Transformation of Da’wah through Digital Space

Abstract

Da’wah is not only done on the pulpit. The current presence of the internet as a vehicle for lectures is no longer limited to discourse. Ulama, preachers, and also Islamic pioneers must know about immediately finding important ways to follow and also educate the younger generation so that they are always ready and experienced in managing negative attacks from internet media. Da’wah via the internet must be made possible by creating a network about Islam, for example, digital Muslim or digital da’wah, local Islamic da’wah, online journals, sites, and other internet-based media organizations, for example, YouTube, Facebook, Instagram. Each of these digital media presents and offers Islamic data with different offices and techniques. The presence of internet access is a medium that cannot be avoided considering that it has become advancement in the realm of data and correspondence at the world level. With internet access, there are a lot of data that local areas can use for educational, business, and other needs, with the emergence of the internet network which is seen as a transformation in the realm of delivering da’wah without knowing space and time.

1. Introduction

Dai is currently not established exclusively with the capacity to give lectures or speeches on the podium, but the platform is currently a key driver and useful critical thinking that places them in an essential situation by including data innovation as an accomplice in da’wah amr ma ‘ruf nahi munkar. The current presence of the internet as a vehicle for lectures is no longer limited to discourse. Ulama, preachers, and also Islamic pioneers must know about immediately finding important ways to follow and also educate the younger generation so that they are always ready and experienced in managing negative attacks from internet media. Da’wah via the internet must be made possible by creating a network about Islam, for example, digital Muslim or digital da’wah, local Islamic da’wah, online journals, sites, and other internet-based media organizations, for example, YouTube, Facebook, Instagram, etc. Each of these digital media presents and offers Islamic data with different offices and techniques. The presence of internet access is a medium that cannot be avoided considering that it has become another advancement in the realm of data and correspondence at the world level. With internet access, there is a lot of data that local areas can use for educational, business, and other needs. With the emergence of the internet network which is seen as a transformation in the realm of correspondence and data. When the internet was first introduced by western researchers, most of the Islamic pioneers were doubtful and worried about the impact that could arise from the discovery of this innovation because the internet network had almost hit all groups. The world voiced the interests of Islam.

2. Definition of da’wah

Da’wah is an action to convey logical reality. Da’wah is a path toward welcoming or approaching something great and in the right way, especially in the way of Allah SWT., with the aim that we as Muslims can be protected in this world and in the great afterlife.

The capacity of da’wah is to regulate the existence of individuals firmly toward the realization of a harmonious and cheerful society. Islamic lessons inherited through da’wah can save humans from everything that would lead them to destruction. Da’wah can be said to be the core of religion, considering that, in a strict life, it is very subject to the practice of da’wah which continues without end, and without the practice of da’wah, religion will have no insight progress [1].

Da’wah is a continuous effort to spread and require every quality of Islamic learning in all parts of life, because Islam relates to all circumstances and is valid if it is enforced by the main and expert practice of da’wah. Da’wah practice follows opportunities with every difficulty that arises [2].

3. Internet as a da’wah media

The Internet is an organization that can connect every PC on the planet and compose virtual local areas known as cities around the world. Radio can be heard by the ear, and TV can not only be heard but also seen. So, it can be assumed that the internet is an organization that forms a virtual network, and no human being can enter the world climate.

PC clients can only receive and send messages between individual clients, although no one has ever been to that place, but the world is always real and minute, and every inhabitant of the earth exchanges messages with each other. Currently, internet media has been used widely, and especially among students, with the help of satellite organizations, the internet can easily convey data to all corners of the world with various types of data. The internet is also ready to provide electronic newspapers with different dialects and provide entertainment songs ranging from classical to contemporary.

Although, so far, there has been no research into the feasibility of using internet media to support Islamic da’wah, recently many Islamic ministers or mass associations (student associations) have used the internet to foster rigorous learning. This is distinguished by the emergence of many new locales with Islamic subtleties. Furthermore, it tends to be assumed that the internet is the best and possible means of correspondence in da’wah with different benefits. Then again, it is clear that the internet has some shortcomings that can hinder the delivery of da’wah messages. However, the presence of these deficiencies cannot be blamed for not progressing and being creative.

The internet media for da’wah plays a role in spreading Islamic teachings to all corners of the world without knowing the place and time [3]. Everyone from different strict clans can do it without any problem. Utilizing the internet clients can be proactive to challenge or support rigorous ideas.

