ONLINE MEDIA AND ESTABLISHMENT OF STUDENTS' RELIGIOUS UNDERSTANDING IN MADRASAH ALIYAH CITY

Paisal Balai Penelitian dan Pengembangan Agama Makassar Jl. AP. Pettarani No.72 Makassar Email: [email protected]

Article received March 28th, 2021; Article revised May 1st, 2021; Article approved May 8th, 2021

Abstract This study used a qualitative descriptive method with research problems: How do Madrasah Aliyah students practice religious discourse from online media in their daily lives?, and how do teachers respond and align the religious understanding of Madrasah Aliyah students who interact with the religious discourse from online media?. The research location was in Kendari City, Southeast . The informants were 25 students at MAN 1 Kendari and MAS Ummushabri. The research results found that Madrasah Aliyah students are quite active in accessing religious preaching content using online social media platforms. The online media that is most accessed and used for religious content are Instagram and YouTube in the form of audio-visual videos. The rest are interested in reading status and articles considered to be in line with their understanding. Some of the students follow several popular preachers who are actively spreading religious content on social media. Influenced by online media, some students questioned and challenged the basis of the country, religious traditions, and local traditions addressed to their teachers, families, and relatives. In daily behavior, there is a positive side. Students are more diligent in worshiping and assembling in the Mosque. Madrasah and teachers have issued several protective policies to protect students from easily exposed to radical ideology. The responses and policies include limiting the use of cellphones in schools, intensive religious guidance provided by the teacher, protecting outside groups from entering and providing religious guidance to students, and enrich learning material with religious moderation content on a limited scale. Keywords: online media, religious understanding, madrasah aliyah kendari

INTRODUCTION In mass media, communication (print and online) is the most effective medium for he industrial revolution 4.0 has brought publication and ideology dissemination. major changes in the learning system, According to Eriyanto (2005: 13), the text is a T including religious studies. The form of ideological practice. Language, emergence of various learning-based online writing, diction, and grammatical structures sites has slowly shifted the role of teachers in are understood as choices to transmit certain schools. Neil Postman’s concern about the end ideological meanings to win public support. of education (after the advent of television) has Religious (Islamic) discourse is constructed in become increasingly apparent. such a way based on the ideology of the The largest online media users in announcer. Therefore, the battle of discourse in are generation Z, popularly known the media is inevitable, and one of the most as the millennial generation. We can be sure effective media is a network-based social that online network (internet) users also have media channel. social media accounts. At the National One of the international terrorist Coordination Meeting held by The Ministry of organizations appalling the world is ISIS. In Religious Affairs in early 2019, Inayah Wahid spreading its ideology, ISIS uses social media as a speaker said that the religious channels including Telegram, Twitter, characteristics of the millennial generation are Whatsapp, Instagram, and Facebook. function-based, not figures. They don't care Inevitably, this propaganda carried out through about who speaks but whether the speech fits online media has received a lot of sympathies. with their interests. However, not a few are tempted by the lure of

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 143 an Islamic State that is promised to improve name of religion. For example, in Kendari, 4 the welfare of all its people. At first, many people of 220 samples were very willing, and parties in Indonesia declared their support, and 17 students were willing. In another question there were some people and even families who from the quantitative research, all students joined Syria and Iraq. An act influenced by who became respondents had social media social media that they later regret. accounts. The increasing number of social media Several national research results also users now become the easy target for show similar symptoms that online media disseminating certain religious doctrines. currently shape students' religious Research in the last few years showed that understanding. Abundant data sources and social media users had increased sharply. cheap and easy access make students happy to Based on the findings of Wearesocial interact with the virtual world. Consumption of Hootsuite's research released in January 2019, a variety of religious sites will form diverse social media users in Indonesia reached 150 understandings. This has positive and negative million people or 56% of the total population. implications. If students consume sites that Meanwhile, mobile social media users (mobile teach religious moderation, they will phones, gadgets, smartphones) reached 130 understand religious moderation that will build million people, or around 48% of the students' reasoning and vice versa. population of 268.2 million. The concern is when students Based on the research results by the intensively consume destructive and close- Indonesian Internet Service Providers minded religious understanding. It will form a Association (APJII) in 2018, internet users destructive and close-minded generation. This were 171.17 million people. Polling involved is certainly not good for nation and state living. 5,900 samples with 1,.28% margin of error. Based on the explanation above, this The poll found out that 71.8% of students were research report was trying to see the impact of internet users. Most internet users were in the social media in the religious studies of age group with the details; age group of 10-14 Madrasah Aliyah students in Eastern years old are 66.2%, the rest who do not use Indonesia. This is related to the context of the are 33.8%; the age group 15-19 were reaching development of religious life in Indonesia 91%, the age group 20-24 were 88.5%. through the path that the Indonesian Ministry Meanwhile, the second largest number of users of Religious Affairs has declared. were 20-24 years old, even children aged 5-9 This study determines the influence of years used the internet, reaching 25.2% of the social media on religious studies and its total sample. Even in another study that 91% influence on the formation of students' of internet users use it for social media. religious understanding, which is formulated In 2015, the Makassar Research and in several research questions: a) How do Development Agency for Religion researched Madrasah Aliyah students practice religious the Shifting of Students' Religious Idea, which discourse received through online media in found a change in the pattern of religious their daily life?; b) How do the teachers discourse formation, which was influenced by respond and align the religious understanding social media (Paisal, Research Report on page of Madrasah Aliyah students who interact with 38). In the research, it was also found that religious sites through online media? several students who became HTI activists In this research, online media is who started when they were in high school had widely used to refer to being connected to an accessed religious content on the internet since internet connection or "in the network" they were still high school students. (online). According to KBBI V (Online Another research that was conducted Application), online is "connected via by the Makassar Research and Development computer networks, the internet and so on". Agency for Religion in 2016 was related to Meanwhile, online media is internet-based radicalism among students. From the research media that may contain news, texts, videos, findings, it was revealed that there were photos, or sounds. According to Ashadi hundreds of high school students who were Siregar (Agung Kurniawan. 2005: Page 20), willing to commit suicide bombings in the online media is defined as a general term for

