Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
DAAoWAH IN SOCIAL MEDIA FOR CAMPAIGNING
RELIGIOUS MODERATION AND COUNTERING
HATE SPEECH
Abu Ali Al-Khusain1 1 Pondok Pesantren Ali Maksum Krapyak Yogyakarta.
Indonesia Email : abualialkhusain@gmail.
DOI:
Accepted: June 2024 Received: April 2024 Published: Juli 2024 Abstract :
Social media nowadays has become an important tool to publish everything since it is accessible every time.
This important role of social media can be represented as a vehicle to convey about islam that is so-called DaAowah.
It proposes people to obey an Islamic jurisprudence then impacts to have moderate attitude in spreading kindness to universe.
Howerver, daAowah faces hatred and bad responses.
It is needed to counter hate speech since it provokes people to do negative action that harm all aspect of life.
This writing explains about daAowah in social media as the way to deliver two aspects related to the discussion, namely .
how daAowah in social media contributes to spread religious moderation, .
how it counters hate speech.
This research uses Roland Barthes' descriptive qualitative approach.
It is used to firstly determine the object of its study in the real life, then to reveal information related to the object in detail.
It reveals uncover hidden meanings by analyzing existing signs of postings in some social The finding showed that it is an effective way to spread moderate attitude.
addition, hate speech can be countered since it presents the idea of those mentioned action with logical and understandable video and narration so it is easily accepted by all readers.
Keywords : DaAowah.
Social Media.
Religious Moderation.
Hate Speech Abstrak :
Media sosial saat ini telah menjadi hal penting untuk mempublikasikan segala sesuatu karena dapat diakses setiap saat.
Peran penting media sosial ini dapat direpresentasikan sebagai wahana untuk menyampaikan tentang Islam yang disebut dengan dakwah.
pada dasarnya,daAowah adalah sarana untuk mengajak orang untuk mematuhi hukum Islam yang berdampak pada sikap moderasi untuk menyebarkan kebaikan ke alam semesta.
Namun, dakwah juga menghadapi ujaran kebencian karena memprovokasi masyarakat untuk melakukan tindakan negatif yang merugikan seluruh aspek kehidupan.
Tulisan ini menjelaskan tentang dakwah di media sosial sebagai cara untuk menyampaikan dua aspek yang terkait dengan diskusi, yaitu .
bagaimana dakwah di media sosial berkontribusi dalam menyebarkan moderasi beragama, .
bagaimana daAowah bisa menangkal ujaran Penelitian ini menggunakan pendekatan kualitatif deskriptif dari teorinya Roland Barthes.
Hal ini digunakan untuk terlebih dahulu menentukan objek kajiannya dalam kehidupan nyata, kemudian mengungkapkan informasi yang berkaitan dengan objek tersebut secara detail.
Ini mengungkap makna tersembunyi dengan menganalisis tanda-tanda postingan yang ada di beberapa media sosial.
Temuan menunjukkan bahwa itu adalah cara yang efektif untuk menyebarkan sikap Selain itu, ujaran kebencian dapat ditangkal karena cara menyajikan gagasan dan tindakan tersebut dengan video dan narasi yang logis dan mudah dipahami sehingga mudah diterima oleh semua pembaca.
Kata Kunci: DaAowah.
Sosial Media.
Moderasi beragama.
Ujaran kebencian Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
INTRODUCTION
Bhineka Tunggal Ika, the Indonesian philosophy and nationAos motto shows to the world that Indonesia is a multiethnic country in which many races, cultures, local languages, and religions exist together.
A lot of differences grow side by side.
Furthermore, the urgent idea of religious moderation strengthens the condition for creating a harmony in diversity.
The concept of this idea published by a ministry of religious affairs has built understanding among people from different view and religion.
Religious moderation is a point of view that refers to a neutral position or in the middle between two views.
is an effort to accommodate two different minds to be one (Kosasin, 2.
other words, religious moderation guides religious believers to be tolerant, appreciative towards diversity without underestimating other religions.
However, the diversity in accordance with the unity can be a dispute if it is not maintained ideally.
In recent years, conflict about different perception, faith and races has become sensitive controversy.