Apart from being useful for spreading da’wah, the internet can also provide data and information that can make it easier for people to work. Furthermore, it is very ridiculous that, among researchers, there are still several fatwas that prohibit the internet as an educational organization or da’wah foundation considering that this media contains data mixed with falsehoods and mixed images with erotic entertainment that destroys the ethics of the times. If Muslims do not immediately utilize internet media in the current global era, Islamic preaching will become increasingly disconnected and minimized amidst competition from mainstream philosophies and major other religions [4].

4. Development of da’wah through internet media

Improving the da’wah procedure is to develop the quality of Islamic lessons imaginatively and creatively by using data innovations that are increasingly superior in their class in line with current developments. For this situation, the da’wah explains that Islam is heavenly without polytheism, strange ideas, and various things contrary to Islamic teachings accompanied by logical evidence. Preaching should fill the deep aridity with the coolness of ethical, religious qualities, as well as science and innovation driven by humans and have the option to inspire and hope for a change of events in the future, so that all Muslims are not out of date, both as far as science is concerned and in different angles.

The technique of preaching must be in accordance with the capacity of Islamic learning as a gift to all mankind in the universe. It requires the ability to convey da’wah messages that are able to fight against the tyranny that increasingly captivates humanity. Da’wah must provide meaning and capacity in real life toward what is to come.

In the current era of globalization, da’wah must have the option to study conditions and hope for the future with hypothetical reflections, functional and methodical arrangements, and have certain techniques, becoming dominant data that is specific to Muslims while strengthening the flexibility of Islamic learning.

Globalization and data that have positive and negative consequences are quite a tough test. Furthermore, Muslims must have the choice to carry out the correct procedures because currently globalization is making the world borderless, current culture is being replaced by world culture, and distant areas are currently being opened by the entrance of globalization. Young people are faced with different positive and negative consequences of globalization and data. Young people today should have the choice to channel or distribute negative impacts.

Islam needs to implement the right methodology by encouraging the use of innovation to have a huge positive impact on all data beneficiaries through increasing the propagation of the use of data innovation, both print media, electronic media, and internet media. For techniques and procedures in a good and correct way. As the word of Allah SWT. in QS. An-Nahl (15): 125.

Warn humanity to consistently follow the path of Your Sovereign with great intelligence and practice, and to repudiate it positively. Indeed, it is your Lord who knows who has gone astray from His path, and undoubtedly He is the One who knows best those whoinstruction [5].

Remembering from this verse that a preacher must have the choice to choose a feasible and appropriate da’wah strategy, today’s society is a pluralistic culture created with various appropriate needs, so that the perfection of data innovation is confronted and turns into a fantasy in individual lives. Mechanical refinement has opened up barriers and further removed the boundaries of reality, so that choosing and utilizing a good and appropriate missionary media strategy is an undeniable need and the demands of opportunity, techniques, and media for propaganda are the basis for the achievement of missionary execution.

Dai is currently not established exclusively with the capacity to give lectures or lectures on the podium, but the platform is currently a key driver and useful critical thinking that places them in an essential situation by including data innovation as an accomplice in da’wah amr ma’ruf nahi mungkar. The current presence of the internet as a vehicle for lectures is no longer limited to discourse. Ulama, preachers, and also Islamic pioneers must know about immediately finding important ways to follow and also educate the younger generation so that they are always ready and experienced in managing negative attacks from internet media.

Da’wah via the internet must be made possible by creating a network about Islam, for example digital Muslim or digital da’wah, local Islamic da’wah, online journals, sites, and other internet-based media organizations, for example, Youtube, Facebook, Instagram, etc. Each of these digital media presents and offers Islamic data with different offices and techniques. The presence of internet access is a medium that cannot be avoided considering that it has become another advancement in the realm of data and correspondence at the world level.

With internet access, there is a lot of data that local areas can use for educational, business, and other needs. With the emergence of the internet network which is seen as a transformation in the realm of correspondence and data, when the internet was first introduced by western researchers, most of the Islamic pioneers were doubtful and worried about the impact that could arise from the discovery of this innovation because the internet network had almost hit all groups. The world voiced the interests of Islam.

Da’wah via the internet can be considered very successful and furthermore has potential for different reasons, including:

1. Internet media can penetrate the boundaries of life in an instant with quite reasonable costs and energy.

2. The use of internet providers has consistently grown rapidly, which means it has also affected the quantity of exciting preaching.