144 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 media based on telecommunications and result, media has been developed from old multimedia (computers and the internet). It media (print and television) which are one-way contains a portal, website, radio-online, TV- communication to new media (online). online, online press, mail-online, and others McQuail (2011: 74) described the with its characteristics and facilities that allow characteristics of old media and new media: 1). the user to use it. The open characteristics of The old media has the concept of one object the internet network allow everyone to create talking to many people, while the new media their own media. Examples of online media is decentralized, everyone has the opportunity are news sites, kompas.com, detik.com, babe, to speak to anyone. 2). Old media is one-way viva.com. Fajar.co.id., NUonline.com. communication, while new media is two-way Muhammadiyah.or.id. It also can be in a more communication allowing feedback from the open blogspot or kompasiana. audience. 3). The old media is under State Social media (socmed) is an online- control, while the new media is not controlled based media loads and shares various types of by the State and can even be enjoyed by content, including religious preaching content. anyone without state restrictions. 4). The old In KBBI V (online application, 2018), Social media produces social strata, while the new Media is defined as "a page or application that media is producing the concept of allows users to create and share content or be democratization. 5). The old media involved in social networks." The difference fragmented the audience, while the new media between online media and social media is put the audience in an equal position. simply that "social media is an open part of As an effort to determine the influence online and anyone can create their own of online media on the establishment of account, while online media is mostly used to religious ideology, researchers intensively refer to news sites, pages, or portals." explore the sites, pages, or online media that Currently, the most widely used social media students access. A structured media generally are Whatsapp, Facebook, Instagram, Twitter, has its own ideology. According to Eriyanto Telegram, Youtube, etc. (2005: 13), the text is a form of ideological In this research, Religious practice, language, writing, choice of words, Understanding is known as religious and grammatical structures are understood as knowledge, attitudes, and /or behaviors choices expressed to transmit certain embraced or believed by students, influenced ideological meanings to win public support. by religious content accessed from social Religious (Islamic) discourse is constructed in media. such a way based on the ideology of the Religious understanding in the context announcers. Therefore, the battle of discourse of this research is a change in the way the in the media is unavoidable. One of the most Islamic community understands religion from effective media is online media channels. tasammuh (tolerant), tawasuth (not extreme), The public gets information through respecting tradition, appreciating ulama and newspapers, magazines, bulletin, and now love of the homeland to being extreme, online media. Audiences in literal meaning are intolerant, closed, disrespecting tradition, and also referred to as public. Sugeng Pujileksono not considering the importance of the (2015: pp. 163-164) described various types of homeland (nation-state) which is summarized audiences. Audiences utilizing the bulletin, in the word "religious moderation" (see daily news, magazines, education, and Research and Development Agency of the entertainment are referred to as readers. Ministry of Religious Affairs: 2019. Page 15). Audiences using radio as a medium to obtain It is alleged that the formation of information, education, and entertainment are instant and sometimes excessive religious called listeners. The audiences using understanding (tatharruf or extreme, radical) is film/television as a medium for obtaining obtained through information and preaching information, education, and entertainment are on online network-based social media. called the viewers. Finally, audiences using The increase of easy access to social the internet to get information, education, and media nowadays makes it easier for the public entertainment are called users. In the context to communicate and share information. As a of this research, the phenomenon of using

