The method of da'wah is a method, approach, or process in conveying da'wah that is calling out or inviting others, in order to practice the teachings of Islam or the activities of delivering Islamic teachings from one person to another, which is carried out consciously and intentionally in various planned ways. , so that the goal of finding happiness in life based on the pleasure of Allah SWT can be achieved. The purpose of this study is to describe the method of propaganda Ust. Suprapto to Bajingan in Campalok Jatisari, Arjasa sub-district, Situbondo district. The results showed that Ust. Suprapto in da'wah uses several methods, namely the mujadalah method which is applied by conducting discussions with the bastards and giving advice to thugs. The second is the bil hikmah method. In this method Ust. Suprapto jumps into the field to visit the bastards and show wisdom. Third is the method of mau'idzhah al-hasanah. this method Ust. Suprapto apply when there are mujahadah activities by giving enlightenment to the bastards.

People with mental disorders are continually increasing every year. However, they are very few who seek treatment. The causative factor is the limited mental health services. One solution is to develop services based on Islamic boarding schools or pesantren. For pesantren, mental health is part of da'wah bil-irsyad or counseling.This paper aims to describe the role and potential of ibu nyai (female scholars of pesantren) in developing local community-based public health services. The study used a qualitative method with an ethnographic-hermeneutic approach. The results show that firstly, ibu nyai had the potential as leaders for female students, many are highly educated, some have colleges and health facilities, and some have sizeable social capital. Second, ibu nyai had a concern for health services because of her theological motivation and passion for da’wah. Third, ibu nyai has a powerful social network, which is expected to be helpful as a communication strategy for strengthening public health. Islamic boarding school-based public health has its own appeal and market share. This research is useful for developing public health science based on local wisdom. Masyarakat yang mengalami gangguan jiwa setiap tahun selalu meningkat. Mereka sedikit sekali yang berusaha mencari pengobatan. Faktor penyebabnya, karena terbatasnya layanan kesehatan mental. Salah satu solusinya, mengembangkan layanan yang berbasis pesantren. Bagi pesantren, kesehatan mental termasuk bagian dakwah bil-irsyad atau konseling. Tujuan tulisan ini untuk mendeskripsikan peran dan potensi ibu nyai dalam mengembangkan layanan kesehatan masyarakat berbasis komunitas lokal. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi-hermeneutik. Hasil penelitian menunjukkan bahwa pertama, para ibu nyai berpotensi sebagai pemimpin bagi santri perempuan, banyak yang berpendidikan tinggi, ada yang memiliki perguruan tinggi dan fasilitas kesehatan serta memiliki modal sosial yang besar. Kedua, ibu nyai memiliki kepedulian terhadap layanan kesehatan karena motivasi teologis dan semangat khidmah dalam berdakwah. Ketiga, ibu nyai memiliki jejaring sosial yang sangat kuat, yang diharapkan bermanfaat sebagai strategi komunikasi dalam penguatan kesehatan masyarakat.  Kesehatan masyarakat berbasis pesantren memiliki daya tarik dan pangsa pasar tersendiri. Penelitian ini berguna untuk mengembangkan ilmu kesehatan masyarakat yang berbasis kearifan lokal.

Hodo is a ceremonial ritual of Pariopo tribe in order to ask for rain. This ritual is survival ancestor since hundred of past which has endured to this day. In spite of development, this ritual changes and developments in line with the changing era and times. Behaviour and diversity society of Pariopo Tribe also influence changes in Hodo’s Ritual, because the society of Pariopo Tribe are 100% Moslems. Acculturation of cultural and religious values seems very united in the implementation of this ritual later. The unification between cultures and religious values can be seen from the poems of Pamojhi songs that were rebounded as long as Ritual takes place. Pamojhi’s songs depicted religious values of Islam which is very deep breath. It is the core of the religious teaching from the building joins of faith. The meaning of Pamojhi’s songs is one note withIslamic theology. The First is devotion, a belief where there is no God to worship except Allah. And the Second is petition and Connection, its mean of certainty about power of the one supreme which regulates al human life. So, the third is surrender, human of submission form slave to ruler after pass up petition or attempt to get something which be desired. These values are embodied in the magic spell ritual worship in the implementation of Hodo, either explicitly or implicitly, that the ritual could be accepted by society and survive until now.

Music is one of the habits of Indonesian people in conveying their dakwah about Islam. Pre- aching through music is very easy to accept among the general public, because the majority of dakwah recipients love the art of singing music, and music is not new among Shafi’iyah scho- lars. Differences of opinion about singing and music have yet to find results. Those who justify and forbid have a strong proposition. However, the prohibition of singing and music is not ab- solute. When singing and music are used for good things, the law is allowed. Preaching through singing and music is one way to use both for good things. Thus, preaching through the singing and music of the law is permissible. The ability to utilize music as a proselytizing medium must pay attention to several factors that barrier the ability to utilize singing and music. There are five factors that must be considered in using music as a medium of da’wah, namely: singer factor, to- ol factor, listener factor, song content, listener condition factor as a layman. Regarding musical instruments, Shafi’iyah scholars punished him by dividing it into two. First, musical instruments are allowed; Second, banned musical instruments. Musical instruments that agreed allowed by the jumhur ulama only duff (tambourine or musical instruments that were hit). Regarding other musical instruments, Shafi’iyah are still at odds in punishing them.

In the current millennial era, there are so many da'wah activities, both directly and indirectly, whether they are digital-based or not. However, in particular, the kiai prefer to go directly to the field of da'wah, touch directly and interact directly. As for the da'wah carried out by KHR. Ahmad Azaim Ibrahimy to the becak brother whom most people underestimate in terms of social stratification. This article will describe the KHR propaganda strategy. Ahmad Azaim Ibrahimy against his brother becak in Sukorejo Situbondo. The research method used is a qualitative research method. The results show that KHR. Ahmad Azaim Ibrahimy uses three strategies used in preaching, namely hikmah, mauidhatil hasanah, and mujadalah. Mau'dhatul hasanah delivered by KHR. Ahmad Azaim Ibrahimy to the becak brother can be categorized into two principles, namely the principle of qoulan maisyuraa and the principle of qoulan layyina. Another strategy carried out by KHR. Ahmad Azaim Ibrahimy is advice, stories, criticism and instructions