Abstract. The Purpose of this study was to find out the DKM Preaching strategy of the jami Alhuda mosque towards urban communities whi are rather difficult to understand the contents of the Friday sermon message using Sundanese language which influences their religious understanding, thus making urban people view that a mosque is in the midst of a rural community environment. Hegarwangi is merely a place of worship. This research uses a descriptive study method with a qualitative approach. Methods of data collection is done by means of observation, interviews, documentation. The stages of data analysis in the study, namely data collection, data reduction, data presentation and drawing conclusions. The result of this study show that the Jami Alhuda mosque in its sermons is not effective for urban people, and urban people’s religious understanding does not develop through the Friday sermon delivered by the jami Alhuda mosque preacher in hegarwangi Village. Abstrak. Tujuan penelitian ini ingin mengetahui strategi dakwah DKM masjid jami alhuda terhadap masyarakat urban yang agak sulitvdalam memahami isi pesan khutbah jumat dengan menggunakan Bahasa sunda yang berpegaruh terhadap pemahaman keagamaanya, sehingga menjadikan masyarakat urban berpandangan bahwa sebuah masjid yang berada di tengah-tengah ibadah saja. Penelitian ini menggunakan metode studi deskriptif dengan pendekatan kualitatif. Metode pengumpulan data dilakukan dengan cara observasi, dokumentasi, tahap analisis data dalam penelitian ini, yaitu pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian ini terlihat bahwa strategi dkm masjid jami alhuda dalah khutbah nya tidak efektif bagi masyaraka urban dan pemahaman keagamaan masyarakat urban tidak berkembang melalui khutbah jumat yang disampaikan khatib masjid jami alhuda didesa hegarwangi.
CITATION STYLE
Randi Wahyu Rahmadhan, & Nandang HMZ. (2023). Strategi Dakwah DKM Jami Al-Huda kepada Masyarakat Urban dan Dampaknya terhadap Pemahaman Agama. Jurnal Riset Komunikasi Penyiaran Islam, 55–62. https://doi.org/10.29313/jrkpi.vi.2284
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