This study examines how religion-based political communication is constructed, disseminated, and interpreted in the Regional Head Election (Pilkada) of North Padang Lawas Regency, a region characterized by strong religious authority and dense religious networks. Moving beyond descriptive accounts, this research offers an analytical contribution by demonstrating how religious symbols, narratives, and actors operate simultaneously as framing devices, sources of social identity, and instruments of political legitimacy within local electoral contestation. Employing a qualitative political communication approach, data were collected through in-depth interviews with key religious institutions—Majelis Ulama Indonesia (MUI), Nahdlatul Ulama (NU), Muhammadiyah, and Al Washliyah—supported by document analysis and campaign material review. The findings reveal three main patterns: (1) religious narratives are strategically framed to construct candidates’ moral legitimacy; (2) religious leaders and networks function as opinion leaders who translate political messages into normative religious values; and (3) hybrid communication patterns combining face-to-face religious forums and digital media amplify emotional resonance while narrowing spaces for critical political deliberation. The integration of framing theory and social identity theory demonstrates that religion-based communication not only mobilizes voter participation but also shapes collective political preferences grounded in socio-religious identity rather than programmatic evaluation. North Padang Lawas serves as a critical case illustrating how local religious authority intensifies both the effectiveness and ethical risks of religion-based political communication. This study contributes to political communication scholarship by highlighting the dual role of religion as a mobilizing resource and a potential source of social polarization, offering implications for ethical campaign practices and the preservation of social cohesion in local democracies.
While Green Islam has attracted scholarly attention as a normative discourse, empirical research on how pesantren operationalize ecological resilience remains limited. This study examines the resilience processes of Pesantren Sirajul Huda and its surrounding community in Central Lombok in responding to climate-related challenges and post-pandemic socio-economic pressures. Employing an interpretive case study design and Kumpfer’s (1999) resilience framework, the study explores how resilience is constructed through the interaction of religious authority, social capital, ecological practices, and community participation. The findings reveal that resilience within the pesantren is not merely a technical response to environmental challenges but a religiously grounded social process. Religious authority, trust-based social relations embedded in the notion of barakah, and institutional participation function as key protective factors that mobilize collective action. Through ecological education, organic farming, and vocational programs, environmental stewardship is translated into practical adaptation strategies that support supplementary subsistence, livelihood diversification, and community well-being.The study extends Kumpfer’s framework by proposing the concept of charismatic resilience, defined as community resilience facilitated by the interaction of religious authority, trust-based social relationships, and institutional mechanisms of collective mobilization. These findings demonstrate how Islamic educational institutions can integrate religious values with climate adaptation practices to strengthen social well-being and adaptive capacity.
The development of technology and culture has transformed Islamic da'wah from conventional forms into creative and emotional expressions, notably through religious songs. The song “Qalbi Fii Madinah” by Maher Zain and Harris J represents contemporary Islamic music embedded with spiritual symbols and da'wah messages. This study aims to analyze the song as a medium of da'wah by interpreting the religious symbols in its lyrics and visuals, and assessing their compatibility with Islamic da'wah principles. This research employs a descriptive qualitative method using content analysis. The primary analytical framework is built upon Charles Sanders Peirce’s semiotic triadic model representamen, object, and interpretant, while Clifford Geertz’s cultural theory of symbols is utilized strictly as a subordinate contextual reference. Additionally, a normative analysis grounded in Islamic jurisprudential principles is applied to evaluate the permissibility and ethical boundaries of the song's artistic expression. The findings show that the song presents religious symbols representing love for the Prophet Muhammad, longing for Madinah, and an invitation to strengthen spiritual awareness. Normatively, the song aligns with the principles of da'wah bil hikmah and mau'izah hasanah, as its messages are conveyed through ethical, gentle, and spiritually meaningful expressions without contradicting sharia values. Therefore, “Qalbi Fii Madinah” serves as a valid contemporary form of Islamic da'wah that effectively communicates religious values through a structured symbolic and aesthetic musical framework.
