From Isnad to Algorithm: A Hybridization Model of Nahdlatul Ulama and Muhammadiyah’s Communication Strategies for Institutionalizing AI Ethics in Gen-Z Da’wah
DOI:
https://doi.org/10.23917/suhuf.v38i1.16282Keywords:
AI Ethics in Da’wah, Nahdlatul Ulama, Muhammadiyah, Gen-Z Religious Authority, Hybridization ModelAbstract
Background: AI ethics institutionalization preserves da’wah authenticity against algorithmic bias through hybridization strategies in Nahdlatul Ulama and Muhammadiyah. Objective: This study analyzes the communication strategies of both organizations in responding to AI ethical challenges to maintain da’wah authenticity for Gen-Z in 2026, exploring how they bridge traditional authority with algorithmic innovation. Methodology: Employing a qualitative approach with systematic-comparative library research, data were synthesized from official documents (2018–2026), including the 2023 Nahdlatul Ulama National Congress and 2025 Muhammadiyah Risalah Islam Berkemajuan, analyzed via the Miles, Huberman, and Saldaña model. Results: The study identifies a “Hybridization Model”: NU reconstructs authority through person-centric “Digital Isnad,” while Muhammadiyah implements system-centric “Digital Orchestration” guided by “Information Fiqh.” Both position AI as a tool to mitigate risks of deepfakes and intellectual authority crises, using Sufism/spiritual values as filters against digital dehumanization. Conclusion: AI ethics institutionalization effectively preserves da’wah authenticity through hybridization strategies in religious organizations. This research offers a “2026 Strategic Cycle,” synthesizing classical tradition with modern reasoning as a global blueprint for moderate Islamic AI ethics.
Downloads
References
[1] S. Ahmed, A. A. Sumi, and N. A. Aziz, “Exploring Multi-Religious Perspective of Artificial Intelligence,” Theol. Sci., vol. 23, no. 1, pp. 104–128, Jan. 2025, doi: https://doi.org/10.1080/14746700.2024.2436783.
[2] I. A. Momani, “Ethical challenges for using artificial intelligence in understanding Islamic jurisprudence,” Salud, Cienc. y Tecnol. Conf., no. 4, p. 1519, [Online]. Available: https://dialnet.unirioja.es/servlet/articulo?codigo=10072074
[3] M. Saifulloh, “Abortion and Its Risks for Women (from an Islamic Legal Perspective),” J. Soc. Sci. Humanit., vol. 4, no. 1, pp. 13–25, Jun. 2011, doi: https://doi.org/10.12962/j24433527.v4i1.636.
[4] Z. Habib, “Ethics of Artificial Intelligence in Maqāṣid Al-Sharīa’s Perspective,” KARSA J. Soc. Islam. Cult., vol. 33, no. 1, pp. 105–134, Jun. 2025, doi: https://doi.org/10.19105/karsa.v33i1.19617.
[5] U. M. M. Kannike and A. O. Fahm, “Exploring The Ethical Governance of Artificial Intelligence from An Islamic Ethical Perspective,” Fiqh J., vol. 22, no. 1, pp. 134–161, Jun. 2025, doi: https://doi.org/10.22452/fiqh.vol22no1.5.
[6] A. Raquib, B. Channa, T. Zubair, and J. Qadir, “Islamic Virtue-Based Ethics for Artificial Intelligence,” Discov. Artif. Intell., vol. 2, no. 1, p. 11, Jun. 2022, doi: http://dx.doi.org/10.1007/s44163-022-00028-2.
[7] M. Saifulloh, “Building the Moral Character of the Nation’s Youth Through Sufi Education,” IPTEK J. Proc. Ser., no. 5, p. 98, Nov. 2018, doi: https://doi.org/10.12962/j23546026.y2018i5.4428.
[8] M. Saifullah, “The Work Ethic of Followers of the Qâdirîyah and Naqshabandîyah Orders,” Theosoph. J. Sufism Islam. Thought, vol. 2, no. 2, p. 264, Oct. 2015, doi: https://doi.org/10.15642/teosofi.2012.2.2.264-291.
[9] E. Elmahjub, “Artificial Intelligence (AI) in Islamic Ethics: Towards Pluralist Ethical Benchmarking for AI,” Philos. Technol., vol. 36, no. 4, p. 73, Dec. 2023, doi: https://doi.org/10.1007/s13347-023-00668-x.
[10] R. Al-Manduri, D. W. Sari, N. C. Amanda, and M. H. Arifin, “Ethics and Religious Authority in The Age of Artificial Intelligence: a Study on The Da’wah Narratives of NU Online,” J. Da’wah Manag., vol. 6, no. 2, pp. 29–46, 2025, [Online]. Available: https://e-journal.iainptk.ac.id/index.php/j-md/article/view/5279
[11] A. Z. Munibi, M. K. Bin Abdul Hakim, and I. Iskandar, “Faith in the Digital Era: How Language and Artificial Intelligence Technology Reshape Religious Practices,” SMART J. (Studies Soc. Relig. Tradit., vol. 11, no. 1, pp. 74–89, Jun. 2025, doi: https://doi.org/10.18784/smart.v11i1.2906.
