Didactive And Review Of Axiology Theorem Of Da'wah Science Development Of Islamic Society In Supporting Social Workers
DOI:
https://doi.org/10.51601/ijersc.v2i4.122Keywords:
Da'wah, communicationAbstract
The da'wah communication strategy is the basic policy of da'wah
organizations which are options and alternatives that are directly related to
the achievement of da'wah goals, namely guiding relationships, organizing
communication, developing and improving mad'u action patterns so that
they are in accordance with Islamic teachings after considering internal
conditions and external conditions. , then the main problem is: "the
communication strategy of da'wah in empowering the labor community in
Panjang District, Bandar Lampung City to improve the practice of religious
implementation". The importance of da'wah communication to the poor is an
effort to help them maintain unity by enabling them to influence and react to
one another. Where the role of da'wah communication in social relations is
clearly the main foundation for realizing social interaction which in Islamic
teachings is known as silaturrahim. To find out the inhibiting factors in
preaching to the labor community.This research is a field research, which is
a research conducted in real life. The nature of this research is descriptive.
The main method in this study the author uses the interview method, namely
the method of data collection by way of question and answer between one or
more parties to obtain the necessary information. The observation method is
a way of collecting data by systematically recording the symptoms that
appear on the object of research when the research takes place. The
documentation method is a collection of verbal data in the form of writing,
called narrow meaning documentation. Meanwhile, the data analysis uses
analytical and qualitative methods, meaning that the analysis is based on
quality (value or price) and not based on numbers or quantities. The da'i
communication strategy for the da'i in Panjanga District is to provide
motivation, including through da'wah messages (materials) that are
conveyed to the community. With the guidance carried out by the da'I in
Panjang District covering religious matters such as praying 5 times a day,
memorizing prayers, managing corpses and protecting the environment. The
biggest inhibiting factor felt was the factor of mad'u, especially in terms of
understanding the message (sematic), closed to change (self-image), and
motivation where this was marked by the passiveness of the communicant in
receiving da'wah from the da'i, in the sense of da'i cannot fully know the
semantic knowledge possessed by the community.
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