3. Experts and researchers who are behind the media for da’wah via the internet can focus more on every talk and event that asks for halal syar’i status.

Da’wah via the internet is one of the decisions for the local area. In different destinations, they openly choose the preaching material they like so that there is no coercion of their will. This different method of delivery makes da’wah via the internet ready to reach a broad goal with various mediainternet [6].

Considering this clarification, internet media has many offices in creating da’wah and enjoying benefits, especially:

1. An internet medium is a great place for people who want to talk about deep encounters that may not make sense and when brought into casual conversation will reduce their reception.

2. Internet media is available as a companion or as a conversation partner. Ulama must have the option to utilize the internet as an interesting medium to achieve their da’wah goals.

Oral da’wah has been carried out since the time of the Prophet Muhammad saw some time ago, in a structured structure. Then, many people can do da’wah by books, magazines, newspapers, TV, and radio. Internet is an enhanced medium and data source today as this innovation provides different accommodations and provides various types of data needs for everyone, anywhere, and anytime.

Da’wah is a commitment for every Muslim, and everyone with a different calling can preach because preaching must be possible with different multi-dimensional lives. Da’wah of Islam should not only be done with words (bi al-lisan) but it must also be possible with writing (bi al-kitab), and activities (bi al-hal).

A preacher not only has to be thorough in his preaching material but also has to understand the different communities of each region to which he preaches. So, this will make it easier for evangelists to choose words and then know what techniques to use during the time spent delivering the message their preaching. Rasulullah SAW said, which means: “Speak to people according to their level of knowledge.” (HR. Muslim).

5. Present da’wah opportunities

Along with the times, advances in correspondence and data innovation have now become life on this planet in general, both in the fields of education, culture, and economics, as well as perspectives on life and various fields.

In the current era of globalization, Muslims bring astonishing hopes and difficulties, on the one hand it brings terrible consequences for humans, and then again the era of globalization is a time that shocks religion, because religion is humanity’s choice to survive with reality.

Therefore, the ulama agrees to use religion as a source of perspective in creating Muslims and must also have the option to answer firmly and overcome all problems seen by society, be they individual, family, or other problems. Data innovation has taken over the cutting-edge world over the past few years which has had distinct positive effects.

The positive impact of this data civilization is a da’wah opportunity that can be used as a lecture tool, researchers have even used the internet media in the development of the Islamic religion, both regarding institutions and those identified with efforts to dynamize lessons.

In this era of increasingly advanced trend setting innovations, people are required to be more imaginative in using correspondence innovations in their lives. In the development of increasingly advanced and increasingly refined innovations in correspondence, progress has been made in various fields. Today, there are not many remote areas that are beyond the reach of innovative improvements. All parts of the world become open, and it is possible to make changes. As innovation continues to develop, perhaps everything is intertwined and inseparable from each other. One type of correspondence complexity that is currently becoming a pattern is the internet which consists of various mediainside it [3].

With the ultimate goal of modernizing da’wah, this is a concern for Muslims, both in terms of the origins of da’wah thought and the use of current correspondence innovation gadgets. Currently, the practice of da’wah is faced with innovative improvements, and the society is currently flooded with various data bundled as the point of view of liberal entrepreneurs.

In managing different life decisions, da’wah is required to be a balancer, only as a supplier of headlines in human existence. To have options to help this capacity, a theoretical system is needed that can react valuably by increasing the scientific capabilities of evangelists by expanding the assets of preachers, which is one of the important things for developing Islamic da’wah.

In the current era of globalization, society, especially Muslims, is required to be more proactive and inventive in using various knowledge and innovations for their lives, and da’wah must choose the media for da’wah as best as possible. No one can debate and match the media’s capacity to disseminate rigorous lessons. The media must be truly utilized in the implementation of Islamic da’wah which has sufficient valueheight [7].

According to Nurchalis Majid in Ibrahim, internet media clients play an important role, so Muslims do not need to stay away from internet media, because if the web is not utilized or used as well as expected, then Muslims will survive extraordinarily, because apart from being useful for da’wah activities, they will also provide various data and information that can make it easier for individuals to work. The productivity of the internet network in spreading da’wah is so extraordinary, so this da’wah must be made possible by creating a data organization about Islam which is usually referred to as “Cybermuslim or Cyberdawah.” Each of these digital platforms presents and offers Islamic data with different offices and different techniques. With the increasing difficulties faced by Muslims in the current era of globalization, newly born countries have dominated data innovation. Therefore, various types of broad data will be covered by the same ideas, the individuals who dominate the data are the ones who have the power [8].

