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Analisis Pemikiran Al-Ghazali pada Konteks Komunikasi dalam Dakwah: Studi Pustaka

Introduction

Analisis pemikiran al-ghazali pada konteks komunikasi dalam dakwah: studi pustaka . Analisis pola komunikasi dakwah Al-Ghazali melalui metode ihtisab. Pahami sepuluh tahapan amar ma'ruf nahi mungkar yang terstruktur untuk hasil maksimal.

Abstract

Doing da'wah amar ma'ruf nahi mungkar is a noble thing. Therefore, this da'wah is meaningful in the sight of Allah. In addition, da'wah is also the subject of religion, so it is important to do it. Da'wah amar ma'ruf nahi munkar must be done with full readiness. And in the process, the method used must be really structured, because the purpose of this da'wah is to prevent disobedience and evil, eradicate crime, and invite others to return to the way of Allah. The problem studied in this study focuses on the communication pattern of Imam Al-Ghazali's da'wah which is based on three legal sources, namely the Qur'an, Hadith, and Atsar. The goal is to analyze in depth how the stages that can be used in da'wah amar ma'ruf nahi munkar. This research is a qualitative methodological research using library research and observation. The results of the qualitative research show that the communication pattern of Imam Al-Ghazali's da'wah is explained in the discussion of the ihtisab method. Ihtisab is a method of proselytizing amar ma'ruf nahi munkar in which there are ten themes of stages, namely ta'arruf, ta'rif, prohibition, rebuke, preventing by hand, tahdid & takhwif, preventing with limbs or objects, war. The ten themes must be carried out in a coherent manner so that the results are maximized and do not cause chaos afterward. In writing, the researcher realizes that there are still shortcomings in the solution. Therefore, this research is expected to be a basic reference for a deterrent to evil and can be continuously updated by further researchers. This is so that Imam Al-Ghazali's method of da'wah is not forgotten even though it is consumed by the times. And with the renewal, Imam Al-Ghazali's da'wah method can still be used even though the times have changed.

Review

This study, "Analisis Pemikiran Al-Ghazali pada Konteks Komunikasi dalam Dakwah: Studi Pustaka," tackles a highly relevant and important topic by exploring the communication patterns inherent in Al-Ghazali's thought concerning *da'wah amar ma'ruf nahi mungkar*. The abstract effectively highlights the timeless significance of *da'wah* and positions Al-Ghazali as a crucial historical figure whose insights can inform contemporary practice. The research aims to meticulously analyze the stages of *da'wah* as derived from primary Islamic sources, namely the Qur'an, Hadith, and Atsar, through the lens of Al-Ghazali's intellectual framework. Identifying the *ihtisab* method as central and detailing its ten thematic stages, from *ta'arruf* to *war*, offers a promising structure for understanding a systematic approach to proselytization and moral enforcement. While the premise is strong, the abstract presents several areas that would benefit from greater clarity and precision within the full manuscript. Firstly, the methodological statement of "qualitative methodological research using library research and observation" raises questions, particularly regarding how "observation" is employed in a purely "Studi Pustaka" (library study) of historical thought. This requires a more detailed explanation. Secondly, the abstract's initial general statements about *da'wah* could be streamlined to more directly introduce the specific research problem and goal. Furthermore, the abstract's presentation of *ihtisab*'s ten stages, which include potentially contentious elements such as "preventing by hand" and "war," as "communication patterns" demands significant contextualization and nuanced discussion within the paper. Without this, there's a risk of misinterpretation or oversimplification of Al-Ghazali's complex ideas, especially regarding their application in modern communication contexts. Despite these points, the research holds considerable potential to contribute to the fields of Islamic studies, communication, and *da'wah* methodology. To maximize its impact, the authors are encouraged to refine the methodological section, providing a robust justification for all research approaches. Crucially, the detailed exposition of *ihtisab*'s stages should be accompanied by a thorough theoretical framework that unpacks the historical, ethical, and practical implications of each stage, particularly the more coercive ones, within Al-Ghazali's worldview and for contemporary application. Finally, the abstract's concluding remark about "shortcomings in the solution" needs to be articulated more clearly, specifying what "solution" refers to and what specific limitations were encountered. This would allow for more precise recommendations for future research, ensuring Al-Ghazali's rich legacy in *da'wah* remains relevant and adaptable to changing times.

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