Audience Gratification through Social Media-Based Da'wah: Communication Strategies of Young Da'i in Bengkulu
Keywords:
Audience Communication, Social Media, Digital Da'wah, Young Preachers, Uses and Gratifications Theory (UGT)
Abstract
The rise of the digital era has significantly transformed the practice of Islamic da'wah, creating new opportunities for religious communication through social media. Platforms such as TikTok, Instagram, and YouTube have become strategic channels for disseminating Islamic messages, particularly among younger audiences who are deeply engaged in digital environments. This development requires young da'i to adopt communication strategies that are relevant to the preferences, expectations, and media habits of online users. This study aims to examine the digital communication strategies employed by young da'i in Bengkulu City and to analyze how these strategies address audience needs through the perspective of Uses and Gratifications Theory (UGT). The research uses a qualitative approach. Data were collected through in-depth interviews, digital observation, and documentation of da'wah content produced by five active young da'i across various social media platforms. The findings identify three main communication strategies. First, young da’i tailor their messages according to audience segmentation. Second, they use creative and visually engaging content formats to attract audience attention and increase message appeal. Third, they build participatory communication through comments, responses and audience feedback. These strategies reflect the four main dimensions of UGT, namely information, personal identity, social integration, and entertainment. This study contributes to the growing scholarship on digital da'wah communication and offers practical recommendations for strengthening social media-based da'wah training and enhancing digital literacy programs.
References
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[2] Abidin, Crystal. “‘Aren’t These Just Young, Rich Women Doing Vain Things Online?’: Influencer Selfies as Subversive Frivolity.” Social Media and Society 2, no. 2 (2016). https://doi.org/10.1177/2056305116641342.
[3] Abokhodair, Norah, AbdelRahim Elmadany, and Walid Magdy. “Holy Tweets.” Proceedings of the ACM on Human-Computer Interaction, 2020. https://doi.org/10.1145/3415230.
[4] Adeni, Adeni, Lukmanul Hakim, and Silviatul Hasanah. “Rethinking Islamic Da’wah Model in the Context of Digital Space.” In Proceeding of Saizu International Conference on Transdisciplinary Religious Studies, 285–94, 2023. https://doi.org/10.24090/icontrees.2023.348.
[5] Aini, Syarifah Nur, and Awanis Akalili. “Online Da’wah as Hijra Commodification Practice in Media by @Indonesiatanpapacaran Movement.” Informasi 51, no. 1 (2021): 133–68. https://doi.org/10.21831/informasi.v51i1.39218.
[6] Aziz, Moh. Ali. “Ilmu Dakwah Edisi Revisi.” Jakarta: Kencana, 2016.
[7] Aziz, Muhajir Sulthonul, Meithiana Indrasari, Eko Pamuji, E Rizky Wulandari, and M Adhi Prasnowo. “Systematic Review: Use of Digital Media as a Means of Communication of Da’wah.” Jurnal Spektrum Komunikasi 10, no. 2 (2022): 187–93. https://doi.org/10.37826/spektrum.v10i2.324.
[8] Campbell, H. A., & Tsuria, R. (Eds.). (2021). Digital religion: Understanding religious practice in digital media. Routledge.
[9] Carter, Nancy, Denise Bryant-Lukosius, Alba DiCenso, Jennifer Blythe, and Alan J. Neville. “The Use of Triangulation in Qualitative Research.” Oncology Nursing Forum 41, no. 5 (September 1, 2014): 545–47. https://doi.org/10.1188/14.ONF.545-547.
[10] Chen, Xi, Xiangdong Shen, Xiangmeng Huang, and Yu Li. “Research on Social Media Content Marketing: An Empirical Analysis Based on China’s 10 Metropolis for Korean Brands.” SAGE Open 11, no. 4 (2021). https://doi.org/10.1177/21582440211052951.