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 145 online media to access information continues Since this study identified the patterns to grow from text to audio-visual. The of online media accessed by these students and tendency to use visual media is a massively explored how the establishment of their encountered trend. The most accessed media religious understanding occurs, the interview are Youtube, Instagram, and Facebook. technique relied more on unstructured In recent years, a study called digital interviews adapted to the informants’ sociology has been developed. As a result, the conditions. In the interview, the researcher behavior of online social media users could be was expected to find out what social media examined by tracing their activities in students use most intensively in accessing cyberspace. It used various approaches to religious content and the religious sites, pages, determine the use of digital media by or fan pages that are most frequently visited. audiences both qualitatively and In addition, to help search data, quantitatively. Data were analyzed from researchers did initial observations. Initial interviews and also observed interactions and observations aimed to determine the target posts on online social media. schools, including public and private senior Deborah Lupton emphasizes the secondary schools under the auspices of the concept of digital sociology in 4 ways: 1). Ministry of Religion. Observations were also Professional digital practice using digital tools carried out to determine students' religious as part of the sociological practice - to build behavior or practices in daily life. networks, construct an online profile, Data analysis was performed using a publicize, share research, and instruct students; descriptive model, describing the detail of the 2). Digital technology analyses researching the existing data from the field in an emic and ways in which people's use of digital ethical manner. Previously, data were grouped technologies configure their sense of self, their and categorized according to existing data embodiment, and their social relations, and the categories. role of digital media in the creation or Data processing and analysis were reproduction of social institutions and social carried out by examining all available data structures; 3) Digital data analysis using from various sources, including interviews, naturally occurring digital data for social field notes, documents, pictures, photos, etc. research, either quantitative or qualitative; and Then data were reduced, arranged into units, 4). Critical digital sociology undertaking and categorized. The next process was reflective analysis of digital technologies constructing relationships between categories, informed by social and cultural theory then arranged them in descriptive writing. The (Lupton, 2015: Pg 15-16). data were presented with a critical-descriptive approach. RESEARCH METHOD This research used qualitative DISCUSSION methods. This method was used to explore The Influence of Online Media on Religious data by conducting interviews with selected Understanding of Students in Madrasah informants (purposive sampling). From the Aliyah initial informants, other competent informants This research was conducted at MAN were obtained. These informants were 1 Kendari and MAS Ummushabri, located in considered to represent the research topic. the center of Kendari City. Kendari City is the There were two types of informants in this capital of Province. The context. The first was those who understand area is located in the Southeast of Sulawesi social media issues and religious Island around Kendari Bay. There is one understanding among students. They could be island in Kendari City which is known as intellectuals, academics, teachers, or Bungkutoko Island. The land area of Kendari principals. The second type of informants was City is 269.363 km2 or 0.70% of the land area students who were active in student of Southeast Sulawesi. Kendari City has the organizations. This research was conducted by boundaries of the North-; targeting the students in MAN 1 Kendari and East-Kendari Sea; South-South Konawe MAS Ummushabri. Regency; West-.

146 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 Muslims predominantly inhabit all considering the limitations of internet quota sub-districts in Kendari City, both native data pulses given by parents. Wifi facilities are Tolaki and Muslim immigrants from Muna, widely used to download applications, songs, Bugis, Makassar, Ternate, Java, etc. The total and even video content. population is 263.858. Islam is the majority In today's digital era, all students are religion with 246.478 adherents, 7.404 good at accessing online content, including Christians, 5.955 Catholics, 1.509 Hindus, and Madrasah Aliyah students in Kendari City. 866 Buddhists, while Confucianism which has The influence of online media inevitably been officially recognized as a religion, is not makes students get involved in accessing the included in this data (Ministry of Religion internet. Some students, while at home, can 2020). This data shows that the number of freely access the internet. Apart from social Muslims in Kendari City as the capital of media, some students also play games and Southeast Sulawesi province reaches 93% of access online religious content. the total population. This shows that the In general, the social media that most development of Islam in Kendari City is quite students use are Instagram (IG), Whatsapp dynamic and fast (Muslim, 2017: 25-42). (WA), and Facebook (FB). Students also Kendari, as a developing city with a access online religious sites. The most growing population, continues to improve. As watched religious lecture content is from the provincial capital with various mining Youtube, Instagram, and a small portion of it companies and smelters scattered in various is watched from Facebook. districts, Kendari is a city that is busy with Several students at the two Madrasah migrants. Because of this, this city continues Aliyah often access almanhaj.or.id. This site to improve in providing various shopping can be found easily by using the Google search center facilities, tourist attractions, engine. In the author's search using the entertainment venues, and hangout places, keyword 'almanhaj.com' via Google, this site is such as cafes and coffee shops scattered in directly loaded and is located at the very top almost every corner of the city. Quite a lot of with various types of content categories. This exclusive SPA and karaoke services are also shows that this site is accessed quite often with available. It is common to find young people the same keywords. This site contains various relaxing in the center of the crowd, in cafes and categories of Islamic religious content, from shopping centers, adult men relaxing at the ahkam, fiqh, al-Masaail, the Al-Qur’an, coffee shop with their colleagues with free wifi science, alwajiz to actual issues, etc. With the access to stay online connected to the internet motto "walk on the manhaj as Salafus Salih", network. the various contents on the site are in line with The interaction between various the salafi wahabi manhaj, who aggressively ethnicities and religions occurs in social attack and proclaim different religious spaces, which has been going on for a long understandings and practices. time. Muayyad (45), a Bugis man who now RAZ (a research participant) got to lives in Kendari, said that he had made friends know such a site from posts that included links from various groups of various ethnicities and by his friends on FB. Since that time, RAZ, religions to become business colleagues from who was full of enthusiasm for "hijrah" and coffee shops. There are many coffee shops want to understand the correct way of Islam crowded with visitors, and usually, when they better, often visited the site in his spare time or are comfortable in the coffee shop, they will needed reading. According to him, the site become the regular customers and make it an contains a lot of content according to a straight appointment location. manhaj. As for school-age teenagers, they In his understanding, the surrounding prefer to visit cafes that look more modern, community’s traditions are contrary to Islamic luxurious, and up-to-date. In addition to teachings but are still carried out, for example, providing various types of food and drinks for maulid, barzanji to kalosara (local traditions of teenagers, the cafe is equipped with facilities the Konawe Tribe). However, he realized that for free wifi access to live music. For he did not have sufficient knowledge, so he did adolescents, wifi facilities are important not dare to prevent or take action against what