The crime of Trafficking in Persons (TIP) in Indonesia is predominantly understood through the lenses of law enforcement and structural factors such as poverty and irregular migration, whereas mediation mechanisms at the family level during the pre-recruitment phase remain conceptually under-synthesized. This gap results in the fragmentation of prevention approaches, which have yet to fully address risk production at the household level. This study aims to reconstruct a tiered TIP prevention model by positioning family protective literacy as a risk mediator. Employing a qualitative approach based on a targeted literature review, this study conducts a thematic analysis of literature published between 2016 and 2025 concerning vulnerability, migration, social protection, and collaborative governance. The synthesis reveals that structural pressures do not deterministically lead to exploitation; rather, they are mediated by the family's capacity to comprehend safe migration procedures, scrutinize recruitment information, and mitigate financing risks. Legal, digital, and financial literacies function as mediation nodes connecting macro-level pressures with micro-level migration decisions, which are subsequently reinforced or undermined by community and village dynamics, alongside macro-level governance orchestration. Ultimately, this study proposes the Protective Literacy-Based Tiered Prevention Model as a conceptual contribution to bolster preventive approaches within the social welfare system.
The rapid development of digital technology, particularly Artificial Intelligence (AI), has significantly transformed communication practices, including the field of da'wah. This study aims to examine the integration of Islamic communication ethics in the utilization of AI for da'wah in the digital era. This research employs a qualitative, sociological design to understand the social dynamics, communication patterns, and ethical implications of AI use in contemporary da'wah activities. The analysis is grounded in the perspectives of Islamic communication ethics and the sociology of communication, which emphasize the relationship among technological development, religious communication, and social values. Data were collected through a literature review of scholarly publications related to Islamic communication ethics, digital da'wah, and Artificial Intelligence. The findings indicate that AI offers significant opportunities to expand the reach, efficiency, interactivity, and personalization of da'wah messages. However, its implementation also raises sociological and ethical concerns, including the spread of misinformation, the distortion of religious messages, algorithmic bias, the weakening of religious authority, and the potential decline in humanistic interactions between da'i and mad'u. In this context, Islamic communication ethics, reflected in the principles of qaulan sadidan (truthfulness), qaulan layyinan (gentleness), qaulan balighan (effectiveness), and tabayyun (verification), offer an important normative framework for ensuring ethical and responsible AI-based da'wah practices. This study contributes to the field of Islamic Communication and Broadcasting by enriching the discourse on digital da'wah, communication ethics, and the sociological implications of emerging technologies in religious communication. The study concludes that integrating Islamic ethical values with technological innovation is essential for maintaining the effectiveness, credibility, and moral integrity of da'wah in the digital age, where AI serves as a supporting medium rather than a substitute for human religious guidance.
This study was motivated by the Indonesian government’s efforts to strengthen religious moderation through Presidential Regulations No. 18 of 2020 and No. 58 of 2023, which emphasize tolerance, anti-violence, national commitment, and acceptance of local traditions. Ideally, these policies are expected to create a peaceful and inclusive society. However, intolerance and radicalism are still found in religious life, including in the preaching practices of dai. Therefore, this study examines the factors influencing dai’s understanding of religious moderation. The method used is a quantitative approach with a multivariate regression, involving 134 dai selected through purposive sampling. The results indicate that educational background (X1), social status (X6), and religious affiliation (X7) have a significant positive effect on the religious moderation of dai, while profession (X2) and place of residence (X5) show a significant negative effect. In contrast, gender (X3) and age (X4) do not significantly influence religious moderation. Since this study employed purposive sampling with a limited number of respondents, the findings are intended to provide exploratory insights into the factors influencing religious moderation among dai rather than broad generalizations to the wider population. In conclusion, the findings of this study indicate that educational background, social status, and religious affiliation significantly influence the religious moderation of dai, while profession and place of residence show a negative influence. These results imply that strengthening religious moderation among dai can be supported through educational programs and social empowerment strategies within the Palembang community.
This study examines multicultural da'wah and interethnic communication between the Madurese and Tenggerese in supporting the development of local wisdom in Malang Regency. The diversity of local wisdom includes culture, religion, race, language, tribe, tradition, and others. The method applied is qualitative research with a descriptive analysis approach. The results of this study are: 1). Multicultural da’wah communication between the two tribes shows interaction patterns that lead to cultural assimilation and acculturation, 2). Although they have different mother tongues (Madurese and Tenggerese), Indonesian functions as the main means of communication, 3). Local wisdom passed on by both tribes, such as the values of cooperation, deliberation, and mutual respect, serve as a strong foundation for building harmonious relationships, 4). Community leaders and religion leaders from both tribes have an important role in helping communication and resolving disputes. In a culturally diverse society, wisdom and awareness of diversity are needed to respect existing differences. The development of a shared identity through multicultural da'wah communication is gradual as part of the Malang Regency community, where ethnic diversity is considered an asset, not an obstacle. This strengthens the sense of ownership and solidarity among a society with various cultures.
