaluation stage. Evaluation of program implementation is measured from the increase in participants' knowledge from pretest to posttest and the participant's response questionnaire to this activity. Based on the results of the community service, it can be concluded that this activity makes a good contribution to increasing the knowledge and understanding of SMP Terpadu Darul Dakwah teachers regarding cross-subject numeracy literacy and examples of learning activities to strengthen numeracy literacy in subjects other than mathematics. The number of participants who experienced an increase in score from pretest to posttest was 100%, meaning that all participants in the activity experienced an increase in knowledge. In addition, it can also be seen from the average pretest of 48 and the average posttest of 75.5. The overall process of implementing this activity went well and smoothly. This activity also received a positive response from the participants with a score percentage of 90.25%.

The purpose of this study is to analyze the content of the message of the dakwah Arnita Rodelina Turnip in Rukun Indonesia Youtube account. this study uses the theory of Da'wah message form of Da'wah message in the book Muhammad Qadaruddin Abdullah mecakupi problems of faith, Shari'ah, and morality. This research method uses qualitative research using a content analysis approach which involves the process of collecting data contained in Arnita's video on Rukun Indonesia's Youtube account. The subject of this study is a podcast sourced from Rukun Indonesia youtube account. data collection methods are observation and documentation. Content analysis was used to describe the content of Arnita Rodelina Turnip's dakwah message on Rukun Indonesia's Youtube account. The results of this study show the message of preaching arnita rodelina turnip video in rukun indonesia youtube account is the message of preaching the creed of belief in God, the message of preaching the Shari'ah about the obligatory prayers tahajud, and the message of preaching morals about tabayyun, Ta'aruf and tolerance.

Dakwah merupakan usaha untuk mengajak manusia ke jalan Allah. Secara istilah dakwah bisa dipahami dengan perintah mengadakan seruan kepada manusia untuk Kembali dan hidup sepanjang ajaran Allah yang benar, dilakukan dengan penuh kebijaksanaan dan nasehat yang baik. Penelitian ini bertujuan untuk mengetahui pesan yang terkandung dalam penyampaian dakwah di Konten Youtube Kata Ustadz Episode “Anak Muda Menangis Saat Melihat Gambaran Hari Kiamat” serta bentuk pesan yang dipergunakan dalam menyampaikan nasihat supaya dapat diterima oleh mad’u nya terkhususnya mad’u yang masih muda. Penelitian ini menggunakan metode kualitatif deskriptif. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah studi Pustaka (library research) adalah penelitian yang objek kajiannya menggunakan data Pustaka berupa buku – buku sebagai sumber datanya. Membaca, menelaah dan menganalisis berbagai literatur yang ada berupa Al Qur’an Haidst, kitab, maupun hasil penelitian. Berdasarkan hasil penelitian terhadap kandungan pesan dakwah dalam Konten Youtube Kata Ustadz Episode “Anak Muda Menangis Saat Melihat  Gambaran Hari  Kiamat” menyebutkan bahwa konten tersebut mengandung unsur pesan dakwah nasihat tandzir yaitu sebuah pesan dakwah dengan menyebutkan peristiwa akhirat dalam penyampaian dakwahnya, dengan menyebutkan berbagai peristiwa seperti tanda – tanda, azab neraka sehingga objek eksperimen dapat menggambarkan seperti apa yang dimaksud dengan peristiwa akhirat.  