Therefore, it invited media to report this moment since this issue has been interesting news.
Those kinds of conflict emerge widely since they are usually considered as the hottest trending topics then they affect disadvantages and victims (Ishwara, 2.
Inter-religion chaos, hate speech are part of actions that have been directed to the targeted The emergence of conflict does not only occur from the society itself, but also the media.
It reveals that social media functions not only as an entertainment, but also important significance seen from information and The content of media, in this case is nutrition for peopleAos brain so that the information presented will absolutely influence the way to view.
The depiction of reality the media serves will be the basic essence of public to respond the exposed object.
It is generally believed that a lot of social media have given either positive or negative information to the society.
The news given through social network is accessible to people.
It shows that media has an important role for public mainly modern society.
It can be formulated that social media such as facebook, instagram, and tik tok become a vehicle to spread positive side such as peace, unity, and tolerance.
On the other hand, negative side .
ate speech, chaos, disintegratio.
can be found from social media as well.
They unquestionably influence society for what have been As a communication tool, social media makes it easier for people to convey thoughts or feelings to others to change a person's attitude or behavior so that it produces certain desired effects (Effendy, 2.
From this modern technology tool, it creates a chance to preacher .
aAo.
for preaching the society since it is strategic way to educate people closely.
It is a medium where preacher can spread Islam easily and teach people the importance of living side by side without seeing differences.
Furthermore, people can access posting with no limited time and place.
The posting can be repeatedly played so that audiences catch the message deeply.
By media, it enables both uploading video maker and audiences communicate not only by texting but also responding orally.
This interactive communication can be done Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
when either preacher or audiences are online at the same time.
Unquestionably, social media gives an opportunity to counter negative provocation that affects for changing peopleAos point of view.
It is inevitable that worse narration uploaded is unpreventable.
It is important that public need to support the government in campaigning this amendment.
Media sources are to counter provocative information by using peaceful response and soothing nuance.
Furthermore, this study discusses the role of social media in its contribution to campaign religious moderation and encounter hate speech.
Particularly, it presents the following aspects namely the meaning of religious moderation and hate speech, samples captured from some social media.
RESEARCH METHOD
Since this research is categorized as a descriptive research, it applies qualitative method by Roland BarthesAo theory of sign.
It is conducted to show in-depth meaning to the existing data (Sobur, 2.
The aim of the method is to analyze the achieved data from the real condition.
This approach is used because this study aims to describe data and facts from existing conditions.
Describing, in this case, interprets the meaning of sign as object that carries not only information but also constitute a structured system of signs (Barthes, 1998 in Kurniawan, 2.
This study reviews social media namely Tiktok as the popular social Furthermore, it is analyzed to achieve the data on how the postings containing popular figures influence the society.
Data collection is carried out to discuss about religious moderation and hate speech.
Data is selected based on a measurable analysis review through those two mentioned topics.
FINDINGS AND DISCUSSION
DaAowah in Social Media It is known that the essence of da'wah is to influence people to do good According to Muhiddin .
explains that da'wah is a religious teaching that blesses humanity and contains positive values such as peace, a sense of security.
Related to the development of technology, da'wah carried out by Da'i has been successful in adapting the advance as the tool of daAowah.
This is proven by the use of media in that way of conveying the essence of The function of media in da'wah, particularly social media, is a vehicle of conveying da'wah verbally.
It is regarded that kinds of social media like Tik Tok present the message of daAowah directly to the society.
The posting in Tik Tok teaches good deeds due to what is good, bad and what should be done and In addition, the effective use of social media in carrying out da'wah activities depends on the content of the information conveyed and how the preacher conveys the da'wah message attractively, thereby it influences the audience to always do good (Rahmawati & Zaini, 2.
It means that DaAoi is able to provide methods, creations, and new things in lecture or preach, and then the measure of the effectiveness of the preaching can be seen.
The popularity of media is widespread.
It increases since the number of people who access this media is greater than the number of people who do not Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
access the media.
It can be claimed that da'wah conveyed will be effective when recipients .
he societ.
enjoy, respond and make their changes themselves.
