Implementation of Qaulan Layyina Communication Principles in Implementing Bureaucracy in the Provincial Government of Nort Sumatra

. This study aims to analyze the application of the qaulan layyina communication principles to the bureaucracy in general, identify the momentum to apply the qaulan layyina communication principles to bureaucrats in the North Sumatra Provincial Government, analyze appropriate media to use, and identify communicators who should use the qaulan layyina principles. To obtain the data, interviews, observations, and document studies were carried out. Furthermore, the data were analyzed using the Miles and Huberman model, namely displaying data, reducing data and concluding. In order for the data obtained to be tested for its validity, it is carried out by triangulation testing both the methods, sources, and results. The results show that the application of the qaulan layyina communication principle to the bureaucracy in general today has not been fully implemented properly, because even though there are checks and balances as a means of distribution, sometimes criticism is actually used as defamation or negative accusations, so that when someone wants to convey a message or advice they will think and hesitate to convey it. The point is that there are rules that "shackle" so that information cannot be freely conveyed to bureaucrats in Pemprovsu. The momentum to apply the qaulan layyina communication principles to bureaucrats in the North Sumatra Provincial Government was mainly conveyed at PHBI events or moments that were agreed upon for the delivery of opinions. Media that are appropriate for use for the application of the qaulan layyina communication principle to the bureaucracy in Pemprovsu are print, electronic and online media with 2 categories, namely those registered with the North Sumatra Diskominfo and those that are not registered. Communicators who should use the qaulan layyina principle are all partners both inside


Introduction
Qaulan Layyina means speaking softly, with a voice that is pleasing to the ear, full of friendliness, so that it can touch the heart. According to Tafsir Ibn Kathir, what is meant by la yyina are satirical words, not words that are frank or straightforward, let alone harsh. With these smooth or gentle words, someone's heart is touched to immediately do something or leave it 1 .
By Type and Kelly 2 explains that communication is a process in which a person (communicator) conveys a stimulus, usually in the form of words with the aim of changing or shaping the behavior of other people (audiences) whereas according to Weaver communication is the entire procedure through which one's thoughts can influence the minds of others. The command to use gentle communication is found in the Qur'an in the letter Thāhā verse 44 : "Then speak to both of you in gentle words, hopefully he will remember or be afraid." This verse is the command of Allah SWT. to the Prophet Musa as and Harun as to speak softly, not harshly, to Pharaoh the king, the ruler of Egypt at that time. With gentle words ( qaulan layyina ) it is hoped that the heart of the communicant (the person being invited to communicate) will feel touched and his soul will be moved to receive the communication message conveyed. This is a communication strategy that should be an example in today's life. This verse relates to the story of the prophets Isa AS and Harun AS so that they do not speak harshly with the pharaoh, with Qaulan Layyina the person being spoken to or the communicant will be touched and moved to receive messages from us.
From a communication perspective, both directly and through the media, communication messages should be conveyed gently, not rudely, not offend, not with words that corner or attack other people, even though the message conveyed is the truth. In another verse it is stated: "So it is because of mercy from Allah that you are gentle with them. If you had been hard and hard-hearted, they would have distanced themselves from around you. Therefore forgive them, ask forgiveness for them, and consult with them in this matter. Then when you have made up your mind, put your trust in Allah. Indeed, Allah loves those who put their trust in Him" (Qs Alī Imrān, verse 59).
From this verse there is a word in the form "fi'il amar" namely linta , meaning "be gentle with you". The word "lin" is one root word with "layyina" which is an adjective. Thus layyina or lin is a trait that is ordered to be practiced not only in communication ( qaulan ), but also accompanied by attitude. The aim is to avoid rejection which may involve violence or confrontation. People who are cornered are in fact often more likely to have an attitude to rebel or reject messages that are not in line with their wishes. Rejection can be more real if he feels more powerful than the one giving the suggestion (the communicator).
The same hope for bureaucrats can approach with this principle. In Tafsir Ibn Kathir it is stated that Layyina is a satirical word in a soft voice, not a harsh or loud voice. Communicators who speak harshly do not get a good reception from others. Islam teaches to communicate gently to anyone including all of us as students, educators, supervisors and other members of the public to be gentle with anyone, away from coercion and hostility. In the current era of democratization and decentralization, all bureaucratic apparatuses need to realize that service also means a spirit of service that prioritizes efficiency and the success of the nation in building including building good communication 3 .
Basically in the bureaucracy that is widely known is none other than the existence of a power structure. Based on this, it is certain that communication in it uses more commands ( commands )   a ruling social hierarchy. Everyone becomes part of a hierarchical power structure.
Grossberg states that power works at all levels of humanity 9 , but then Weedon provides a limitation that this power is at the same time unique to humans.
Therefore, Hall examines more about the power possessed by various social groups in society. The meaning that is understood by society and the power that exists in society are interconnected. That is, that meaning cannot be understood outside the playing field of power relations. There is often a struggle for power to determine the meaning that society should accept, and the winners of this struggle are usually those at the top of the social hierarchy. The media is a part of society that is at the top of the power hierarchy, while groups at the bottom of the power hierarchy do not have the power to determine meaning.
Weapons or media can also be used for positive things; provide enlightenment to the community, foster motivation, make life more useful, make it easier, even become entertainment, and so on. As it can be seen from the benefits or functions of communication itself 10 . Although the most prominent communication is within the bureaucracy of government power, the participatory model is a contemporary reference for seeing the power operate in a transparent and accountable manner. The stake then is that if the development of an increasingly open era, with the sophistication in the field of information and communication technology, does not give place for participatory efforts within the bureaucracy, degradation will occur within this group.
Then, through gentle communication or Qaulan layyina , besides being able to strengthen friendship between bureaucrats, the messages or socialization conveyed by bureaucrats touch the hearts of the recipients of the messages and the recipients of the messages try to be good listeners. Under any circumstances and circumstances, the delivery of socialization to bureaucrat members must be in accordance with Islamic teachings which communicate in a way that respects other people and is communicative because Islam teaches to communicate in a gentle way so that the recipient becomes a good listener and away from elements of coercion and hostility. and also communication occurs when verbal and nonverbal messages are sent and received to be given a shared meaning. If the messages sent and received can follow ethics that do not offend bureaucrats, then The data that has been collected is then analyzed based on the model made by Miles and Huberman, where the data that has been collected is presented ( display data ), then reduced ( reduction data ) 13 . If in-depth analysis is required or the data is asynchronous so that the data obtained is tested for validity or validity 14 , then testing or checking the validity of the data is carried out by triangulation, both for sources, methods and results. To draw conclusions, then what is used in qualitative research and which is done inductively, namely the process of drawing conclusions from things that are specific to general conclusions 15 .

