Response to Alternative Media in The Development of Dakwah:
An Islamic Perspective
Zainal Fadri*)
UIN Mahmud Yunus Batusangkar, Indonesia
E-mail:
Akhyar Hanif
UIN Mahmud Yunus Batusangkar Indonesia
E-maill:
*) Corresponding Author
Abstract: Dakwah trends get a lot of developments in the world of dakwah. In the past people proselytizing by conventional means, such as by conducting meetings and making an assessment on matters related to the value of jurisprudence and theology. But in fact, today many new media that give a different color to the model of delivering dakwah among the people.
Mainstream media that can be found among them YouTube, websites, blogs and social media. Their presence is quite quickly a special concern for people who have a concentration on dakwah. Many people feel that the presence of the media can degrade the quality of dakwah delivered, but the opposite of that, the presence of these media into a dakwah progress. Everyone can gain knowledge dakwah anywhere and anytime. In this study the researcher wanted to know how the response from the public to the presence of alternative media in conveying dakwah? After that, the researcher made a mapping and views of dakwah activists about it. The method used in this research is a descriptive qualitative method that seeks to see responses from the public about alternative media, so it is expected to find a thought and answer to the community's anxiety about its presence. In this study found several responses from the public towards the development of dakwah with alternative media.
Based on the community active in dakwah giving positive and negative responses. A negative response is given on the grounds that preaching through the media has a bad impact, because no one is responsible for the delivery error, then they suggest that preaching continue to be done in the normal way. Another group gave a positive response in the development of dakwah through alternative media, because it is considered more flexible, so that the teaching in the dakwah does have its limitations.
Keywords: Response, Alternative Media, Development, Dakwah
INTRODUCTION
Da'wah is currently an activity that has received attention from various parties.
Da'wah activities become a habit for community groups in carrying out daily activities. Da'wah activities are usually carried out by various groups that have a focus on increasing faith with various
activities in the fields of community, social, education, and even activities in the development of technology and communication.
Communication technology is a necessity that is carried out by almost all levels of society in any country. Since the pandemic hit the world, in early 2020 or ALFUAD JOURNAL, 7 (1), 2023, (10-18)
(E-ISSN 2714-7606 P-ISSN 2614-4786 ) Available online at
http://ecampus.iainbatusangkar.ac.id/ojs/index.php/alfuad
even in some countries it has occurred in 2019, community activities have undergone a transformation from a conventional model to an electronic model.
Utilization of information technology in carrying out missionary activity is a breakthrough that made the difference today preaching activity. When people are familiar with the use of information technology systems, da'wah activities get additional models so that the types of da'wah activities are more numerous and interesting. Activities that are usually carried out directly become an obstacle for some people because of the many activities carried out at the same time, so that many people suffer losses, but this is not a problem, because the activities carried out directly can be witnessed anywhere. Even activities that have taken place can be played many times for their respective needs (Novitasari, 2020: 3).
The use of social media such as the Internet that extends through RSS, Facebook, Twitter, Skype, Instagram and others in addition to mass media than it is like Newspaper, radio, television and plan further dissemination of information in the public notice. In fact, the mass media play an important role and responsibility as well as a very heavy mandate in conveying correct, appropriate and useful information to the public. Not that sake only, even edict disseminated by the mass media also need
to take responsibility to educate the public about the direction of goodness and avoid injustice. Therefore, preparations or supplies need to be taken care of properly in order to be sure about the topics to be discussed (Suyurno, 2011: 14).
The massive development of social media raises concerns as well as hopes for the rise of a new, more dynamic and open life order. Worries arise because of a pessimistic attitude because they see the negative impact of the media so real. One of the impacts is that it can shift and replace the joints of human life that have been going on for a long time and are firmly held for generations. Because the media produce and disseminate massively new lifestyles and cultures that may be contradictory and will damage the value system and traditions that exist in society.
It is even possible that the media brings a new ideology that can weaken and defeat the belief system and beliefs taught by religion. Moreover, the Indonesian people are known as a religious nation, because they always use religion as a source of inspiration, motivation, and social ethics in their lives. This means that the media can become a “new religion” that shifts the authority of a religion that has existed for a long time in society. They consume more information provided on the internet than refer to sources of religious texts derived from the holy book. States that the
characteristics of the network society (media) that are not centered on one particular subject or agent basically have the potential to threaten the status of agents who have religious authority, such as scriptures that come from revelations, prophets and scholars, as well as the legality of religious law that applies in society.
The diverse characteristics of Indonesian society certainly make the use of social media diverse, especially in the field of da'wah and religious activities.