This study examines the innovative da’wah strategies of Muslimat Nahdlatul Ulama in integrating Ahlussunnah Wal Jama'ah (Aswaja) values amid ongoing social transformation in East OKU Regency, Indonesia. Using a field-based qualitative approach, data were collected through in-depth interviews, non-participant observations, and document analysis involving Muslimat NU leaders, religious figures, and community members. The findings indicate that Muslimat NU adopts a culturally grounded and digitally integrated da’wah model that combines social media engagement with community-based religious activities. This approach enhances the relevance of da’wah in contemporary society while strengthening women’s participation in both religious and social spheres. In addition, da’wah bil-hal (action-based preaching) is implemented through socio-economic empowerment programs, enabling women to develop economic independence and active social roles. The study further reveals that Aswaja values moderation, balance, and tolerance are systematically internalized through participatory religious forums and community activities, transforming traditional gatherings into spaces for social learning and problem-solving. These strategies contribute to strengthening social cohesion and expanding the role of women as active agents in community development. This study contributes to the literature by demonstrating how local Islamic organizations adapt da’wah practices through the integration of cultural and digital approaches to address contemporary social challenges.
Research on da’wah has generally focused on sermons, communication strategies, and religious institutions, while the role of architecture as a medium of cultural da’wah has received relatively little conceptual and theoretical attention. This study aims to analyze how the architecture of the Cheng Ho Sriwijaya Mosque in Palembang functions as a symbolic medium in representing the acculturation of Islam within a multicultural society. This study is a qualitative research employing an experimental archaeology approach enriched by multidisciplinary perspectives, particularly studies in da’wah, architecture, and the semiotics of space. Data were collected through observations of architectural elements, analysis of documentation, and interviews with administrators and congregants. The results indicate that the mosque’s design represents da’wah communication through the integration of Chinese aesthetics, Malay cultural symbols, and Islamic spiritual values, manifested in the form of pagodas, color symbolism, and decorative motifs. These findings not only affirm the symbolic function of architecture as discussed in previous literature but also demonstrate that physical space operates as a non-verbal communication system that directly shapes the congregants’ religious experience. Theoretically, this study proposes the concept of cultural-architectural da’wah, a framework that positions architecture as an active medium in transmitting Islamic values through visual symbols and spatial experiences. Unlike cultural da’wah approaches that focus on social practices, this concept emphasizes the material-spatial dimension as an agent of religious communication. This study is expected to advance the development of da’wah studies, particularly in the field of culture-based da’wah communication, and to enrich the body of knowledge in Islamic architecture and cultural studies through the integration of spatial semiotics perspectives. These findings expand our understanding of Islamic acculturation by positioning architectural space as an active and communicative medium of da’wah; as a single case study, these findings are contextual in nature. Future research should test this framework comparatively across cultures to strengthen its conceptual validity.
Contemporary da‘wah studies have predominantly focused on digital preaching, Islamic popular culture, and transnational religious movements, while paying limited attention to contextual da‘wah models rooted in the intellectual traditions of local Indonesian ulama. As a result, the interaction between maslahat-oriented Islamic reasoning, ethical communication, and charismatic religious authority in shaping adaptive da‘wah practices remains insufficiently explored. This study aims to analyze the da‘wah thought of AGH. Sanusi Baco, examine audience perceptions of his preaching practices, and formulate a contextual maslahat-oriented da‘wah framework. This research employs a qualitative approach using observation, in-depth interviews, and documentation as primary data collection techniques. The data were analyzed through an interactive model consisting of data reduction, data display, and conclusion drawing. Data credibility was ensured through source triangulation, methodological triangulation, and member checking with informants. The findings demonstrate that AGH. Sanusi Baco’s da‘wah is constructed through three interconnected dimensions: first, maslahat-oriented fiqh reasoning grounded in fiqh al-awlawiyyāt; second, ethical communication characterized by simplicity, gentleness, and a non-confrontational approach; and third, moral authority established through exemplary conduct and ethical consistency. This study proposes a contextual maslahat-oriented da‘wah framework integrating rational religious consideration, ethical message delivery, and personal integrity as the basis of effective preaching. The novelty of this study lies in its integrative framework connecting Islamic legal reasoning, interpersonal da‘wah communication, and charismatic authority within the tradition of local Indonesian ulama. Theoretically, the study enriches contemporary da‘wah scholarship, while practically offering an analytical model for adaptive and socially inclusive da‘wah practices in plural Muslim societies.
