<![CDATA[The transformation of communication technology has triggered a paradigm shift in da'wah (Islamic proselytizing) from the authority of conventional pulpits to the fast-paced realm of social media. This phenomenon creates a dilemma between the demand for virality in short-form content (snippets) and the effort to maintain the depth of religious substance (ashalah al-fikrah). This study aims to deeply analyze the functional integration between the ethics of Islamic Communication Theory (ICT) and the techniques of Balaghah (Arabic rhetoric) in Gus Kautsar’s da'wah content on the Teras Gubuk YouTube channel. Gus Kautsar was selected as the subject of study due to his representation as a young scholar with a classical pesantren (Islamic boarding school) background, capable of balancing scholarly authority with a down-to-earth digital communication style. This research employs a qualitative approach with a Descriptive Content Analysis method. Primary data were sourced from the transcripts of three video snippets selected through purposive sampling based on a diversity of issues, including manners (adab), politics, and education. Data analysis applied the Miles and Huberman interactive model, while the validity of the findings was tested through source triangulation involving Balaghah experts and digital audience perspectives. The results reveal that the success of Gus Kautsar’s da'wah lies in his ability to contextualize the principle of mutabaqatu al-kalam li muqtadha al-hal (appropriateness of speech to the situation). Specific findings indicate: (1) The principle of Qaulan Sadida is implemented through Mubalaghah (hyperbole) and Saja’ (rhyme) to create firm and authoritative messages; (2) Qaulan Ma’rufan is realized through Tasyrih (detailed explanation) and Isti’arah (metaphor) to simplify theological doctrines into rational social messages; and (3) Qaulan Balighan is achieved through I’jaz (conciseness) and Tasywiq (intellectual provocation) strategies, effectively building psychological proximity and academic authority for young audiences. Source triangulation confirms that the use of local dialect (Javanese) and humor serves as an instrument of fashahah (clarity) that strengthens message receptivity. This study concludes that the integration of Qaulan ethics and Balaghah instruments represents an ideal digital rhetorical model for maintaining the dignity of da'wah amidst digital gimmicks, while simultaneously serving as a bridge between classical scholarly traditions and modernity.]]>