Many religious activities have used social media platforms in their implementation, although not all levels of society have been able to enjoy them widely. lack of knowledge in utilizing social media and information technology which has developed into an obstacle to the dissemination of da'wah content in daily activities. The complaint became a debate in the formulation of da'wah activities carried out, especially during a pandemic and the community was prohibited from carrying out activities involving many people. This debate and discussion made the writer interested in seeing how the response from the community regarding the use of social media in preaching was, in the hope of getting an idea of how ready the community was to welcome da'wah activities with a new model or to
contribute ideas for future policies regarding da'wah and religious activities.
METHOD
The method in this paper is the qualitative descriptive. This method is used by choosing the data and several facts for completing the research resources. Data collection was carried out by browsing the literature and conducting interviews with resource persons in the field. The research was carried out during a pandemic and focused on communities affected by the pandemic. These affected communities are categorized in da'wah activities and its development. After collecting data, categorization is carried out and then conclusions are drawn so as to answer the problems contained in the research. The validity of the data in this study was carried out by checking the source, time and information. Triangulation is done to maintain the quality assurance of the research, so that this research is a finding that can be accounted for.
RESULT AND DISCUSSION
Alternative media is a solution for activities during a pandemic. Many activities that involve large numbers of people are restricted by the government and related stakeholders because it is feared that they will endanger the community and worsen health conditions.
The media used are various, ranging from
online news media, blogs, YouTube and so on. The discussion in this study uses mass media as a platform that is well known in various levels of society. Social media as an alternative form of da'wah activities has an important role in various decisions and policies issued by the government. Many activities that were previously carried out directly and involved a crowd of people are now turning to virtual activities but still do not reduce the interest and desire of the community in participating in the entire series of activities.
Activities that are carried out virtually have become a trend for this era, perhaps activities that can be represented by meetings in cyberspace. Many educational and teaching activities, both in schools and colleges, are carried out virtually. Unlike the case with some activities that are practical and must be carried out directly. Not much different from da'wah activities and other religious activities, many recitation events and celebrations of holidays have been held in virtual form. Tap activities run as done with direct meetings, both from the opening, main activities and even closing activities. It's just that all participants and some of them are not in the same position.
The new form of da'wah activities and religious events becomes a challenge as well as an opportunity to do the best activities. The implementation of activities
that may be completely new, or even never thought of before. Many weaknesses and shortcomings are felt in the introduction of this new activity, especially for those who are not familiar with the rapid development of technology. Some communities have difficulty accessing activities due to several things that might be considered by stakeholders for the sustainability of religious activities in the future.
Alternative Media in The Development of Dakwah
The lag behind several layers of society in accessing social media to fulfill invitations to religious activities is a problem with the necessity of a new normal that forces us to use digital activities in life. The dissemination of da'wah content is not optimal and achieves the goals to be achieved. Communication technology also emphasizes the goal aspect in the communication process so that data and information achieve more effective communication criteria (Martin, 2008:
374). According to Brody (1990: 3) said that human communication has entered the fifth phase which emphasizes interactive communication which is characterized by internet and computer-based technology as well as witnessing new media taking place.
This new media has combined computer technology and information, communication networks and digital media
content (Holmes, 2005: 30). The computer is one of the important components in information and communication technology that has gone through a very clear revolution that includes aspects of memory size, speed, function, tools, and other aspects that contribute to the sophistication of today's computers (Holmes, 2005: 31).
Preaches using video making propaganda content look more attractive, the preacher can freely enter the animations support his message content so that the content looks more simple propaganda and propaganda messages can be delivered appropriately. Using the Instagram video feature, da'wah content is limited, because the duration of da'wah content uploaded with the Instagram video feature is only 60 seconds. It is different if the informant uses the Instagram TV feature, videos uploaded using this feature can be a maximum duration of 60 minutes or one hour. According to the author of da'wah using Instagram TV can contain more da'wah messages, but from the four informants only one informant uses Instagram TV as a medium for preaching.
This study takes several informants who will explain the activities of preaching through social media. Informants are used to explore data through interview activities, then classification is carried out and finally a description of the problem
will be described as a form of response to the development of social media in responding to the challenges of da'wah activities that are limited by the pandemic.
The information obtained is a view of religious activities and the dissemination of da'wah content through social media or referring to da'wah activities carried out online so that there are many perceived advantages and disadvantages. Information is collected in the form of a comparative study of responses from various groups so as to make an analysis of the mapping of da'wah and responses from the community to virtual da'wah activities.
Response to Alternative Media
Responses from the development of online media come from various circles.
Community activities have developed from a conventional model to a digital one.