[11] Chillyness, Altruis Bizurai, and Luluk Fikri Zuhriyah. “Virtual Da’wah Through Youtube Channel (Communication Strategy Of Koh Dennis Lim’s Content In Building Public Trust).” Jurnal Peurawi: Media Kajian Komunikasi Islam 8, no. 1 (June 10, 2025): 1. https://doi.org/10.22373/jp.v8i1.30149.
[12] Daffah, Mohamad Iqbal, Andriani Kusumawati, and Wiyata Wiyata. “Unlocking Emotional Engagement: How Tiktok Live Streaming Transforms Customer-Brand Relationships in the Digital Era.” Bricolage : Jurnal Magister Ilmu Komunikasi 10, no. 2 (2024): 327. https://doi.org/10.30813/bricolage.v10i2.5641.
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[14] Fathul Amin, and Agus Ali Sururi. “Dakwah Digital: Mengukur Dampak Dan Efektivitas Kampanye Dakwah Online Terhadap Audiens Muda.” PROGRESIF: Jurnal Dakwah, Sosial, Dan Komunikasi 2, no. 1 (2025): 1–13. https://doi.org/10.63199/progresif.v2i1.31.
[15] Fathurrohman, Rizal, Dian Nur Anna, Sibawaihi Sibawaihi, and Muhammad Zaki Fahmi. “Framing Religious Hoaxes: Logical, Religious, and Legal Perspectives in Indonesia.” Religious: Jurnal Studi Agama-Agama Dan Lintas Budaya, 2024. https://doi.org/10.15575/rjsalb.v8i2.15545.
[16] Hidayatullah, Muhammad Syarif, Fathurrahman Azhari, Mahmud Yusuf, and Rahmat Fadillah. “Reconceptualization of Ideal Islamic Bankers in The Sharia Framework (An Effort to Create a Sharia Compliance Ecosystem).” Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies 20, no. 1 (2024): 107–27. https://doi.org/10.18196/afkaruna.v20i1.21393.
[17] Jaza, Fandi Khusnul, and Anisa Dwi Makrufi. “Analisis Dakwah Ustaz Irfan Rizki Haas Di Media Sosial TikTok.” Anida (Aktualisasi Nuansa Ilmu Dakwah), 2024. https://doi.org/10.15575/anida.v24i2.40204.
[18] Karunakaran, Rajarathi, and S. Selvabaskar. “Drivers of Zoomers’ OTT Consumption - Uses Gratifications Theory Approach.” In 2022 International Conference for Advancement in Technology, ICONAT 2022, 2022. https://doi.org/10.1109/ICONAT53423.2022.9726064.
[19] Katz, Elihu, Jay G Blumler, and Michael Gurevitch. “Utilization of Mass Communication by the Individual.” Critical Readings Media and Audiences, 1974.
[20] Katz, Ellihu, Jay Blumler, and Michael Guretvich. Uses of Mass Communication by the Individual. The Uses of Mass Communications: Current Perspectives on Gratifications Research, 1974.
[21] Lincoln, Yvonna S., Egon G. Guba, and Joseph J. Pilotta. “Naturalistic Inquiry.” International Journal of Intercultural Relations 9, no. 4 (January 1985): 438–39. https://doi.org/10.1016/0147-1767(85)90062-8.
[22] Maemonah, Sigit Purnama, Rohinah, Hafidh Aziz, Abda Billah Faza, Muhammad Bastian, and Ahmad Syafii. “The Shift in the Authority of Islamic Religious Education: A Qualitative Content Analysis on Online Religious Teaching.” Qualitative Report 27, no. 9 (2022): 1830–46. https://doi.org/10.46743/2160-3715/2022.5325.
[23] Mandaville, P. “Digital Islam: Changing the Boundaries of Religious Knowledge?” ISIM Newsletter 2, no. 1 (1999): 1–23.