Karakter islami perlu dipupuk sejak dini dalam mengatasi meningkatnya kasus degradasi moral. Institusi pendidikan memiliki peran besar dalam pembinaan karakter mahasiswa terkhusus pada prodi manajemen dakwah yang berada di Institut Agama Islam Al Zaaytun Indonesia yang hadir di era milenial. kampus ini menerapkan digital dakwah dalam proses pembelajaran. Penelitian ini menggunakan pendekatan kualitatif dengan kasus metode pembelajaran di Institut Agama Islam Al zaytun idonesia. Itu Hasil penelitian menggambarkan bahwa kampus ini memiliki manajemen pembelajaran yang unik, yaitu menerapkan dakwah digital dalam proses pembelajaran. Pada tahap perencanaan ini, dakwah digital dinilai telah direncanakan secara matang, hal ini terlihat dari kesiapan dosen dan mahasiswa dalam menerapkan program digital selama proses pembelajaran. Pada tahap implementasi, dakwah digital ini dirasakan sudah dilakukan efektif, terlihat dengan adanya aplikasi e-learning yang berkaitan dengan pembelajaran process, aplikasi mobile islami yang dapat diakses langsung dari handphonedan terkait kajian islami, serta animasi dakwah bergambar yang telah ada dibuat dan dirancang oleh mahasiswa dalam rangka penyebaran dakwah Islam. Adapun Tahap evaluasi, dakwah digital ini berdampak positif untuk dinaikkan penyadaran kepada seluruh mahasiswa akan pentingnya menyebarkan Islam dan membina keislaman nilai-nilai dalam kehidupan sehari-hari, dan perlu ditingkatkan lebih kreatif lagi, agar demikian selalu update, variatif dan semakin menarik.

Islam adalah agama dakwah, yaitu agama yang menyeru dan mengarahkan pemeluknya untuk selalu menyebarkan dan mengirimkan ajaran Islam kepada seluruh umat manusia. Kemudian, kegiatan dakwah berkembang dengan dinamika yang berbeda dalam situasi dan kondisi yang berbeda. Dakwah harus dilakukan sesuai dengan kemajuan teknologi dan ilmu pengetahuan saat ini. Karena konversi dakwah mempengaruhi penyerahan agama dan sebaliknya, dakwah lambat menyebabkan disintegrasi agama. Karena hubungan timbal balik inilah, Islam membebankan kewajiban berdakwah kepada setiap orang beriman. Dalam Q.S Al Baqarah ayat 256 berbunyi “LaaIkrooHafiddiin” yang berarti tidak ada paksaan dalam konteks keberagamaan yang diyakininya. Kemudian Q.S Al Imran ayat 19 yang berisi “bahwa Allah SWT bertanya kepada orang-orang buta huruf (sudahkah kamu masuk islam) jika mereka masuk islam, berarti mereka telah mendapatkan petunjuk. Namun jika mereka berpaling dari hal tersebut maka kewajiban kita hanyalah menyampaikan. Dalam dua konteks pembahasan tersebut maka kita tidak diperbolehkan untuk memaksa orang lain masuk islam atau memaksa ikut meyakini agama selain islam. Seperti halnya Ketika ada masyarakat yang terkena musibah, kita kirimkan sembako namun mewajibkan mereka untuk bersyahadat terlebih dahulu walaupun konteksnya mereka sedang berdakwah, maka berdosalah ia. Adapun para ulama yang membolehkan dan tidak membolehkannya dalam pengucapan tersebut. Para ulama yang melarang mengucapkan Selamat Natal karena berdasarkan interpretasi QS. Maryam ayat 23-26. Dalam ayat ini, Jibril menyuruh Maryam yang melahirkan Isa al-Masih untuk meraihnya akar kurma dan mengambil buah yang matang untuk dimakan. Tanggal tersebut menunjukkan bahwa Isa al Masih tidak lahir pada musim dingin, jadi tanggal 25 Desember bukanlah kelahiran putra Maryam. Adapun para ulama yang membolehkan Selamat Natal didasarkan pada QS. Al Mumtahanah ayat 8. Allah swt. Dalam ayat ini Allah tidak melarang berbuat baik kepada orang yang tidak memerangi umat Islam. Oleh karena itu, mengucapkan Selamat Natal adalah hal baik kepada non muslim, maka perbuatan tersebut diperbolehkan. Penerapan ini dijamin oleh undang-undang Negara pasal 29 ayat 2 yang berbunyi “Negara menjamin tiap-tiap penduduk untuk memeluk agamanya masing-masing dan beribadah menurut agama dan kepercayaan itu”. Jadi ibadah di islam itu indah dan dapat berupa larangan.