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 147 he called deviations from religious teachings attractive and contemporary images, it is only and was classified as polytheists. filled with videos of the ustadz's lecture known Once in a classroom, he tried to ask by the acronym UAH. AM even provided time questions in the study of the Al-Qur’an and to watch in the afternoon. AM downloaded Hadith about the law of maulid, but after being and installed a special application that could answered by his teacher, he no longer denied easily download videos from unprotected it. According to him, it was quite YouTube channels. When he found an disappointing for many scholars who allowed interesting video that was considered in bid'ah and even polytheism to occur in society. accordance with the latest conditions, he That is why he agreed with the idea of an would upload it on his personal Instagram. In Islamic State or caliphate so that all things that addition to the UAH video, in his IG account are contrary to the Al-Qur’an and Hadith can there are several videos of Ustadz Firanda be eradicated. Andirja and Syafiq Reza Basalamah. His acquaintance with this site led him His enthusiasm to spread preaching to various content in other media which he was based on the message from the hadith considered the same. He started watching which is often conveyed by preachers "even if lectures from Ustadz Yazid Jawwaz, Hanan it is only one verse". Although it was still Attaki, Syafiq Reza Basalamah, and Adi limited, he considered it to be within his Hidayat on Youtube. He watched some on abilities as a student. The condition of the Instagram and Facebook shared by his friends country which is considered unstable, and the and certain pages he followed. When watching influence of reading on social media where he television at home, he often watched Yufid found posts about the burning of the 'tauhid TV, Rodja, and Muadz TV, several times with flag' made AM dream of a caliphate or an parents who said they were quite happy that Islamic State. According to him, only their children watched religious lectures. Muslims have the most right to become leaders In the author's search on his personal because Muslims are the most adherents of the Instagram, there are several video lectures of religion in Indonesia. Adi Hidayat, Hanan Attaki, and Syafiq Reza Although having friends of different Basalamah which he shared. According to religions, AM refused to congratulate his him, the video was shared by his friend in WA, friend's religious holiday because, according to who then enthusiastically shared the video on him, it could damage his aqidah, as Ustadz his Instagram. Yazid and Syafiq Reza Basalamah often Although he admitted that he had not convey in videos he watched online. This was been able to practice all the teachings he confirmed by the sermon of an ustadz who conveyed, he tried to find out first because affiliated network of Muadz bin Jabal. what was conveyed was in accordance with the However, he maintains a friendly relationship, Al-Qur’an and Hadith as for the matter of still allowing friends of different religions to practice, it was carried out slowly. According visit or wish him a happy Eid. to him, the conditions for accessing preaching Two students, MR (16) and ALZ (17), media must be in accordance with the Al- are also in love with religious content on their Qur’an and hadith because many other media social media pages. On Facebook, MR liked are misleading. RAZ is quite fluent in the Sunnah Remember and Bogor Mengaji mentioning some of the names of ustadz or groups/pages and followed each of their posts. religious figures that he likes the most, namely MR idolized Khalid Basalamah, Ustad Yazid Syekh Salih Al Fauzan, Syekh Abdul Aziz bin Abu Jawwaz, and Firanda Andirja. ALZ liked Baz, and Syekh Utsman al Khamis. IG Gen Hijrah and idolized Taqy Malik and Similar to RAZ, AM (16), a student of Felix Siauw as hijrah icons. Apart from IG, the MAN 1 Kendari who is in the spirit of two teenagers also watched videos of religious emigrating likes to watch religious lectures on lectures from Youtube and read posts about the YouTube channel. He subscribed to Adi what they called preaching in family group Hidayat's channel and even added a Whatsapp if anyone shared them. The two notification bell to a new video post. In a students also accessed media for religious channel that is managed professionally with preaching content from muslim.or.id and

148 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 almanhaj. or.id. The influence of reading and I leave the culture if it is against the Shari'a, Meanwhile, you still maintain the culture even though it is watching made them want a state based on against the Shari'a. Islam or caliphate because they considered it I don't like wearing tight and sexy clothes, and I prefer wearing loose and covered clothes with my hijab syar'i/cadar, in accordance with the Al-Qur’an and hadith. Whereas you like to wear tight and sexy clothes, and you don't Nevertheless, in their observations, want to wear a hijab, so that your genitals will open and show. the two girls admitted that they had not been I do not celebrate birthdays, do not like music, do not tahlillan deceased, do not go to shamans, do not recite blessings at the able to apply all of these understandings. ALZ, grave, do not give offerings, do not do isbal, do not tasyabbuh, as a Buginese daughter, her family still carries do not shake hands other than mahrom, While you are still doing the things above. out typical Islamic traditions in the archipelago Oh, my brother... or Aswajah, such as the traditional maulid I cannot force you to practice it because, in Islam, there is no celebration, barzanji in every celebration, or compulsion. I also can't change you so you can be like me, tahlilan if a family dies. "In my heart, I often Because my job is only to convey, while guidance belongs to wonder why these bid'ah continue to be Allah. I do not judge that you are astray, you are wrong, you go to hell. practiced, isn't that bid'ah sir, right? Because I But I'm just trying to practice and try to invite you to follow the can't argue with my parents." That is her right path, which is the path as the righteous shalafus practice confession. and teach. I'm not too fanatic about religion ... Salafi Wahabi-preaching style, which I am not the holiest and self-righteous person ... is increasingly incessant through social media I'm also not one who is following a cult ... But since I realized ... and online media, is difficult to contain and That the salafus righteous that we must follow ... influences the establishment of an exclusive That the world is not our place ... and anti-difference religious understanding. That our age is so short ... That the afterlife is very heavy ... Generally, the media or channels use effective That I still have many shortcomings and sins ... and contemporary communication strategies And because of all that, I am now trying to obey religion and learn to follow the understanding of the salafussalih as the best so that the younger generation favors them. generation of this ummah. Those who initially only watched video And I hope that Allah will be pleased with the path I have taken so that I will be entered into His heaven. lectures, saw memes, or skimmed through May Allah guide you and me to follow the straight path, which social media then were further interested in is the path that Allah is pleased with, as the path that the Prophet visiting the websites they managed. Sallallaahu 'Alaihi Wasallam and the righteous shalafus taught.