Campaigning Religious Moderation In general, religious moderation means balancing based on Islamic Inayatillah .
strengthens the idea that religious moderation according to the state refers to.
national commitment such as obedience, obedience, and commitment to fellow community members to follow the directions and regulations as stated in Pancasila and the Constitution 1945.
tolerance which is reflected by mutual respect for different religion, culture and .
anti-violence in unconditional situation or avoiding to commit violence towards differences.
acceptance for local traditions and culture.
By so doing.
Campaigning religious moderation can be defined as an action to achieve goal and the goal is to own the concept of behavior in religious life such as tolerance, enforcing an attitude of balance.
Abror .
said religious moderation is a religious perspective, attitude, and behavior that avoids the extremities, maintains balance and justice, and chooses the middle Conducting religious campaign can be initiated by socializing ideas, understanding, and educating society regarding religious moderation to the entire community through social media.
It is considered as an effective way since people use social media everywhere.
HalimatussaAodiyah .
claims that social media itself is an information technology innovation that is popularly used in the post-pandemic.
With the use of social media, one can find it easy to find information very flexibly and adaptively.
Countering Hate Speech Hate speech can be harmful in various ways.
In other words, it can directly harm the feelings of the audience .
oth targeted and no.
, induce to harmful actions.
Furthermore.
Utami .
emphasizes that hate speech contains a complex arrangement of ideas, textual practices and communicative Since 1998, hate speech has become a serious challenge to the process democracy in Indonesia (Utami & Darmaiza, 2.
There are many cases of hate speech that occur in the society such as defamation, harassment, slander, provocation and threats against individuals or groups (Irawan, 2.
This then has developed and undoubtly attacked both individual and group by using religious content to spread hatred.
It takes the form of speech or writing either in the digital or virtual world .
ocial medi.
or in the real world (Wardani & Ekawati, 2.
As a medium that people can freely use, it is undeniable that there are still many people who utilize the media carelessly.
There must be public efforts to control the use of social media and explore the information wisely (Kuswantoro, 2.
The concept of countering hate speech denotes an effort for reacting to harmful speech, with the aim of impeding or at least diminishing its damaging DaAowah and other study activities should be a space for education and It is a medium for religious preachers to increase public Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
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com/index.
religious understanding of their respective religious beliefs and teachings, not to insult each other's religious beliefs and teachings (Sani, 2.
DaAowah in Social Media for Campaigning Religious Moderation In this part, it investigates on how daAowah for campaigning religious moderation in social media brings peace and harmony to the society.
In detail, it does not only create the situation mentioned above, but also tolerance and This study concerns on Tik Tok in which many postings from users expose religious moderation.
Two videos are taken from this social media randomly campaigning this discussion namely Gus MusAo talk (@narasimodera.
and Habib JaAofarAos talk (@tv9nusantar.
Gus MusAo talk (@narasimodera.
The script of this video:
AuKalo melihat QuAoan, melihat pemimpin Islam.
Kanjeng Rasul SAW,moderat itulah Islam, jadi bukan Islam moderat,Islam itu memang moderat, jangan Islam moderat lalu Islam apalagi dan apalagi.
kalo tidak moderat itu bukan Islam, gitu aja udah.
Islam itu ummathon wasathon.
Lihat saja bahwa semua yang ekstrim-ekstrim yang berlebihan itu dilarang dalam QurAoan.
Auwala tusrifu, wala taktadhuAy, kanjeng nabi mengatakan Aukhairul umur ausathuhaAy, semua serba tenang kalo kita itu di tengahtengah, hidup kita itu jadi enak, kita ini mempunyai yang namanya athifah, apa bahasa Indonesianya athifah? Perasaan, jadi athifah itu sendiri sebenarnya mempunyai sifat yang bergerak-geerak.
Kalo kita berlebihan maka kita akan condong kesini karena kita senang, kalau terlalu benci kita akan condong kesini, sedangkan adil itu di sini, tegak, jejekAy.
(If you look at the Qu'an, look at the leader of Islam.
Kanjeng Rasul SAW, moderate is Islam, so it's not moderate Islam.
Islam is indeed moderate, don't be moderate Islam then even more.
If it's not moderate, it's not Islam, that's all.