The rapid development of digital technology, particularly Artificial Intelligence (AI), has significantly transformed communication practices, including the field of da’wah. This study aims to examine the integration of Islamic communication ethics in the utilization of AI for da’wah in the digital era. Employing a qualitative approach with a literature review method, this research analyzes various scholarly sources related to Islamic communication ethics, digital da’wah, and AI technology. The findings reveal that while AI offers substantial opportunities in expanding the reach, efficiency, and personalization of da’wah messages, it also presents ethical challenges such as the risk of misinformation, distortion of religious messages, loss of humanistic values, and weakened scholarly authority. In response, Islamic communication ethics grounded in principles such as qaulan sadidan (truthfulness), qaulan layyinan (gentleness), qaulan balighan (effectiveness), and tabayyun (verification) serve as essential guidelines to ensure that AI-based da’wah remains accurate, ethical, and aligned with Islamic values. The study concludes that the integration of ethical principles with technological innovation is crucial, where AI functions as a supportive tool rather than a replacement for human da’i. This integration not only enhances the effectiveness of da’wah but also preserves its moral and spiritual integrity in the digital age.
This study examines the mechanisms for preventing illegal hajj pilgrimages at the Ministry of Religious Affairs Regional Office in East Java through a Foucauldian governmentality framework. Using a qualitative case study methodology, data were collected through in-depth interviews with 15 ministry officials, direct observation of regulatory practices over 6 months, and documentary analysis of ministerial regulations, standard operating procedures, and enforcement records from 2023 to 2025. Data were systematically coded to identify governmental rationalities (e.g., risk management, spiritual welfare protection), technologies of power (e.g., registration databases, site inspections), and subject positions (e.g., "responsible pilgrim," "compliant travel agency"). Findings reveal three distinct governmentality modalities comprising disciplinary mechanisms through registration systems and surveillance, sovereign interventions via legal sanctions and permit revocations, and neoliberal techniques emphasizing self-regulation, operating not as separable analytical categories but as mutually constitutive tensions in which each modality conditions the effectiveness and limits of the others. Critically, the findings reveal that these governance mechanisms are constitutively implicated in reproducing the structural conditions of quota scarcity and extended waiting periods that generate illegal market demand in the first place. This study contributes to governmentality scholarship by demonstrating that the framework requires modification in Islamic bureaucratic governance contexts: pastoral rationalities here have not been secularized but Islamicized, collective religious obligation replaces liberal individualism as the normative anchor of subjectification, and the tripartite schema functions as an assemblage of productive tensions rather than a descriptive typology, extending the framework’s analytical purchase beyond the Western liberal democratic contexts in which it was originally developed.
This study critically addresses the marginalized position of environmental concerns in mainstream Islamic da'wah discourse by examining ecological da'wah as a systematically underdeveloped yet theologically grounded dimension of Islamic da'wah. Although environmental ethics is well established in Islamic theology, its translation into a da'wah framework remains fragmented and largely normative. In response to this gap, this study aims to reconceptualize ecological da'wah not merely as moral exhortation but as an integrative da'wah paradigm that connects theology, ethics, and socio-ecological practices. Using a qualitative sociological approach, this study draws on field observations, interviews, and empirical data from ongoing da'wah practices in the community, which are then analyzed using thematic content analysis techniques. Rather than rehashing established ethical concepts, this analysis critically reinterprets the key theological principles of khalifah (stewardship), amanah (trust), and mizan (cosmic balance) as operational categories for da'wah engagement with the ecological crisis. The findings of this study indicate that ecological da'wah has strategic potential to reshape religious communication by embedding environmental responsibility within theocentric moral reasoning and lived religious practices. However, the study also identifies structural and discursive constraints, including the dominance of anthropocentric models of da'wah and the absence of institutionalized ecological narratives within da'wah agendas. This study contributes to da'wah scholarship by offering a conceptual framework for ecological da'wah as a transformative and context-responsive model of Islamic da'wah. By repositioning environmental preservation as an integral component of religious responsibility, this study advances a theoretically grounded approach that enhances the relevance of Islamic da'wah in addressing contemporary global ecological challenges.