In social media, it can be seen how Akhukum, they manage and frame issues in such a way to � Abu Yahya Al Bustamy attract enthusiasts. It can be seen, for example, � Reposted by: Group Whatsapp manhaj salaf Channel from the issue of criminalization against ulama telegram salafyways " or injustice against Muslims and so on, which The post was liked by many people collides with fellow people or between and has been shared thousands of times. It mazhab. One example, from several posts on seems implicit how clerics and mass the Bogor Mengaji Facebook page that organizations are clashed with what they call students followed and shared in their social shalafusshalih. It described that as if kyai does media accounts, was clear that the anti-bid'ah not understand and does not rely on knowledge campaign was confronted with the sunnah. It on salafusshalih scholars. In addition to seems that the other groups are all ahlul bid'ah aggressively criticizing religious practices or and they are experts in sunnah. The following traditions, which according to them, the heresy is an excerpt from a post that appears from of this FB page was also quite active in posting WAG: video lectures of Firanda Andirja, Yazid Abu Jawaz, Khalid Basalamah, and others who Bismillah WE ARE ISLAM, BUT OUR WAYS ARE DIFFERENT. were related to their provocative methods of The pillars of Islam and our pillars of faith are the same. preaching, the video was also featured on TV Our mosques are the same. Our holidays are the same. Rodja in longer duration. We are both Muslims, but our paths are different. The distribution of the group's lecture I follow the guidance of the salafus righteous content is very wide. According to the While you follow the understanding of mass organizations and kyai, students who became informants, this was I love the sunnah and leave bid'ah, because they were firm in preaching, While you are leaving the sunnah and loving bid'ah, I like to go to the science council, according to the Al-Qur’an and Sunnah, and While you prefer to go to malls and karaoke places. did not make friends with infidels or were

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 149 clearly fighting for Islam. No students know problems because this earth belongs to Allah moderate scholars who are also active enough and the prohibition of law besides Allah's law. to share posts or videos of their lectures, such The exposure to the same issue on an ongoing as Gus Baha (Kyai Bahauddin Nursalim), Gus basis causes many to be captivated and believe Miftah, Gus Muwaviq, or Gus Nadirsyah it is an “Islamic truth” that must be fought. Hosen. They also did not know Gusdur as a In the context of Kendari City, the Kyai but as a former president who was blind, discourse on the caliphate from 2014 to 2016 and some even considered Quraish Shihab was indeed quite massive, spreading on heretical because his teachings and his family various social media platforms and in the real did not conform to Islam. They admitted that world. In those years, HTI intensified the they had read this in a post on Facebook. campaign for Indonesia Belonging to Allah. It must be admitted that the video The target was all groups, from elementary lectures on the Youtube channel, which schools to tertiary institutions, from the pulpit students much love, are indeed quite a lot to the pulpit, from recitation to recitation. In watched. However, at least several things May 2015, HTI held a grand meeting and influence such conditions. First, it is clear that parade entitled "Together with the Ummah, the YouTube channel is managed uphold the Caliphate". According to the professionally. Second, the video display is not committee's claim, thousands of participants monotonously decorated with various reached hundreds of thousands of “caliphate attractive graphics. Third, the headlines are fighters” packed the ex-MTQ field in the city catchy. Fourth, video duration is short. Fifth, center. Participants came from various cities, rhetoric speakers exploded, attacked, or even young and old, to involve school children from misled others who do not share the same elementary to tertiary (Paisal: 2016). understanding. Sixth, using terms that are popular with the public, generally Arabic- Aligning Religious Understanding of related terms, such as Hijrah, Hijab, Akhi, etc. Madrasah Aliyah Students In the search for the author of the MAS Ummushabri has a program to website almanhaj.or.id related to muslim.or.id, counteract the exclusive religious alquran-sunnah.com, there are quite many the understanding of its students. According to same articles uploaded by the website. Many Supriyanto (50), the program is an personal blogs also post these articles on their International Camp. In this program, students pages. It seems clear that this channel has a make visits to partner schools abroad. The connection by bringing the same ideology and schools include America, Thailand, Malaysia, religious understanding. Muslim.or.id. is a and Philippines. On the other hand, MAS backup website and replaced eramuslim.com, Ummushabri has received visits from the which in 2015 was included in the Ministry of partner school's students at its Madrasah Communication and Informatics as one of the Aliyah. The Ummushabri International Camp radical sites. Some content that is considered (UIC) event was held in January 2020, which radical, such as support for ISIS and defense became an introduction to the culture of against terror bomb perpetrators, is no longer Southeast Sulawesi (Muslim, 2019: 211-224). found on muslim.or.id. Apart from increasing the capacity to The vigorous campaign regarding the speak English, it also introduces the other obligation to uphold the caliphate was quite countries’ ethnicity, religion, and culture. influential on students. In the initial MAS Ummushabri also involved an American questioning of 25 students, 22 people agreed English teacher, Mr. Robert and Miss Erin with the caliphate state. When asked further since 2017. The program is expected to make why they wanted the caliphate to get various students more open to differences and not answers, some answered because they were in close themselves to other people of different accordance with the Hadith and the Al-Qur’an, religions. or because they were found in the study of As an Islamic religious institution, this Islamic Cultural History. Some answered program reaps pros and cons. Some teachers because they have read it in their friends’ status against it think that this violates religious so that the Caliphate is the solution to all teachings because it provides opportunities for