With proper procedures and participation, it will be easier to acknowledge changes in information. Internet media provides new freedom for improvement, be it culture, training, business, or economics. There is a lot of room for experts in the field of innovation to grow their potential, considering the field of da’wah-based innovation (IT).

Data innovation and internet media are currently increasingly popular among the world’s population, so it cannot be closed with data. Despite the fact that there is little impression of an innovation item, it depends on how one uses it. This thinking can describe articulation only as an element related to the use of data innovation (IT), including lectures. Current innovation resembles the side different from different currencies, depending on how one uses them.

The difficulty in utilizing da’wah media is that not all da’wah practices and communities can apply the use of innovation (IT). However, this does not mean that this is an obstacle for the minister to spread Islam with the fulfillment of offices and foundations by identified partners (government and private sector) as well as collaboration in various fields by da’wah entertainers (Islamic associations and Islamic activists) and the use of data innovation.

Judging from this description, it turns out that the impact of widespread communication, especially internet media, is very large, but attention to owning and subsequently using it, especially in the media (as creators) among Muslims is still low, and on other occasions. If Muslims do not utilize the current media, Islamic preaching will be increasingly marginalized by humanity from philosophical competition with other major religions.

6. Dakwah through social media

A society is any group of people who lived and worked together long enough to get themselves organized and to think of themselves as a social unit with well-defined limits [9]. If basically preaching is to improve society, then which parts of society must be improved? This question actually leads us not to simply answer that preaching is simply an appeal to the divine. The body of society does not have a divine dimension, but also has social, cultural, and political dimensions. Society’s problems are not only embedded in divine issues, but also in issues of welfare, equality, education, and health. In fact, issues of welfare and equality philosophically become the “spirit” in which religion and preaching come into existence [10]. Social media is so fast that many people who have not been able to keep up with the flow of developments have to be left behind because of this. So, before that we have to know what social media is quoted from a book published by the Language Development and Development Agency (BPPB). Social media is an online media (online). This word explains that you are connected to the internet network from all parts of the world. When you are online, what you do can be observed or accessed by people from all over the world who are also online [11].

Society has a very different set of lives starting from economic, social factors, and different views on life. However, urban people who tend to know about technological developments are more sensitive to getting information through social media than people in rural areas. This is one of the trials for preachers who will use social media, especially TikTok and YouTube, to preach.

As time goes by, mass media has changed toward new media starting from the early twentieth century until now. The focus of attention is mainly on shared collective activities entitled ‘Internet’, especially on public use, such as online news, advertising, broadcasting applications (including downloading music, etc.), forum and discussion activities, World Wide Web (www), information search, and the potential for forming certain communities. We do not focus too much on personal e-mail, games, and several other personal services on the Internet [12] until the emergence of various social media with the use of existing platforms as a means of disseminating internet-based information media which is easily used by all people in various parts of the world.

6.1 Get to know more about social media as educational information communication

In fact, communication of educational information is very important in the current era because many people are unable to develop along with the rapid development of media which means they have to be left behind. Communication of educational information itself is a combination of the three definitions above, namely, communication is the delivery of messages directly or indirectly through communication channels to the recipient of the message to get a response. Responses are obtained because a message has been delivered that is understood by each party. Information is information, ideas, and facts that the public need to know (the message conveyed) and use it as necessary. Education is an activity that encourages the addition of knowledge, changes in attitudes, behavior, and skills of a person or group [13].

So, if you combine the three definitions above, the meaning of KIE (communication, information, and education) is a realistic message that is important in accordance with the reality that the public needs to know, where the message can change and improve the skills or knowledge of a person or group in a reasonable way.

Therefore, in order to use social media, it must be in accordance with the IEC that has been determined above so that we can use social media wisely and without any negative elements in it.

6.2 Social media as a da’wah route today

People really need to know and know what is meant by da’wah. In the book “Rasional Dakwah”, da’wah is calling, calling, inviting, invitation, and exhortation, but if it is studied more deeply, there will be a warning about punishment in it as well as the promises of Allah swt. Toward people who believe and do good deeds toward him [14].