Changes that occur in various aspects of community activities make several online platforms must be mastered so that all activities can continue to run according to plan. Responses from various levels of society were given based on their age background, occupation, environment and even daily habits, including the location of residence (Mutiawati, 2018: 33). Various responses from the community present a da'wah mapping which can then be used as a basis for formulating policies that will be taken by stakeholders to implement orderly
activities in the community, including da'wah and religious activities. The concept of da'wah mapping describes several responses and responses given, both positive and negative responses.
Positive responses were given by several community members who are already familiar with information technology, such as social media and online news platforms. Many advantages and advantages are given if we use social media in carrying out religious activities and da'wah activities. Activities can be carried out more flexibly, not limited by time. Before using social media, every preacher must prepare transportation and accommodation at the activity location.
This obligation is delegated to preachers who come from outside the region so that various needs must be on point. The fees provided by the committee for services are certainly not small, so they need additional funds for each activity, especially when inviting famous preachers. Difficulty in costs for services can be reduced by activities through social media or online groups. It is enough for the preacher to provide material at his residence, and the community as participants are also in their respective homes. Religious activities will take place peacefully without any worries and will not require a large amount of time and budget.
Apart from time and budget, more people can participate in da'wah and religious activities. Imagine when a tabligh akbar is held in a meeting building, the participants are very limited and need a committee to regulate order in that place.
The conditions are different when the activity is carried out online, participants will be able to follow anywhere and of course accommodate a larger number without causing a crowd (Wahab, 2019:
18). Moreover, the activities carried out can also be repeated and played many times because the platform used can record all activity sessions, depending on how the committee packs the documentation of each activity.
The rate of use of online media, especially social media, has indeed provided a lot of convenience for the public in accessing various activities.
Previously it might be very difficult to participate in religious activities organized by certain agencies, because of the time and costs that must be incurred, now we can access these activities as long as we get approval from the management committee. Even so, the use of social media in the implementation of da'wah activities also has a negative impact if it does not pay attention to various provisions recommended by certain parties, such as the confidentiality of committee data, prohibitions against
containing elements of SARA, violence and so on.
Negative responses were given by several people who had doubts about the massive development of information technology. This community group does not mean that they are a group that is lagging behind in managing the use of social media, but they are also a group of people who are already quite skilled in running various social media applications for various purposes, such as means of building a community, means of selling online or even those who make educational platforms and online courses. Negative responses appear in various opinions expressed by informants in providing information. Da'wah activities through online media should have limits on the level of security that can be accounted for (Rohman, 2019: 124). Many recitation activities do not have a clear committee, so that some activities are suspected of being covert activities or illegal activities. The impact of this activity is the emergence of many religious activities from various extreme groups and will have negative impacts in the long term, such as treason, rebellion or other harmful groups.
Security and clarity of an activity need to be improved by the apparatus, including the general public. The public can be representatives of the apparatus in finding suspicious religious activities,
either in the form of reports or providing comprehensive information on the suspicions committed. Da'wah and religious activities, or other community activities carried out through online platforms are very easy to do. Certain committees or groups only need to prepare an online room to communicate, then discuss various things that are in accordance with the vision and mission that was built. The convenience provided by social media applications increases a sense of vigilance because we do not fully know who is responsible for all activities.
The use of social media as an alternative in carrying out religious activities has received quite a lot of attention from various parties. Many responses do not fully support if da'wah and religious activities are only carried out through social media applications, because they reduce the sense and stability of the content of the material presented. Many activities have previously appeared on television with a variety of religious materials, but have not been able to match the feeling when we directly attend a recitation in a mosque or at a predetermined place (Wahab, 2019: 16).
Although the material provided is more or less the same, in reality, some members of the assembly said that attending in person will add a value that we do not find when attending virtual activities, namely the
inner bond between participants and the preacher. The values that are built are something that the participants want to achieve in religious activities.
The responses given by the community in responding to the development of social media in supporting da'wah activities are still being debated.
Although some communities support activities with new media with various advantages offered, people still need direct religious activities. The activities carried out virtually are to support or strengthen the material delivered directly. The community is also given the convenience of not having to participate in activities by being present at the location, but still receiving the material well, the problem of taste and value may be the next problem and left to their respective conditions. The positive response or negative response given is a form of community feedback in viewing the current condition of society which is gripped by a pandemic.
CONCLUSION
The public's response to the development of information technology in supporting da'wah and religious activities is a form of appreciation given to the current conditions. The pandemic condition that forces the community to carry out activities with a new model is a form of defense given to continue carrying
out various activities according to previous plans. A positive response was given in increasing capacity regarding time, place and operational costs that could be reduced, so that the activities carried out were less budget. Participants only need a stable network and electronic devices that can support activities. A negative response was given as a form of concern over the safety of all activities. Data security, place and so on are the main reasons for people to hesitate in participating in activities. In addition, there are still many weaknesses in da'wah and religious activities with social media, so it is hoped that the government and relevant stakeholders will always improve the applications used for activities, both in terms of security and wider reach, so that the use of social media be maximized.