This study examines how Islamic education grounded in local wisdom is constructed and disseminated through the TikTok account of NU Lumajang. The research draws on the theoretical perspectives of the mediatization of religion and on Clifford Geertz's concept of religion as a cultural system to explain the interaction among media logic, religious authority, and local cultural values in digital environments. Employing a qualitative netnographic approach, the study investigates the production, circulation, and audience engagement of religious content on social media. Data were collected through the observation and documentation of 87 TikTok videos uploaded throughout 2025, analysis of user interactions in the comment sections, and in-depth interviews with account managers and selected followers to strengthen the interpretation of online findings. The findings reveal that Islamic education on TikTok NU Lumajang is communicated through short, visually engaging videos that integrate normative Islamic teachings with local traditions, cultural symbols, and regional languages. This strategy enables Islamic values to be conveyed in a contextual, inclusive, and accessible manner while reinforcing local cultural identity. The study concludes that TikTok NU Lumajang functions as a digital space where religious authority, local wisdom, and platform logics are continuously negotiated. The article contributes to the growing scholarship on digital religion by demonstrating how Islamic organizations utilize social media not only to disseminate religious teachings but also to preserve and recontextualize local cultural traditions within contemporary digital communication practices.
This study aims to analyze the social adaptation of Ethnic Chinese students in multicultural public universities in Medan, Indonesia, and explain how the Third Space emerges through identity negotiation within campus environments influenced by Islamic social norms. This study employed a qualitative approach within a constructivist paradigm. The research was conducted at Universitas Sumatera Utara (USU) and Universitas Negeri Medan (UNIMED), involving ten Ethnic Chinese undergraduate students selected through purposive sampling. Data were collected through semi-structured in-depth interviews and supporting documentation and analyzed using the interactive model of Miles, Huberman, and Saldaña. The findings indicate that social adaptation did not occur through complete cultural assimilation but through ongoing identity negotiation, enabling participants to maintain their cultural values while developing harmonious relationships with students from different ethnic and religious backgrounds. Islamic social norms were perceived as shared social values that encouraged mutual respect and inclusive interaction rather than cultural domination. The study concludes that the Third Space emerged through everyday intercultural interactions, allowing Ethnic Chinese identity and Islamic social norms to coexist within an inclusive social environment. These findings extend Bhabha's Third Space framework in explaining minority students' social adaptation in multicultural higher education settings.
Although the Prophet’s Birthday (Maulid Nabi) is not explicitly prescribed as a religious observance in Islamic scripture, its widespread practice across Southeast Asia demonstrates how religious traditions are continuously shaped by social, cultural, and political contexts. Existing studies have predominantly examined Maulid as a form of religious devotion, cultural heritage, or local religious expression, while comparative analyses of how Maulid functions as a site of power formation and contestation across different Muslim societies remain limited. This study addresses this gap by examining how Maulid traditions operate within distinct configurations of authority, identity, and social practice in Brunei Darussalam, Pattani (Thailand), and Indonesia. Drawing on Foucault’s discourse theory of power and Bourdieu’s theory of practice, the study employs a comparative qualitative approach based on the analysis of relevant literature, historical accounts, and documented Maulid practices. The findings demonstrate that Maulid is not merely a ritual commemorating the Prophet’s birth but a socially embedded practice through which religious authority, political legitimacy, and collective identity are produced and contested. In Brunei Darussalam, state-sponsored Maulid celebrations contribute to the symbolic reinforcement of the Sultan’s sovereign authority. In Pattani, Maulid functions within particular social contexts as a marker of Malay-Muslim identity and, for some groups, as a symbolic expression of resistance to dominant political structures. In Indonesia, the celebration has become an arena of contestation between traditionalist and puritan-oriented interpretations of Islamic practice. By comparing these three contexts, this study advances existing scholarship by demonstrating that Maulid constitutes a dynamic arena in which religious practice intersects with power relations, cultural identity, and political authority. The study therefore contributes a comparative perspective to the sociology of Islamic ritual and da’wah studies by conceptualizing Maulid as a form of cultural da’wah whose social and political meanings are contingent upon the structures within which it is practiced.