Results
Based on investigations in the field and reports in the mass media, both in print, electronic and online media/social media (social media), there is a lot of news that is hoax, news that is cornering, even character assassinations . Of course news like this is not the expected way of communicating as part of qaulan layyina 16 .
the qaulan layyina principle is more widely used in ceremonial activities, such as PHBI activities and other meetings which are part of support for the bureaucracy in general. As for news that seems to corner or spread hoax news, it is basically to discredit the bureaucrats. In fact, not all bureaucrats can accept input, even though it is said in a gentle way. In fact, bureaucrats are essentially serving the public, who under certain conditions or times must be willing to be criticized for better and quality service. The results of the interviews show that even though the community is principally citizens who have the right to convey information or opinions to bureaucrats in North Sumatra, the state has a mutually agreed upon mechanism as a rule regarding this matter. Afri Winata Lubis, S.IP , M.Sc. as the Head of Materials and Communications Head of the Regional Secretariat Leadership Bureau for North Sumatra Province stated: "It is better if opinions or information should not be conveyed wildly to our bureaucrats, even though the delivery is gentle, but there is a mechanism that becomes the procedure, there are rules that govern it.".
If it is associated with religious instructions, as previously stated, the communicators who conveyed the message to Pharaoh were the Prophets Musa and Harun. This means the others , not those in the government, because insiders are likely to be biased, out of sync, even inappropriate. Even so, of course religion also teaches that unzur mā qāla wa lā tanzur man qāla. This means that anyone may give advice or information/communication messages to bureaucrats in North Sumatra, just like during the time of Prophet Musa to Pharaoh.