REFERENCES
Adiguna, J., Fadri, Z., & Irman. (2020).
Pemanfaatn Konten Ibadah dan Akhlak dalam Media Sosial.
Istinarah: Riset Keagamaan, Sosial dan Budaya, 2 (2). 82-92.
Aliyudin, M. (2009). Pengembangan Masyarakat Islam dalam Sistem Dakwah Islamiyah. Jurnal Ilmu Dakwah, 14 (14). 777-791.
Aziz, A. (2004). Ilmu Dakwah. Jakarta:
Prenada Media.
Bachtiar, W. (1997). Metodologi Penelitian Ilmu Dakwah. Jakarta:
Logos.
Brody, E. W. (1990). Communication Tomorrow: New Audiences, New Technologies, New Media. New York: Prager.
Budiargo, D. (2015). Berkomunikasi Ala Net Generation. Jakarta: PT Elex Media Kompitundo.
Bungin, B. (2014). Sosiologi Komunikasi.
Cet ke-7. Jakarta: Penerbit Kencana.
Effendi, O. U. (1995). Ilmu Komunikasi Teori dan Praktek. Bandung:
Rosdakarya.
Giddings, L. D., & Grant, K. (2003). New Media. California: A Critical Introduction.
Holmes, D. (2005). Communication Theory: Media, Technology and Society. London: SAGE Publications.
Madjid, N. (1995). Dakwah Lewat Internet, Wajah Dakwah Masa Depan. Jakarta: Republika.
Martin, B. (2008). Knowledge Management. Annual Review of Information Science and Technology, 42(1). 369-424.
Mutiawati, I. (2018). Dakwah di Media Sosial (Studi Fenomenologi Dakwah di Instagram). Skripsi.
Fakultas Dakwah dan
Komunikasi. Universitas Islam Negeri Wali Songo. Semarang.
Nasrullah, R. (2015). Media Sosial:
Perspektif Komunikasi, Budaya dan Sosioteknologi. Bandung:
Simbiosa Rekatama Media.
Nasrullah, R. (2018). Etnografi Virtual;
Riset Komunikasi Budaya, dan Sosioteknologi di Internet.
Bandung: Simbiosa Rekatama Media.
Novitasari, E. (2020). Dakwah Melalui Media Sosial YouTube (Analisis Media Siber dalam Etnografi Virtual pada Channel YouTube Transformasi Iswahyudi). Skripsi.
Fakultas Ushuluddin Adab dan Dakwah. Institut Agama Islam Negeri Ponorogo.
Nurudin. (2010). Media Sosial Baru dan Munculnya Revolusi Proses Komunikasi. Jurnal Komunikator, 5.
Rohman, D. A. (2019). Komunikasi Dakwah Melalui Media Sosial.
Tatar Pasundan: Jurnal Diklat Keagamaan, XIII (2). 121-132.
Sugiyono. (2013). Metode Penelitian Kuantitatif Kualitatif dan R & D.
Cet. 18. Bandung: Alfabeta.
Supena, I. (2004). Filsafat Ilmu Dakwah:
Perspektif Filsafat Ilmu Sosial.
Semarang: Absor.
Suryadilaga, M. A. (2007. Model-Model Living Hadis, dalam Syahiron Syamsuddin (ed), Mitodologi Penelitian Qur’an dan Hadis.
Yogyakarta: Teras.
Suyurno, S. S. (2011). Akhlak Komunikasi Islam dan Penghayatan Kehidupan Beragama: Kajian Kes di Universiti Teknologi Mara Pantai Barat Semenanjung Malaysia, Tesis Doktor Falsafah, Jabatan Akidah dan Pemikiran Islam.
Akademi Pengajian Islam, Universiti Malaya.
Wahab, N. A., Muhamad, N., & Ismail, M.
S. (2019). Social Media as A Medium Dakwah Nowadays.
International Social Science and Humanities Journal, 2 (1). 14-23.
Wollen, R., Smith, N., & C. Zhou. (2011).
The Social Media Management Handbook: Everything You need to Know to Get Social Media Working in Your Business. New York: John Wiley & Sons.
Yates, D., & Paquette, S. (2011).
Emergency Knowledge
Management and Social Media Technologies: A Case Study of The 2010 Haitian Earthquake.
International Journal of Information Management, 31(1).
6-13.
Zain, A. M. (2001). Bimbingan Dakwah Teori dan Penerapan di Alaf Baru.
Kuala Lumpur: Al-Hidayah Publishers.
Zarella, D. (2010). The Social Media Marketing Book. Canada: O’Reilly Media.