[12] M. F. Niam, “Does Artificial Intelligence Go beyond the Limits of Religious Authority? An Ethical Review on IslamGPT,” Al’Adalah, vol. 27, no. 1, pp. 71–84, Nov. 2024, doi: https://doi.org/10.35719/aladalah.v27i1.477.
[13] M. Haramain, S. Aminah, and Syarifuddin, “Reinterpreting Islamic Communication Ethics in the Context of AI-Driven Media,” in Proceedings of the 3rd International Conference on Islam and Society (ICIS) Universitas Islam Negeri Raden Mas Said Surakarta, 2025. [Online]. Available: https://repository.iainpare.ac.id/id/eprint/11425/
[14] A. Muhid and S. Samsuriyanto, “Habib Muhammad Luthfi Bin Yahya’s Moderate Da’wah in the Virtual World: A Discourse Analysis of Media Texts by Teun A. van Dijk,” in Proceedings of Annual Conference for Muslim Scholars, 2018. [Online]. Available: https://garuda.kemdiktisaintek.go.id/documents/detail/1293044
[15] S. Samsuriyanto, M. Saifulloh, and Z. Muhibbin, “The communication style of Prof. Dr. M. Quraish Shihab, M.A., and K.H. Ahmad Bahauddin Nursalim in interpreting the Quran (Study on YouTube channel of Pusat Studi Al-Quran),” Priviet Soc. Sci. J., vol. 5, no. 12, pp. 55–65, Dec. 2025, doi: https://doi.org/10.55942/pssj.v5i12.1108.
[16] M. Rofiq and S. Samsuriyanto, “Concept of Ownership, Content, Management, Product and Goal of Da’wah Television,” Inject (Interdisciplinary J. Commun., vol. 10, no. 2, pp. 701–722, Dec. 2025, doi: https://doi.org/10.18326/inject.v10i2.5927.
[17] S. Samsuriyanto, “The Islamic Media Industry,” Wasilatuna J. Islam. Commun. Broadcast., vol. 1, no. 1, pp. 103–118, Jan. 2019, doi: https://doi.org/10.38073/wasilatuna.v1i1.99.
[18] W. Wahyuddin, M. Saifulloh, and S. Samsuriyanto, “The Meaning of Mumarah According to Aswadi Syuhadak in the Book Mujadalah in Da’wah: Debate, Discussion, and Consultation from a Qur’anic Perspective,” J-CEKI Cendekia Sci. J., vol. 2, no. 2, pp. 178–182, Feb. 2023, doi: https://doi.org/10.56799/jceki.v2i2.1358.
[19] M. B. Miles, A. M. Huberman, and J. Saldaña, Qualitative Data Analysis: A Methods Sourcebook, 3rd ed. Thousand Oaks, CA, USA: SAGE Publications, Inc, 1994. [Online]. Available: https://www.metodos.work/wp-content/uploads/2024/01/Qualitative-Data-Analysis.pdf
[20] N. U. Online, “2023 NU National Congress: It’s Okay to Ask AI, but it’s Forbidden to Use its Answers as Guidelines for Practice,” NU Online, 2023, [Online]. Available: https://nu.or.id/nasional/munas-nu-2023-bertanya-ke-ai-boleh-tapi-haram-dijadikan-pedoman-untuk-diamalkan-HvEJ3
[21] Muhammadiyah, “Artificial Imitation Intelligence (AI) is Indeed Advanced, but Without the Fiqh of Information, it can become a Source of Fitnah,” muhammadiyah.or.id, 2025, [Online]. Available: https://muhammadiyah.or.id/2025/10/akal-imitasi-ai-memang-canggih-tapi-tanpa-fikih-informasi-bisa-jadi-fitnah/
[22] R. Jannah, “Coordinating Minister for Human Development and Culture Visits PBNU to Discuss the Formation of an AI Task Force for Religious Education,” NU Online, 2025, [Online]. Available: https://nu.or.id/nasional/menko-pmk-kunjungi-pbnu-bahas-pembentukan-satgas-ai-dalam-pembelajaran-agama-R0hPj
[23] Muhammadiyah, “Muhammadiyah’s Da’wah in the Digital Age: Irwan Akib Emphasizes Coordination and Information Literacy,” muhammadiyah.or.id, 2025, [Online]. Available: https://muhammadiyah.or.id/2025/08/dakwah-muhammadiyah-di-era-digital-irwan-akib-tekankan-orkestrasi-dan-literasi-informasi/
[24] A. R. Rahmawati, R. Wulandari, M. A. S. Sadaruddin, T. A. Mustofa, and H. Chedimae, “Optimization of Artificial Intelligence in Islamic Religious Education: Opportunities and Challenges in Learning Evaluation,” Suhuf, vol. 37, no. 2, pp. 274–287, Nov. 2025, doi: https://doi.org/10.23917/suhuf.v37i2.11015.