Discussion
's opinion, Valderama's participation in Arsito notes that there are three traditions of the concept of participation, especially when it is associated with democratic community development, namely political participation , social participation , and citizen participation/citizenship . Participation can be explained as a development community only to make the community a mere object. One of the criticisms is that the community feels they do not own and are indifferent to the existing development programs. Placement of the community as the subject of development is absolutely necessary so that the community will be able to participate actively from planning, implementing to monitoring and evaluating development. Especially if a development approach is carried out with the spirit of locality. The local community, being the part that best understands the condition of their area, will certainly be able to provide very valuable input. Local communities with their knowledge and experience are a huge capital in carrying out development. Basically it is local or local people who know what problems they are facing and also the potential that their region has. In fact, they will have local knowledge ( local genus ) to overcome the problems they face 19 .
In the perspective of Islamic communication, gentle communication ( qaulan layyina ) can be manifested through various ideal communication strategies, which have been practiced by the Prophet Muhammad. and the rashidah caliphs ( khulafaur rashidin ), namely deliberation, silaturrrahim, and ishlah . The three communication strategies-or if you don't want to say that they are models-are very important parts in relation to gentle communication.
Community active participation is seen in the Islamic conception of deliberation. Deliberation is mentioned in the Qur'an in the letter Alī Imrān, verse 59 as quoted in the previous section explaining that in order to manage a matter, it must be by deliberation ( wa syawirhum fil amri ), or shura bainahum (deliberate among them). Of course one of the ethical deliberations is to speak and be gentle.
As well as the gentleness stated based on Alī Imrān's letter , verse 59, it is so that the other person's communication feels touched so he is knocked to accept the decision in the deliberation. Power structure theory believes that humans are an important part of a ruling social hierarchy. Everyone becomes part of a hierarchical power structure.
Grossberg stated that power works at all levels of humanity 21 , but then Weedon provides a limitation that this power is at the same time unique to humans. Therefore, Hall examines more about the power possessed by various social groups in society. The meaning that is understood by society and the power that exists in society are interconnected. That is, that meaning cannot be understood outside the playing field of power relations. There is often a struggle for power to determine the meaning that society should accept, and the winners of this struggle are usually those at the top of the social hierarchy. The media is a part of society As quoted by Handayani from Histiraludin's opinion, it was stated that participation is more of a tool so that participation is interpreted as active community involvement in the entire activity process, as a medium for growing cohesiveness between communities, the community and the government also promote the growth of a sense of ownership and responsibility for the programs being carried out 23 . The term participation is now a keyword in every community development program, as if it is a "new model" that must be attached to every policy formulation and project proposal. In its development it is often spoken and written repeatedly but is not practiced enough, so it tends to lose meaning.
Participation is commensurate with the meaning of participation, participating, involvement or joint process of understanding, planning, analyzing, and taking action by a number of community members. This participation can arise when the speakers and recipients communicate well

Conclusion
Based on investigations in the field and reports in the mass media, there are hoax news, news that corner, and assassination characters that are contrary to the communication principles of qaulan layyina. This principle is more often applied in ceremonial activities and support for the bureaucracy in general. Even so, not all bureaucrats are able to accept input in a gentle way. Gatekeepers, like partner media, play an important role in maintaining the quality of information that the public receives.
The application of the qaulan layyina communication principle should be carried out through a transparent and realistic process, with gatekeepers as the last line of defense to maintain the quality of information. Communities have the same right to convey information with the qaulan layyina principle to bureaucrats, but there are mechanisms and rules that govern it.
In the perspective of Islamic communication, the principle of qaulan layyina can be implemented through deliberations, silaturrahim, and ishlah.
Deliberations enable the active participation of the community in development, while silaturrahim strengthens social relations and cooperation between individuals. Ishlah, as a communication strategy that emphasizes gentle attitudes and words, can be used for improvement and peace in conflict. In conclusion, the application of the qaulan layyina communication principle requires transparency, realism, and a strong gatekeeper role. Active community participation, such as through deliberations and friendly relations, as well as the ishlah strategy in dealing with conflict, is also important in achieving gentle communication.