Muhammad Asnawi Nasution, Muhammad Habibi Siregar

Planning of Da'wah Nahdlatul Ulama in Tackling Online Gambling Behavior in the Muslim Community of Batang Toru District, South Tapanuli Regency

Introduction

Planning of da'wah nahdlatul ulama in tackling online gambling behavior in the muslim community of batang toru district, south tapanuli regency. Explore Nahdlatul Ulama's da'wah planning to combat online gambling among the Muslim community in Batang Toru. Discover strategies, needs assessment, and community engagement.

Abstract

Nahdlatul Ulama (NU) is one of the Islamic organizations in Indonesia. In the current digital era, with the advancement of communication technology, especially in the field of smartphone technology, it has provided many conveniences that are useful in life, but on the other hand, it has also provided many disadvantages. The purpose of this discussion is to plan Nahdlatul Ulama (NU) da'wah efforts in addressing online gambling behavior within the Batang Toru District community. This research is included in the type of qualitative descriptive research. The results of the study show that, in the context of da'wah, the strategies developed to eradicate online gambling are varied. Therefore, serious thinking and movement are needed for da'i to anticipate the onslaught of online gambling sites and activities. Because of the complexity of the causes of the spread of online gambling, its eradication also requires a planned and organized strategy. The first step in planning da'wah is to recognize the real conditions of society. For suggestions, NU can conduct a needs assessment through a participatory approach, such as community discussions, local surveys, and in-depth interviews with community leaders. With accurate data, da'wah planning can be arranged contextually.

Review

This paper addresses a highly pertinent and timely issue: the strategic planning of Nahdlatul Ulama (NU) da'wah in confronting the pervasive problem of online gambling within the Muslim community of Batang Toru District. In an era dominated by digital technology, the convenience offered by smartphones has unfortunately been accompanied by significant social disadvantages, making this research critically relevant. The qualitative descriptive approach is appropriate for exploring the nuances of da'wah strategies. The abstract effectively highlights the urgency for NU and its da'i to seriously contemplate and implement organized strategies to counter online gambling, emphasizing the need for understanding the complex causes behind its spread and the importance of recognizing the real conditions of society. While the study's focus is commendable, the abstract could benefit from greater clarity regarding the execution of its "qualitative descriptive research." It states that "the results of the study show that... the strategies developed to eradicate online gambling are varied," but it does not specify *how* these varied strategies were identified or *what* these strategies entail. The subsequent discussion largely shifts to suggesting future actions for NU, such as conducting needs assessments through participatory approaches, rather than detailing specific findings *from the current study* concerning NU's existing planning or the particular nuances discovered in Batang Toru. A clearer distinction between the study's empirical findings and its prescriptive recommendations would strengthen the perceived impact and originality of the research itself. Overall, the paper tackles a vital socio-religious challenge and offers a foundational perspective on how a major Islamic organization like NU can respond. The abstract sets the stage for a study that, if fully elaborated, could provide valuable insights into community-based interventions against digital harms. For the full paper, it would be highly beneficial to expand on the specific methodologies employed to gather data on NU's planning efforts, detail the "varied strategies" that were uncovered or analyzed, and articulate more precisely the unique findings that emerged from the Batang Toru context. Such elaborations would significantly enhance the paper's contribution to both academic discourse on digital da'wah and practical efforts in community resilience.

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