[24] Miles B. Matthew, Michael A Huberman, Jhonny Saldana. Qualitative Data Analysis A Methods Sourcebook. Experiencing Citizenship: Concepts and Models for Service-Learning in Political Science, 2014.
[25] Miles, Matthew B., A. Michael Huberman, and Johnny Saldaña. “Qualitative Data Analysis A Methods Sourcebook.” Experiencing Citizenship: Concepts and Models for Service-Learning in Political Science, 2023.
[26] Nisa, Eva F. “Social Media and the Birth of an Islamic Social Movement: ODOJ (One Day One Juz) in Contemporary Indonesia.” Indonesia and the Malay World 46, no. 134 (2018): 24–43. https://doi.org/10.1080/13639811.2017.1416758.
[27] Rachmadhani, Arnis. “Otoritas Keagamaan Di Era Media Baru.” Panangkaran: Jurnal Penelitian Agama Dan Masyarakat 5, no. 2 (2021): 150–69. https://doi.org/10.14421/panangkaran.v5i2.2636.
[28] ———. “Otoritas Keagamaan Di Era Media Baru.” Panangkaran: Jurnal Penelitian Agama Dan Masyarakat, 2021. https://doi.org/10.14421/panangkaran.v5i2.2636.
[29] Rahman, Fazlul. “The Death of the Da’i: The Autonomization of Religious Messages within Cyberspace.” Ulumuna 22, no. 2 (2018): 255–76. https://doi.org/10.20414/ujis.v22i2.313.
[30] Rahman, Mufti fauzi. “Training In Content Creation for Dakwah as Community Service of Faculty of Social Sciences in Women’s Dakwah Organizations PC. Pemudi Persis Rancaekek and PC. Persistri Rancaekek In Bandung Regency.” Inaba of Community Services Journal 2, no. 2 (December 30, 2023): 74–78. https://doi.org/10.56956/inacos.v2i02.236.
[31] Raya, Moch Khafidz Fuad. “Digital Islam: New Space for Authority and Religious Commodification among Islamic Preachers in Contemporary Indonesia.” Contemporary Islam 19, no. 1 (2025): 161–94. https://doi.org/10.1007/s11562-024-00570-z.
[32] Rofiq, A. C., & Mashuri, S. “Contestation and Coexistence: The Puritanical Da’wah of Luthfi Bashori and Its Implication for Nahdlatul Ulama.” Komunika: Jurnal Dakwah Dan Komunikasi 19, no. 2 (2025): 241–56. https://doi.org/10.24090.komunika.v19i2.10631.
[33] Ruggiero, Thomas E. “Uses and Gratifications Theory in the 21st Century.” Mass Communication and Society 3, no. 1 (2000): 3–37. https://doi.org/10.1207/s15327825mcs0301_02.
[34] Siti Zaida Hanum, Surawan, Muhammad Al Farizi, and Sarimah Awang. “Interpersonal Communication Da’i; Analysis of Da’wah Styles on YouTube.” Mediakita 7, no. 2 (2023): 164–77. https://doi.org/10.30762/mediakita.v7i2.1024.
[35] Taja, Nadri, Arif Hakim, Asep Dudi Suhardini, Riyandi Baehaqi, and Muhamad Imam Pamungkas. “Puritan, Moderate, and Liberal Youth Muslim: Islamic Identity Typology Among Generation Z Students in Indonesian Universities.” Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies 20, no. 1 (2024): 16–40. https://doi.org/10.18196/afkaruna.v20i1.20529.
Published
2026-07-18
How to Cite
Mukhlizar, Baidhawy, Z., & Hidayat, S. (2026). Audience Gratification through Social Media-Based Da’wah: Communication Strategies of Young Da’i in Bengkulu. DAWUH : Islamic Communication Journal, 7(2), 351-365. https://doi.org/10.62159/dawuh.v7i2.2274
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Copyright (c) 2026 Mukhlizar, Zakiyuddin Baidhawy, Samsul Hidayat
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