[25] N. U. Online, “The Risks of Mental Health Diagnosis via AI Among Gen Z and Gen Alpha,” NU Online, 2025, [Online]. Available: https://nu.or.id/jakarta/bahaya-diagnosis-mental-lewat-ai-di-kalangan-gen-z-alpha-WS4Dw
[26] I. Ilham, “The Dangers of the Crisis in Scientific Authority and the Dominance of AI on People’s Ways of Thinking,” muhammadiyah.or.id, 2025, [Online]. Available: https://muhammadiyah.or.id/2025/12/bahaya-krisis-otoritas-ilmu-dan-dominasi-ai-terhadap-cara-berpikir-umat/
[27] N. U. Online, “The 2023 NU National Congress Recommends that the PBNU Develop AI,” NU Online, 2023, [Online]. Available: https://www.nu.or.id/nasional/munas-nu-2023-rekomendasikan-pbnu-bikin-ai-mluw3
[28] S. Muhammadiyah, “Muhammadiyah’s RIB Proposed as an Ethical Solution for AI at the Perlis International Conference,” suaramuhammadiyah.id, 2025, [Online]. Available: https://www.suaramuhammadiyah.id/read/rib-muhammadiyah-ditawarkan-jadi-jawaban-etika-ai-di-konferensi-internasional-perlis
[29] N. Rofiah, A. M. Abdillah, M. Nursyabani, and N. Wirdah, “Islam without Domination: NU Women and Moderate Ethics at the Grassroots Level in Urban Muslim Society in Depok, Indonesia,” Walisongo J. Relig. Soc. Res., vol. 33, no. 1, pp. 27–58, 2025, [Online]. Available: https://journal.walisongo.ac.id/index.php/walisongo/article/view/28236
[30] M. Budiman, Sriyono, S. Al Farisi, and R. Utsany, “Muhammadiyah’s Contribution to Shaping Progressive Islam in the Nusantara and Contemporary World,” NuMAS J. Nusant. Malay Archipel. Sch., vol. 1, no. 1, pp. 15–32, Jan. 2025, doi: https://doi.org/10.63088/numasv1i17.
[31] A. Muhlis, M. C. Wardi, M. Mardhatillah, S. R. Wahyuningrum, and I. K. Hayatullah, “Transformation beyond Transgression; Resistance-based System Improvement in Kitab Kuning Reading Acceleration Program,” Nazhruna J. Islam. Educ., vol. 8, no. 3, pp. 535–549, Oct. 2025, doi: https://doi.org/10.31538/nzh.v8i3.214.
[32] M. Takdir and A. S. Munir, “Genealogy and Orientation of the Islamic Modernist Movement in Indonesia: Case Study of the Muhammadiyah Renewal Movement,” J. Al-Tamaddun, vol. 20, no. 1, pp. 81–96, May 2025, doi: https://doi.org/10.22452/JAT.vol20no1.6.
[33] M. Saefulloh, “Sufism as an Alternative Solution to the Challenges of Modernity,” Islam. J. Islam. Stud., vol. 2, no. 2, p. 207, Jan. 2014, doi: https://doi.org/10.15642/islamica.2008.2.2.207-216.
[34] H. Bachtiar, M. Nurhakim, and F. Rohim, “Purification, Spiritualism, and Reform: Muhammadiyah’s Reception of Neo-Sufism,” Theosoph. J. Sufism Islam. Thought, vol. 15, no. 1, pp. 84–112, Jun. 2025, doi: https://doi.org/10.15642/teosofi.2025.15.1.84-112.
[35] M. Qorib and Umiarso, “The Religious Moderation Model Based on the Unity of Theo-Socio-Anthropological Values in Muhammadiyah and NU Pesantren in Indonesia,” Cogent Educ., vol. 12, no. 1, Dec. 2025, doi: https://doi.org/10.1080/2331186X.2025.2584644.
[36] S. A. Munandar and F. Fahrurrozi, “Controversies of cryptocurrency: Fatwa analysis and implications from Muhammadiyah and NU perspectives in Indonesia,” J. Islam. Law Digit. Econ. Bus., vol. 1, no. 1, pp. 18–35, Aug. 2025, doi: https://doi.org/10.20885/JILDEB.vol1.iss1.art2.
[37] S. Samsuriyanto, A. F. Imani, and G. Jailani, “The Communication Model of KH. Fatchurrahman Kafrawi (A Role Model for Young Indonesians),” Kalamizu J. Sci. Soc. Sci. Relig. Stud., vol. 1, no. 6, pp. 684–690, 2025, [Online]. Available: https://hamfara.com/kalamizu/article/view/74
[38] M. Rofiq and S. Samsuriyanto, “Multidisciplinary Da’wah Communication Strategy: Integrating Digital Media, Psychological Approaches, and Islamic Values in Mitigating Online Gambling Hazards,” Neo J. Econ. Soc. Humanit., vol. 5, no. 1, pp. 27–36, Jan. 2026, doi: https://doi.org/10.56403/nejesh.v5i1.393.
Downloads
Submitted
Accepted
Published
How to Cite
Issue
Section
License
Copyright (c) 2026 Moh Saifulloh, Samsuriyanto Samsuriyanto
This work is licensed under a Creative Commons Attribution 4.0 International License.