150 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 other religions to enter the madrasah and is majelis taklim preachers are more concerned considered to damage students' aqidah. with discussing women's fiqh. Supriyanto stated that this comes from narrow Some students tried to ask about the thinking that does not want to accept caliphate during studying, why it was no differences, and if it is instilled in students, it longer enforced, why the caliphate collapsed, will be counterproductive to building tolerance or didn't have hadiths and verses in the Al- in the students’ minds. Respecting differences Qur’an. It happened in the study of Islamic is not to destroy tauhid. On the contrary, Cultural History taught by Mr. Nurdin (54). excessive suspicion of other religions causes a According to him, several years ago, some lack of a culture of mutual respect. The coach tried to ask questions and only stopped after and teacher who refused later resigned. being asked back, try to say the verse if there In other places, MAN 1 Kendari was one. It seems that HTI's ideology of the counteracts the influence of religious caliphate influenced these students. After that, understanding and practice that is radical and Mr. Nurdin did not find many students eager to contrary to the schools’ rules and vision. For return to the Caliphate era, even though they example, one of the rules is in the dress code. might enjoy the caliphate model of According to Ma'sud Sidik (head of MAN government. Kendari), this is done in coaching and Teacher of Al-Quran Hadith Subject, uniformity. One example is the prohibition of Mrs. Aisyah (57), quite a lot found student wearing cadar. Several times, students who questions related to bid'ah, for example in the wear cadar must be instructed not to wear it at maulid. According to her, some students asked the madrasah. Some students had refused and about it after watching the anti-maulid lecture even called their parents, but a rule cannot be video. According to the ustadz, the maulid was broken if they do not agree. It is recommended never carried out in the time of the prophet, to resign. why should it be done now. Mrs. Aisyah E-learning named Hybrid is explained that the maulid commemoration was implemented to increase the capacity to carried out to get to know the Prophet introduce information technology, especially Muhammad more, and more about the in MAN 1 Kendari. Hybrid is defined as a class traditional food types to be eaten together. The designed so that the learning system decoration was to show joy over the birth of integrates/crosses various face-to-face the Great Prophet. Tradition, according to her, learning activities with online learning is part of good al-Urf and can be implemented (utilizing technology and the Internet). If there to decorate the implementation of the maulid. is a learning schedule using the internet media, Regarding the correct way of dressing, it makes students quite free to use online according to Mrs. Aisyah, as long as she has devices at school, with school wifi facilities. In covered her genitals that the scholars agreed such time, students access online media or on, she is correct. Because of that, there is no check their social media. However, in the need to try to appear different by bringing teachers' monitoring, there were no students religious understanding which is not followed who had negative behavior on social media by many people around us. According to her, (Interview with Zul Rahmad, Deputy the use of cadar in Kendari City has started to Principal, February 2020). become massive since the entry of several In the MAN 1 Kendari Mosque before salafi groups. Previously, although various the dissolution of HTI organizations, HTI kinds of Islamic boarding schools had been cadres often delivered sermons. Now with this established, residents could not find wearing policy, mosque administrators are trying to be cadar, even if they did, they were usually selective in choosing the preacher. It aims to outsiders. avoid the influence of radical Islam in the The tendency of students to be madrasah. In addition, HTI cadres have tried exclusive was clearly formed from the to enter through the Taklim Council, which exposure to information on online social media routinely conducts recitation when students they received. What is conveyed by Eriyanto perform Friday prayers at the Mosque. Now, (2005: 13) that the text is a form of ideological practice, language, writing, choice of words,