Muslims is ummathon wasathon.
Just pay attention that all the extremes, excessive are prohibited in the Qur'an.
Auwala tusrifu, wala taktadhuAy, the prophet said "khairul umur ausathuha", everything is calm if we are in the middle, our life is so happy, we hereby have something called athifah, what is the Indonesian word for athifah? It is feelings, so athifah itself actually has a moving nature.
If we overdo it then we will lean this way because we are happy, if we hate too much we will lean this way, while fair is here, upright.
Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
This video shows how Gus Mus explains Islam in the natural meaning.
Islam and Prophet Muhammad are moderate.
Islam teaches people to act in fair or balancing.
It also campaigns that people are granted athifah .
functions to control excessive act in order not to have tendency of bias.
context of Islam in Indonesia.
Islam first came to Indonesia by acculturation between local culture and Islamic value.
This statement is strengthened by Lewis .
that the term Moderate has been a central part of Muslim society since the beginning of Islam.
A true Muslim has the character of being friendly towards his environment and accepting differences like the Prophet himself said that the differences of my people are a form of God's grace.
it formed the initial character of Muslim society.
Habib JaAofarAos talk (@tv9nusantar.
The script follows:
Anak muda itu yang menjadi pemegang peran utama, karena itu bikin konten-konten di media sosial yang bisa menunjang nilai-nilai toleransi,moderasi, dan nilai-nilai rahmatal lilAoalamin dari Islam itu sendiri.
kalo masih ada konten, pendeta duduk sama habib, fotonya viral, atau biarawati diseberangin oleh ustadzah viral,atau seorang biksu nuangin air wudhu bagi seorang santri itu masih viral, berarti moderasi beragama kita masih belom baik, karena sesuatu yang moderat masih fenomenal,luar biasa.
Karena itu perlu kita isi konten-konten di media sosial dengan konten moderat samapi orang melihat bahwa toleransi itu biasa aja, tetangga saya, teman di kantor juga melakukan Jejak moderasi beragama di Negara kita banyak kita temui, misalnya masjid berdampingan dengan gereja, kita berteman dengan orang beda agama,kita foto,kita videokan dan kita share di media social.
(Young people are the main actors, therefore they create content on social media that can support the values of tolerance, moderation and the rahmatal lil'alamin values of Islam itself.
If there is still content such as the pastor sits down with Habib, then it goes viral, or a nun being crossed by a ustadzah become viral, or a monk pouring ablution water for a santri is still viral, meaning that our religious moderation is still not good because something moderate is still phenomenal.
That's why we need to fill content on social media with moderate content until people see that tolerance becomes common sense, it is not strange when seeing the situation as Aumy neighbors and friends at work also do thatAy.
We see many traces of religious moderation in Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
our country, for example, mosques are side by side with churches, we make friends with people of different religions, then those moments we take photos, or make videos and next we share them on social media.
This video reveals the important role of youth in campaigning religious Habib JaAofar in this video suggests that youth should be more active in using social media for campaigning religious moderation.
millennial generation, they have many opportunities to propose this idea.
Their flexible behaviour with low loyalty makes them strategic for using social media is a habit for them.
As part of technology, social media is a chance for youth to strengthen religious moderation since it is able to adapt to the times.
In addition, many kinds of religious practices using virtual activities believe that it can strengthen faith.
It is easier to find and go viral (Laney, 2.
Due to social media is expressive, content can be used to give and receive spiritual support.
Social media is also used for other dogmatic interests, especially on issues related to the cultivation of certain religious concepts (Brubaker & Haigh, 2.
DaAowah in Social Media for Countering Hate Speech.
There are several types of hate speech namely blasphemy, provoking, inciting, defamation and unpleasant acts.
There are also utterances in the form of criticizing an opinion or denouncing news, there are also utterances in the form of praying that other people will be harmed (Ningrum et al.
, 2.
Two following videos are taken to reveal the way to counter hate speech.
The first video exposes Ustad Adi Hidayat who is explaining the reason of individual committing doing hate speech.
Furthermore, it suggests audiences keep humanism attitude instead of having no perfect faith as it is a foundation to live in kindness.