In developments in this era of globalization, we are required to be able to follow the flow of these developments but still blend ourselves into our identity as Muslims, because in religion, humans are required to continue to call each other toward goodness no matter what and wherever the conditions are. As Hanan said, there are many problems that we will experience if we preach through social media, whether it be on edit or things like that, but he still advocates to stick to the guidelines of preaching without violating Islamic law [15].

In this case, it is very effective in addition to saving time and being able to spread it widely to remote areas covered by the internet network, but still adhering to the elements of existing rules so as not to cause dissatisfaction or offend certain parties. The preachers who will preach through this route are required to be able to know the needs and attract the sympathy and attention of the public in the world of social media. Apart from that, you need to train yourself to be ready to respond to the feedback given by the society, whether good or bad. Because on social media, people are very free to speak even though currently it is regulated by the ITE law.

Currently, enlightenment is needed regarding the very rapid development of social media, and it is possible that many negative things will happen due to social media. The digital era where everything can be accessed using the internet as a way to access information or share information with others. As well as getting various kinds of things, whether they are good or bad, everything is free to do on social media.

Social media also demands that its users take ownership public speaking who are good and fluent in conveying our da’wah message, do not let the message not be understood by others mad’u. This way, what is conveyed through social media content can be well understood by other social media users. As for some things you need to pay attention to public speaking can support social media content that has a persuasive impact on many people audience as the main star or honored guest and make yourself an authentic expert in the eyes of mad’u who are experts in the message and several other principles [16]. This is one of the keys so that social media content that leads to persuasive preaching is not just distributed without careful planning.

6.3 Preaching through social media Tiktok and YouTube

Many in this era use social media as a forum for themselves to preach in the way of Allah SWT. So as to give rise to young preachers who exist on social media, in this chapter, we will focus first on discussing several social media platforms as follows:

6.3.1 YouTube

YouTube itself is a platform created by three former PayPal employees, namely, Chard Hurley, Steve Chen, and Jawed Karim in February 2005. The platform they created is an application that allows users to share videos, view, or save these videos. The development of da’wah on the YouTube platform itself has been going on for years, where preaching on social media, especially on YouTube, has its own challenges and problems. Therefore, a very capable da’wah strategy is needed for new preachers making this YouTube tool a vehicle to broadcast Islam to people around the world.

Various videos with religious content have been published in it, whether it is history, procedures, opinions, or even enlightenment about the Islamic religion. This is how the preacher is able to establish himself with various creative and of course persuasive videos. The approaches are varied, using a humanistic or persuasive approach to the people who will see the video. Persuasive da’wah can be done in videos or content that will be sent to YouTube by relating it to matters of an interpersonal nature to society mad’u those who will see our videos will either motivate them or create relationships between human beings, especially Muslims, so that they can always be harmonious in building bonds of friendship between fellow human beings.

Carrying out persuasive preaching in content or videos on YouTube can influence people spiritually or in their souls so that little by little they follow the teachings we convey in the video. Da’wah that is carried out humanistically must know the humanist side of every video that will be shared on YouTube. This will make the soul or feelings a little bit mad’u those who watch preaching videos become better because there is a humanist side to the videos they watch. Moreover, in Islam, we are taught to love each other, be equal, peaceful, and fair toward fellow believers. If this is accompanied by a humanist side, then mad’u will understand the meaning and objectives of the da’wah conveyed by the preacher via YouTube.

Apart from that, it is important to keep it entertaining and give a unique impression to the public regarding the preaching that is being carried out. Approaches to society should not touch on behavior, economics, education, and other things that will cause da’wah to cause problems. If you have to relate it to societal problems, it should be done with a more universal topic interesting and good way for sure. This is intended only to remind mad’u to always be on the path of Allah SWT. The concrete steps taken by Dai are solely for entertainment mad’u who watched the video on YouTube.

In YouTube content, there are many famous ustads who are very famous in the likes, Ustad Abdul Somad Batubara and Ustad Das’ad Latif. Two preachers who were able to succeed and continue to exist on social media, especially the YouTube stage, because apart from preaching to broadcast Islam, they also have their own characteristics which the public finds very entertaining and interesting.

