DAKWAH INKLUSIF DALAM MENINGKATKAN TOLERANSI BERAGAMA: STUDI KASUS DAKWAH LAKPESDAM NU JEPARA PADA KONFLIK MASYARAKAT ISLAM DAN KRISTEN DI DESA DERMOLO KECAMATAN KEMBANG KABUPATEN JEPARA

The plurality of characters in a society is considered necessary to present an attitude and action to maintain harmony and create tolerant relationships. This is because a pluralistic society is more prone to conflict than peace. One of the conflicts that often occurs is religious conflict. The establishment of houses of worship in the midst of a community that mostly adheres to other religions is one of the causes of inter-religious conflicts, as is the condition of conflicts between Islam and Christianity related to churches in Dermolo Village, Kembang District, Jepara Regency. There are at least two factors causing the religious conflict, namely: 1) Pros and cons regarding permits and 2) Rejection of local residents. Lakpesdam NU as one of the institutions under the auspices of the Nahdlatul Ulama Religious Organization apart from being an institution that functions in empowering humans for social transformation that is just and dignified, it also functions as an institution that handles strategic issues such as religious conflicts. One model of da'wah that is relevant to conflict conditions is inclusive da'wah. Inclusive da'wah is a model of da'wah that mainstreams the message of unity, universal faith (rahmatan lil alamin), and social piety. In addition to the use of inclusive da'wah as an alternative to respond to religious conflicts, the message-design logic communication strategy can also be used to increase religious tolerance in a community in conflict. Thus, the formulation of the problem in this thesis is how the inclusive da'wah pattern of Lakpesdam NU Jepara in a situation of religious conflict in Dermolo Jepara Village and how the inclusive da'wah pattern in increasing religious tolerance in Dermolo Jepara Village. In this study, the researcher used a qualitative approach with a case study strategy. The case study strategy was chosen to look at events or events that occurred in the pattern or actualization of inclusive da'wah and communication strategies for the logic of message design for Lakpesdam NU Jepara in responding to religious conflicts in Dermolo Jepara Village. In addition, the selection of a qualitative approach is a relevant approach to explore all NU Jepara Lakpesdam da'wah activities in increasing religious tolerance in Dermolo Village. Data collection techniques in this study used in-depth interviews (indept-interview), field observations, documents, audio and visual materials. While the data analysis technique uses Gretchen and Sharon F. Railis analysis techniques with several processes, namely data collection, data interpretation, and data reporting. The results of this study see that, Lakpesdam NU Jepara in actualizing inclusive da'wah in situations of religious conflict in Dermolo Village with several patterns, namely: 1) Formation of Women's Groups with two main bases in the form of mentoring the Cahaya Mandiri Women's Group and the micro finance movement; 2) Public socialization by conducting activities in the form of interfaith prayer and halal-bihalal diversity; 3) Cultivating dialogue with two activities, namely multicultural recitals and mediation & policy advocacy; and 4) Tolerance education is realized by establishing a village cadre school and conducting comparative studies in Plajan Village. The pattern of inclusive da'wah messages in all NU Jepara Lakpesdam da'wah activities is divided into three main patterns, namely informative patterns, persuasive patterns, and coercive patterns. From this pattern, the messages conveyed to the people of Dermolo Village are messages of religious tolerance and messages of social recognition. In addition, Lakpesam NU Jepara also uses a message-design logic communication strategy with three main patterns, namely 1) Expressive message logic, in the form of verbal and non-verbal messages; 2) Conventional message logic, in the form of constitutional and religious rules and norms; and 3) The logic of rhetorical messages, in the form of analyzing the audience and three approaches, namely ethos, logos, and pathos