This study analyses how the #WargaBantuWarga movement during the 2025 Sumatra floods functioned as a form of digital mass communication while manifesting the value of ta’awun in the online public sphere. This study employs a qualitative approach with a netnographic method to examine the #WargaBantuWarga movement as a practice of digital mass communication in the context of the 2025 Sumatra floods. Data were collected through digital documentation and non-participant observation, then analysed through data reduction, data display, and conclusion drawing, with source triangulation used to strengthen validity. The findings reveal that #WargaBantuWarga developed into a node of digital mass communication connecting the documentation of suffering, the dissemination of aid information, the mobilisation of donations, moral support, and criticism of the slow formal response. Conversations that continued into the post-disaster phase indicate that the hashtag moved beyond functioning as a simple issue marker and became a medium sustaining the visibility of the crisis while encouraging public engagement. Ta’awun was manifested through ta’awun maklumat, maliyah, ma’nawiyah, and amaliyah, all circulating across platforms. The study concludes that digital mass communication in disaster contexts serves not only as an informational channel, but also as a moral space that communicatively shapes solidarity, responsibility, and collective action. This study contributes to the field of communication studies, particularly digital mass communication, disaster communication, and Islamic communication ethics, by showing how online public participation during disasters can manifest ta’awun as an ethical principle embedded in digital solidarity practices.
Studies on Islamic political parties in Indonesia have largely focused on ideological debates between Islam and democracy or descriptive analyses of electoral behaviour, leaving limited attention to the strategic transformation of cultural Islamic parties in contemporary electoral politics. This article examines the role of Partai Kebangkitan Bangsa (PKB) in Indonesian Islamic politics, asking three interrelated questions: how does PKB's cultural Islamic identity function as both a resource and a constraint in electoral competition? What mechanisms explain its transition from grassroots democratic education towards electoral pragmatism? Moreover, under what conditions does digital outreach reinforce rather than erode its traditional Nahdlatul Ulama (NU) base? Employing a critical narrative review of peer-reviewed journal articles, academic books, theses, and relevant political documents, this study synthesises scholarship from 1998 to 2024. The conceptual framework draws on Schwedler's inclusion-moderation thesis, Bayat's post-Islamism perspective, Pitkin's typology of representation, and Hefner's civil Islam framework. The findings reveal four interrelated patterns: PKB's cultural Islamic identity functions as a strategic resource that differentiates it within Indonesia's Islamic political spectrum; during the early Reformasi period (1999-2008) it served as an agent of grassroots democratic socialisation; from 2010 to 2020 a calculated shift towards electoral pragmatism unfolded; and the 2024 General Election demonstrated an adaptive integration of cultural legitimacy, policy-based representation, and digital outreach. The study contributes a theoretically grounded reconceptualisation of PKB as a culturally rooted yet strategically adaptive political actor, illustrating broader dynamics of moderation, identity negotiation, and democratic consolidation in contemporary Indonesian politics.
This study examines the development of Islamic communication scholarship in Indonesia as reflected in publications within leading Scopus-indexed journals between 2016 and 2024. By employing a bibliometric approach and conducting keyword analysis across eight selected journals, the research maps key trends, publication dynamics, author and institutional contributions, as well as the dominant thematic orientations of the field. The analysis covers publication volume, citation performance, and collaboration networks among scholars. The findings indicate that, although still relatively limited, research output in Islamic communication has steadily increased over the past nine years. Prominent themes include marketing, literacy, business, tourism, banking, and finance, which have emerged as central areas of scholarly attention. The study also identifies a growing pattern of collaboration among authors, both nationally and internationally. Overall, these results provide a comprehensive picture of the trajectory of Islamic communication research in Indonesia, offering important implications for future inquiry, and encouraging greater cooperation and innovation among researchers in this discipline.
This article aims to identify and conceptualize the “manhaj” message as an epistemological category within Salafi da’wah practices in West Sumatra. This study is an extension of existing theories of da’wah messages, which have so far been limited to the aspects of 'aqidah, sharia, and akhlak, while the aspects that shape religious practice and the formation of a framework of thought in understanding religious teachings have not yet received attention from experts and academics in the field of da’wah. Using a qualitative exploratory-conceptual approach, the author collected data from various studies on Salafi da'wah in West Sumatra through interviews, observations, and documentation of various online and offline studies conducted by the Salafi da'wah community. This study found that the "manhaj" is one of the most important messages in Salafi da'wah activities. This message emphasizes following the Sunnah (ittiba` as-sunnah), rejecting innovation (bid'ah), issuing warnings (tahdzir), and reinforcing the authority of specific scholars as the primary reference in religious practice. This manhaj message not only serves as da'wah material in da'wah studies but also shapes an individual's way of thinking in understanding, practicing, and evaluating their religious practices. Thus, the manhaj message functions as the epistemological foundation of Salafi da'wah. This study concludes that the concept of "manhaj" is a significant category in the study of da'wah, expanding the analytical framework for da'wah messages from a normative to an epistemological dimension, and making a theoretical contribution to the development of da'wah studies in the contemporary era.