6.3.2 TikTok

TikTok is a social media network that combines two media elements in one platform, namely, video and music, in a relatively short period of time. This allows users to express themselves. The very rapid development of TikTok has made many teenagers fall into negative things through videos that are considered uneducative and unethical. This makes religious figures aware that they do not only have to preach in the pulpit, but also on various social media, one of which is TikTok.

Even though it is relatively short, Tiktok allows users to viewers those who see it can realize their mistakes and return to the right path just by watching the persuasive video.

One of the figures who exists in preaching on the TikTok media is Husain Basyaiban. Basyaiban’s account, which has now reached 3.7 million, provides short and interesting tausiah content while maintaining its characteristic as a contemporary young person. He preached in his own way, one of which was byquote invitation to kindness. This proves that those who open or play the TikTok platform are not always looking for things that are just entertaining, but they are also looking for good things.

Tik Tok, which was previously known only as an entertainment medium for netizens, is now widely used as a means of education, calls, invitations, appeals, and so on. Khoirun stated that TikTok has a great opportunity to create literacy among the Khasanah community whose knowledge about the Islamic religion is very much needed by society, especially young people. Smartphones have always been an inseparable part of Mad’u’s daily life [17].

If preaching is usually done, it takes a long time at the pulpit or making live streaming videos on YouTube, through TikTok, you only provide an interesting religious appeal within a maximum of 3 minutes or simply convey information that can be said to be a da’wah that is tailored to each individual’s capacity. However, again for each individual, how can they make the call interesting to them viewers who saw it. Do not let this be rejected or even cause problems for mad’u.

Therefore, several da’wah strategies are needed before sending content:

1. Short but easy to understand mad’u

2. Make it as attractive as possible

3. Show examples of people’s habits so that they are easier to understand.

4. Include several arguments that strengthen the appeal

In this way, the TikTok social media community can be interested in what is being said. Apart from that, we must be able to manage all our strategies and plans for the future in preaching through TikTok so that it meets its targets.

7. The role of humor and language in preaching through the internet

Technology and information with its development have provided a different style of preaching. In conveying da’wah messages to the public, we cannot deny that social media is an effective medium. Therefore, the use of increasingly sophisticated communication media is a necessity that must be utilized for the benefit of spreading Islamic teachings [18].

Humor in preaching via the internet occupies an important position. Mad’u can easily understand difficult messages through humor. Humor is not only used to attract attention, but humor is also a way to provide teachings to mad’u and can even be a harsh criticism of what is a problem in society by changing his basic behavior, which is subtle and not heated. However, using inappropriate humor can cause the purpose of preaching to be lost. If we look at the reality above, then the study of views in preaching and the inclusion of a little humor by the preacher will feel important. A preacher can not only deliver da’wah with words, but the preacher is also required to convey or give something that can be a good example for mad’u [19]. In this regard, the Prophet Muhammad reminded his followers by saying: “A lot of laughter is also not recommended, because too much laughter can make the heart die” [20].

7.1 The role of humor in da’wah via the internet

7.1.1 Definition of humor

gHumor is a trait that can make someone want to laugh [21]. If we interpret it, humor can be an explanation of phenomena related to creating, explaining, and enjoying something that feels amusing, an idea, funny, an unstable situation, or event [22]. Humor is something that can make someone happy and smile and is used as a tool to attract attention [23]. Richman also said that humor is something that can make someone happy and is interesting to many people [24].

Humor can make someone laugh because something someone does related to humor can stimulate someone else’s mentality [25]. Humor is not only a verbal message, but humor is also a nonverbal message that can make someone happy because it can make people laugh, it can even please and surprise other people [26].

7.1.2 Indicators in humor

There are seven indicators of humor. Things that can be said to be humor include the following:

1. Absurd is an event that is considered reasonable when it is considered to be inconsistent with the actual event.

2. Strange is something that is other or unique which can refer to the relationship between the components of an event, object, social expectations, ideas, and so on. If the arrangement of the elements is not appropriate and not normal according to what is expected then this can be considered strange.

3. Ridiculous is something that feels ridiculous and is not taken seriously.

4. Ridiculousness is something that if conceptualized is at a high level because it can create an event that produces laughter there the reason be found an oddity and feels ridiculous.

5. Funny is something that is absurd, a bit strange, and so on.

6. Pleasure is paying attention to make someone happy and entertained. Because humor is something done for entertainment.