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 151 and grammatical structures are understood as various arguments and healthier discourses. choices expressed to carry certain ideological Thus, it is hoped that the desired religious meanings in the level of winning public doctrine will be preserved in followers. support. Religious (Islamic) discourse is Continuous injection of similar information constructed in such a way based on the will form followers who are considered ideology of the preacher. The establishment of istiqamah. They are formed into exclusive the desired religious ideology appears to be students or can be called pre-conservative. quite effective through social media channels This condition is supported by the and online media. Therefore, discourse wars sophistication of internet technology today. A in the media are unavoidable, and one of the social media platform similar to Facebook and most effective media is online media channels. Instagram tends to sort its users based on the In instant online media with unlimited same segment and group users into like- reach, every issue can be addressed quickly. It minded groups. Social media users who have is often found a variety of clearly true searched (browsed) using certain keywords are information and then peppered with more likely to receive similar information on captivating narratives using long reviews, social media. On the respective homepage, including religious doctrine and inserting similar posts will appear before other propaganda in accordance with the author’s information (status or posts). Yasir Alimi ideology. For anti-nation state groups, every (2018: 45) calls it creating echo spaces that issue can be fried to spread influence and strengthen our views. always offer a caliphate government system as Anwar Arifin (2011, 68.) describes the a solution. Meanwhile, suppose you look at hypodermic needle theory which produces two and compare it with the syllabus and material basic assumptions. First, the recipient learning books on the History of Islamic (communicant) is helpless when receiving Culture (SKI). In that case, it is very limited to messages from the communicator. Second, the discussing the caliphate from dynasty to mass media is very powerful, and it can even dynasty, the period leading to the next be said that its power is approaching unseen. caliphate period. The SKI learning tends to The purpose of the two basic assumptions contain more romanticism of the last above: First, that the communicant's caliphate’s greatness and golden age. Very powerlessness when receiving a message from little explains the shortcomings, depravity, the communicator shows that the intrigue, seizure of power, and bloodshed communicator has the convenience of among fellow Muslims. It is very different influencing the communicant. From this from, for example, the Tarikh Khulafa, which theory, it can also be understood that the nature completely reveals everything that happened of the communicant is very passive in during the Caliphate. receiving messages from the communicator. Students as recipients of information And whatever is conveyed by the (communicants) have not properly filtered communicator, especially if it is through the religious information conveyed in online mass media, will have a positive effect (either social media. But on the other hand, there is in the form of a good image, acceptance, or an influential ideological penetration with a support) on the communicant. Second, all closed attitude to follow other media, which messages communicated through the mass tend to be more moderate. In other words, media will be very easy to use to influence the students who are quite intense in following audience. certain media studies will ignore other media Continuous exposure to similar that are not familiar (or the language that is religious information influences the mindset often used is not the same in manhaj). and actions of Madrasah Aliyah students. At Some religious groups protect or least this can be seen in changes in some restrict their followers from reading, listening religious practices in students' daily lives. For to, or watching any content conveyed by non- example, those who no longer want to attend social media. Although many online media are maulid events in the religious tradition, oppose more scientific, rational, and contextual, these the kalosara event. Their trust in the followers are not interested in conveying government is deemed not in accordance with

152 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 sharia, or sympathy for groups against many variants of the salafi group filling differences, support for HTI and FPI because religious discourses in this city. This group has they are considered firmly against evil, often a lot of resources and controls the media. destroy places of immorality and fight for an Similar to other cities, moderate groups have Islamic State. Another thing is his refusal or come too late to the digital space. In Kendari, disinterest in scholars who are outside the since several years ago, anti-NKRI groups manhaj he follows. such as HTI were quite active in spreading Students' analytical ability towards propaganda on online social media. Also, the information conveyed in online social media is ICM salafi group has a radio and is quite active very minimal. A short study that only delivers in distributing video content for religious the arguments one-sidedly and concludes the lectures on social media. According to Yasir law of halal-haram is quickly favored Alimi (2018: 258), more urbanites are compared to the in-depth study pattern usually affiliated with fundamentalist groups. In this conveyed by more moderate clerics or ustadz. city, none of them are affiliated with pesantren This also happens in several articles or and Kiai, so they tend to look for their Islamic writings that "must" come from the same identity with social media and ustadz who may manhaj, affecting the student's position. not have adequate scientific capabilities. Students will believe anything The tendency to like that which is conveyed by ustadz with the same manhaj. instantaneous and fast-paced is also the reason One example is that students can easily trust it is easy for urbanites to participate in Alfian Tanjung's lecture on the rise of the PKI religious preaching independently in online because he is considered partisan. There is no media. In cyberspace, all content variants are data confirmation process on his explanation. available and can be accessed anytime, Another thing is about the flat earth theory anywhere. This instant nature also causes because it is considered in accordance with the short lecture content that is considered firmly Al-Qur’an which states "the earth is spread establishing a law on certain religious issues to out", so any information that corresponds to or be more favorable than in-depth study and is supports that information will be immediately considered hesitant to stipulate laws. accepted. The same can be seen in religious A person, who adheres to the articles that are of interest to Madrasah Aliyah understanding that the earth is flat, read an students. Short religious articles are preferred article that reviews various theories of over long ones and are considered time- inspiration regarding satellite photos. Then, consuming. The first characteristic can instinctively that person will be very easy to generally be seen by preachers and from believe because he supports the flat earth various salafi Wahabi sites. Meanwhile, theory he believes. Naturally, a positive moderate sites such as NU.online, feeling will grow in him if the opinion or belief Muhammadiyah, Alif.id, sharia talk, etc., tend he holds is affirmed so that he tends not to care to be careful in verifying or enforcing religious whether the information he receives is correct. issues. In a moderate site, when discussing a It is even very easy to spread the information problem, there will be a lot of quoting the back. Therefore, it is important to have opinions of the scholars of various schools of sufficient knowledge to trace hoax information thought and more leaving it to the tendency of by utilizing internet facilities to check the the people to follow whose opinion, no one is facts. found that easily labels haram, heresy, In the context of Kendari City, where heretical, hypocritical to the infidel, etc. there are not many Islamic boarding schools, Online media has now become a battleground NU and Muhammadiyah as mass for the spread of propaganda and opinion. organizations that strongly support the Indonesian nation-state and strengthen CLOSING religious moderatism in Indonesia do not have Madrasah Aliyah students are very a strong enough influence on society. That is active in accessing religious preaching content why this space is quite easily utilized by salafi through online social media platforms. The groups who tend to be puritanical. There are online media that is most accessed and used for

