KOMUNIKASI PERSUASIF MAJELIS ZIKIR ASSIDQI DALAM MENYAMPAIKAN PESAN DAKWAH DI KOTA MEDAN SUMATERA UTARA

Majelis Zikir Assidqi in Medan North Sumatera is a place for preaching for intellectuals, da‟i and qori. In carrying out da‟wah activities, the da‟i use persuasive communication to invite and call on mad‟u to carry out the order of life in accordance with islamic law. Persuasive da‟wah communication is carried out so hat the congregation or mad‟u can accept da‟wah with pleasure and there is no element of coercion in it. Thus, the formulation of the problem in this thesis is to explore how the persuasive communication process carried out by the Majelis Zikir Assidqi in delivering da‟wah in the city of Medan and seeing how the results of the changes that occurred in mad‟u. The method used in this research is descriptive qualitative research using data collection techniques, namely direct observation, direct interviews, and interviews via telephone and documentation. For data analysis in this study was carried out through data reduction, data presentation and drawing conclusions. The result showed that the persuasive communication process of the Majelis Zikir Assidqi in conveying messages was carried out using a persuasive communication formula, namely AIDDA, wich include, A = Attention, by awakening the attention of the congregation, I = Interest, by attracting the attention of the congregation, D = Desire, with the desire of the congregation, D = Decision, congregations make decisions without coercion, and A = Action, is the result or action taken by the congregation. The process of persuasive communication is also optimized with credibility of da‟i, da‟wah material, persuasive communication methods, principles pf persuasive da‟wah motivation of the congregation and effects of persuasive communication. As for the result or effcet of the persuasive communication of Majelis Zikir Assidqi, there is a change in the congregation, wich includes cognitive, affective, behavioral and ukhuwah islamiyah changes. Cognitive changes in the form of knowledge about a harmonious household, that a wife must ask permission from her husband when leaving the house. Affective changes, namely changesin what is felt within the congregation, such as the peace of mind and peace felt by the congregation. Behavioral changes that occur in the congregation such as covering their genitals, emigrating, increasing sunnah worship and other worship