7. Happiness is something that can make someone feel happy, both in joy and in a light mood [27].

7.1.3 Form in humor

The basic concept in humor in preaching is that there are two standards, namely, ethics and esthetics. According to ethical standards, humor must contain four criteria, namely:

1. Education is humor which contains educational messages and enlightens someone. Humor not only carries a recreational mission but also provides an intellectual mission. Educational humor can provide subtle power, but its influence is strong in cultivating cognitive dimensions in mad’u so that they have an intelligent, good mindset and serve as enlightenment for mad’u [28]. The conditions of humor can be said to be educational when there are the following things:

1. Humor is truly known between the communicator and the communicant based on their awareness.

2. Can build a person’s closeness to each other.

3. Give direction to other people in positive ways. Both in view of religious norms and social norms.

4. In community life, added value is added to the influence for others [29].

5. Critical is something that can stimulate the preacher to make an analysis of matters related to the realities of life. Humor, even though there is rather sharp criticism, does not eliminate the subtle and non-angry character.

6. Not racist, that is, humor does not contain insults, insults and imagery that stigmatizes a person, institution, religion, race or group. In detail, the indicators of racism are: (a) Humiliation, people who are usually insulted usually feel embarrassed and are concerned about someone’s self-esteem and honor [30]; (b) Blasphemy, that is, an act of violence related to behavior, words, or writing that is not recommended to be carried out against the victim of the violence [30]; (c) Defamation is an action that can harm someone because it damages someone’s good name either directly or in writing [30].

The category of fasid humor is included in this type of humor, namely, broken. It is said like that because the criteria for humor not only contain kindness which can provide goodness but also cause conflict.

Because it is feared that this will not only cause hatred toward the process of da’wah and preaching, but also spread hatred toward Islam. This type of humor has various contents and does not even include other comic elements, which can create laughter but lead to negative content. (d) It does not contain pornographic elements. It is humor that does not talk about dirty things that are mixed with pornography and is not related to the body. Humor like this can be categorized as very big because many people like this type of humor, but it is considered taboo. If the delivery of preaching is inserted with this type of humor, even though the delivery is very good, it will be considered biased.

In humor, in addition to the standard of decency, humor is also inserted in tabligh which is esthetic in nature so that this humor insert should have 4 criteria, such as (1) recreational humor is entertaining and funny, An entertaining indicator is something that can create a happy atmosphere and make mad’u happy. (2) Innovative, is new and actual. Insertion in this humor should not have the reflective nature that is often used by others. So that it is very possible by giving input in relativistic humor will not give the effect of laughing. (3) Applicative, is humor that can convey the preaching message in achieving its purpose. Sometimes, the material in preaching needs an interpretation so that it is easy to understand. This can help preachers in delivering their preaching factually. Humor must be interrelated, meaning that something that is conveyed using humor must be in accordance with the preaching material itself. (4) Proportional, meaning that the inclusion of humor must be balanced. In preaching, humor is only inserted and does not have an extraordinary role because humor is only a secondary addition. Therefore, the secondary cannot exceed the primary. We must be aware that the activity of a da’wah is part of the sharia related to the norms and sacred rules. By inserting humor that is excessive and not appropriate to its portion, it can suppress the nature of preaching as normative which can make preaching look like a joke, because the humor is not used as a secondary insertion but as the content of the main message [28].

7.1.4 The role of humor

There are three areas of humor’s role, namely:

7.1.4.1 Physical health

Dr. Lee Berk and Dr. Stanley Tan in his research results proves that the presence of humor can increase the body’s immune system to fight viruses that can attack the body, increase the number of antibodies to prevent infection of the upper respiratory tract, and increase diaphragm activity. Humor also functions to reduce feelings of pain and improve the quality of life in patients who have terminal illnesses. Not only that, laughing can also train the muscles and heart, blood circulation increases, and the production of stress hormones is reduced [31].

7.1.4.2 Psychological health

Humor can bring out positive emotions so that people will feel full of energy and cheerful, reducing anxiety, depression and reducing tension so that negative emotions disappear. Humor can also increase creativity, cohesiveness, and understanding of all forms of communication and can make various conditions that occur more effective [32]. Humor can give someone the opportunity to enjoy positive energy and reduce negative energy. Humor also influences a person’s point of view, has hope, makes things lighter, and has a positive correlation between self-esteem and a person’s psychology [32].