The Assimilation Of Tionghoa In Palopo City (1917 - 1966) – Rismawidiawati | 153 religious content are Instagram and YouTube Head Office Balai Litbang Agama Makassar in the form of audio-visual videos. The rest are for all of supporting for this research. The interested in reading status and articles that are writers also thank the editorial board of the Al- considered to the same with their belief. Some Qalam Journal for publishing this article. students are following several popular preachers who are actively spreading religious content on social media. At first, their interest REFERENCES begins by measuring the popularity of the speech using simple criteria, including the number of followers, views, and shares of Alimi, Moh. Yasir. 2018. Mediatisasi Agama, many people. The next stage is to measure Post-Truth dan Ketahanan Nasional; whether the content is considered the most Sosiologi Agama Era Digital. LKiS: appropriate with the Al-Qur’an and Hadith or Yogyakarta not. They also are not interested in following Anwar Arifin. 2011 Dakwah Kontemporer. scholars who are considered contradictory or Graha Ilmu: Yogyakarta can be called moderate. From the reading in APJII. 2019. Survey Nasional Penetrasi the online media, some students questioned Pengguna Internet 2018. Powerpoint and challenged the basis of the State, religious Infografis. Asosiasi Pengelola Jaringan traditions, and local traditions, both aimed at Internet Indonesia. their teachers, families, and relatives. In daily Tim Penyusun Kementerian Agama. 2019. behavior, there is a positive side that students Moderasi Beragama. Jakarta. Badan are more diligent in worshiping in the Mosque. Litbang dan Diklat Kementerian The school and teachers have tried to Agama RI harmonize the religious understanding of Eriyanto. 2005. Analisis Wacana Pengantar students that they get in online media, Analisis Teks Media. Yogyakarta: including through religious moderation LKiS. programs, introduction and interaction with Hootsuite. “Indonesian Digital Report 2019”. different religions, and rejection of closed Alamat link: religious understandings. However, it must be https://andi.link/hootsuite-we-are- admitted that many students' religious social-indonesian-digital-report-2019/ . practices and understandings are beyond the Diakses 06 Januari 2020. teacher's observation. KBBI V. 2017. (aplikasi online, pembaruan Therefore, the process of religious terakhir 18 Desember 2019). Badan learning in schools must be reformulated to Bahasa, Kementerian Pendidikan dan include moderate and balanced Islamic Kebudayaan Republik Indonesia. teachings so that students can be more open to Kurniawan, Agung. 2005. “Transformasi accepting differences. Furthermore, it Pelayanan Publik”. Yogyakarta: becomes important to improve students' Penerbit Pembaruan analytical skills for any information conveyed Lupton, Deborah. 2015. “Digital Sociology”. on social media. Prevention wrong information New York: Routledge. to be spread can be done by increasing student McQuail, Denis. 2011. “Teori Komunikasi literacy through the active role of the Massa McQuail”, Edisi 6 Buku 1. government, in this case, the Ministry of Jakarta: Salemba Humanika. Religion and the Ministry of National Muslim, A. 2017. Membaca Eksistensi ‘Pusat Education, teachers, parents, and communities Literasi’Dari Pelosok Negeri: Ironi carrying out systematic and continuous Pengelolaan Perpustakaan Madrasah education and taking effective legal action to Aliyah Konawe Selatan. Penamas, spread radical propaganda, anti-country, or 28(1), 25-42. against those who are anti-diversity. Muslim, A. 2019. Curhat Di Balik Laci: Ekspresi Literasi Siswa Di Madrasah ACKNOWLEDGEMENTS Aliyah Pesri Kendari. Al-Qalam, 25(1), The writers would like to thank the 211-224. supervisors who guided me in this research. To

154 | Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya Volume 27 Number 1 June 2021 Paisal. 2015. “Pergeseran Faham Keagamaan Saputra, Eddy. 2016. “Dampak Sosial Media Mahasiswa IAIN Sultan Qaimuddin Terhadap Sikap Keberagamaan Remaja Kendari”. Laporan Hasil Penelitian. dan Solusiya Melalui Pendidikan Balai Litbang Agama Makassar. Agama Islam,”. Diunduh dari jurnal Pujileksono, Sugeng. 2015 “Metode SOSISO-E-KONS, Vol. 8 No. 2 penelitian komunikasi kualitatif”. Agustus 2016. Hal. 160-168. Malang: Kelompok Intrans Publishing Teguh Prasetyo, Angga. 2014. “Media Sosial Saputra, Muhammad Ali. 2016. “Respon dan Perkembangan Aliran Keagamaan Siswa Muslim Terhadap Radikalisme Pasca Munculnya Gerakan ISIS”, dalam Agama di KTI”. Laporan Hasil Jurnal El-Qudwah Lembaga Penelitian Penelitian. Balai Litbang Agama dan Pengabdian kepada Masyarakat Makassar. (LP2M) UIN Maulana Malik Ibrahim Malang edisi 10 tahun 2014.

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