With humor, the ability to manage negative emotions and enjoy positive emotions can increase. Stress can be overcome with humor and can build closer relationships with other people. However, humor not only produces positive effects and makes you mentally healthy. Because there are two styles of humor that are less supportive, namely, the aggressive humor style and the self-blaming humor style. The first style is humor which aims to criticize someone, such as belittling and mocking other people.

Meanwhile, the second type of humor is making people laugh at their own expense such as insulting yourself and laughing at others. This is done so that he can be accepted by other people. Inappropriate use of humor can have a negative impact. Tactless humor can create conflicting tensions [32].

7.1.4.3 Social relations

Humor in social relationships has several benefits, namely:

7.1.4.3.1 Family world

Humor is also suitable for influencing life. From that point of view, a person will be more satisfied with their partner if their partner has a good sense of humor. If a partner has a good sense of humor, this can reduce stress, and this can make the couple’s quality of life more satisfying.

7.1.4.3.2 World of work

The influence of humor in the world of work has a positive influence. Researchers show that the presence of humor can increase productivity in facilitating business communication, increase organizational effectiveness, and can prevent the emergence of stress.

7.1.4.3.3 Academic world

By using humor in the learning process, this can result in an increased learning process for students. Therefore, the use of humor with students will produce a positive side. Because it can stimulate memory, open closed memories, motivate, and make it easier to understand and can help students remember the material they have studied.

7.1.5 Humor in da’wah messages

Sirah nabawiyah in his study, Prophet Muhammad has a humorous nature so that the dai knows about it. There is one hadith that narrates that someone asked the prophet Muhammad something about whether he would enter heaven. The Prophet replied, in heaven, the grandmother will not enter. Then, the grandmother cried. The Prophet Muhammad then sent someone to the grandmother to explain that the grandmother could enter heaven at a young age. Because there are no grandmothers in heaven, God has changed their form into youth and their status is like an angel.

In this story, we can learn that humor is permitted in Islam. The Prophet Muhammad has set an example that delivering preaching material is fun and relaxed. The Prophet Muhammad used humor, not only to make people smile but also to contain good news. The humor used by the Prophet Muhammad was not excessive and never got out of control and remained polite so as not to cause negative impacts related to his preaching. The use of humor in the preaching process is important. In getting mad’u’s attention, humor is the best way to do preaching.

Not only that, many preachers still carry out one-way communication. According to Aang Ridwan, a person’s effective time to receive a monolog message from another person is around 10 minutes. More than that, Mad’u returned to her personal problems, such as daydreaming, feeling sleepy, remembering her work, and so on. Therefore, a preacher needs to insert humor into his preaching so that he can concentrate more on the content of the message he is conveying [28].

However, you need to remember that in Islam, it is not permissible to joke excessively. Because humor is only used as an addition to preaching, it is not the main thing in preaching. It is feared that this could offend someone’s feelings and lead to other people’s self-esteem. However, you need to remember that Islam is not allowed to joke excessively. The humor conveyed remains an addition, not the main ingredient in preaching. Because it is feared that this could lead to a person’s self-esteem, slander, and offend other people’s feelings.

7.2 The role of language in da’wah via the internet

The role of language in people’s lives is very important. In life, we cannot imagine if there was no language used in communication media. Humans are said to be creatures who have thoughts and have culture because they have language. With language, humans can think and express things to other people. Furthermore, humans have thoughts and are cultured, different from animals. Animals cannot think and culture like humans because they do not have language. Language cannot be separated from aspects of human life, especially in preaching because language plays an important role in da’wah. Da’wah is the process of calling for goodness, using language in providing da’wah material to mad’u. By using language that is less communicative, mad’u can lead to failure, because without good use of language, the da’wah process will feel bland.

Language is very important in the development of da’wah. The use of language really needs to be implemented well. The process of da’wah is delivered orally, apart from using language, the success of the da’wah is also determined by the speaker or preacher who delivers the da’wah itself. Language is used in the process of conveying the contents of da’wah material to mad’u. The Big Indonesian Dictionary defines da’wah as broadcasting. This means broadcasts regarding religion and developing among the community, calls to embrace, learn about Islamic teachings, and practice them. Meanwhile, according to the Qur’an, da’wah is a call to do all good deeds and really needs to be done with humility, politeness, and wisdom [33]. If we look at several events that prove, in spreading Islamic teachings, especially to its adherents, this certainly cannot be separated from the language used in the main media. Language plays an important role in spreading religion in da’wah activities [34].