The second video is a talk of Habib JaAofar about an expression of countering hate speech.
Silent way is the best way since hate speech with defamation is useless for clarification.
Ustad Adi HidayatAos speech (@dens.
Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
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The following text of the video above:
AuKenapa kata-katanya kasar? kenapa lisannya bisa kasar? kenapa pandanganya bisa begitu tajam padahal dia mahluk lembut? karena itu ketika QurAoan berbicara.
QurAoan mengatakan pertahankan kelembutan itu.
Perhatikan kalimatnya dalam QurAoan surat AL Huajarat ayat 11 samapi dengan 12 Auyy ayyuhalladzyna ymany ly yaskhar qaumum ming qauminAy .
Hai orang-orang beriman kalau kalian masih merasa punya iman, lisanmu jangan jangan tajam, jangan saling mencela, karena sebenanrnya lisan kita itu adalah lisan yang lembutAu wa ly yaghtab baAodlukum baAodly,Ay, jangan menggibah,jangan berprasangka buruk karena kita ini mahluk lembut, jadi kalau ada manusia senang memukul, berarti ada yang salah dengan tipikal kemanusianya.
Cukup jadi manusia walaupun dia belom beriman,maka dia lembut, karena itulah penting kita sadari,renungi, apakah benar kita manusia selama hidup ini? Atau jangan-jangan kita tertukar, kita wujudnya manusia, tapi karakter dan sifatnya dalah jin, maka dari itu perhatikan diri kita dengan baik, jangan sampai ada sesuatu yang keliru dalam kehidupan kita, semoga allah memuliakan kita, cukuplah jadi orang beriman , dan iman kita mendorong kita untuk berlaku lembut dan baik dalam kehidupan.
Ay (Why are his words harsh? why can his words be harsh? why can his gaze be so sharp even though he is a polite creature, that's why when the Qur'an speaks, the Qur'an says maintain that polite character.
Pay attention to the sentence in the Qur'an.
Surah AL Huajarat verses 11 to 12 "yy ayyuhalladzyna ymany ly yaskhar qaumum ming qaumin".
O believers, if you still feel like you have faith, don't let your tongue be sharp, don't criticize each other, because in fact our tongue is a soft tongue.
" "wa ly yaghtab ba'dlukum ba'dly,".
Don't backbite, don't have prejudice because we are polite creatures, so if a human likes to hit, it means there is something wrong with his typical humanity.
It's enough to be human even if he doesn't have belief, then he's soft, that's why it's important for us to realize, reflect, are we really human during this life? Or maybe we are confused, we are human in appearance, but our character and nature are those of a genie, therefore pay attention to ourselves carefully, don't let anything go wrong in our lives, may Allah glorify us, it is enough to be a believer, and our faith encourages us to have good caharacter and kind in lif.
The video exposes both the reason why individual or groups commit hate speech and countering it.
Ustadz Hidayat describes that naturally every single person owns kindness and peaceful attitude.
If individual has a bad habit, something happens in wrong way in term of his or her attitude.
The way to counter this kind of bad act is from him or her herself.
Self-Introspection and understanding the nature of being human even without faith is enough to be able to do well and avoid evil deeds.
Building empathy and tolerance to others are parts of diminishing hate speech action (Makarim, 2.
Habib JaAofarAos Speech (@bay.
Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
The text follows:
AuSesuatu yang sifatnya fitnah, yang sumbernya kebencian itu jangan pernah diklarifikasi, ini ilmu,anda jangan pernah kalrifikasi terhadap sesuatu yang sifatnya fitnah kepada anda yang sumbernya dari kebencian, karena tugas kita atas sesuatu itu adalah diam, karena kalau dijawab ga ada ujungnya.
Kata orang Madura,alas .
itu, seluas-luasnya alas .
bisa diukur, tapi kalo alasan itu tidak ada hitiunganya, jadi udah, orang yang menfitnah anda karena kebencian itu diemin ajaAy.
(Something that is slanderous, the source of which is hatred, do not need to clarify.
It is You should not clarify something that is slanderous towards you and the source of which is hatred.
What we should do our duty regarding that thing is to remain silent, because if it is answered there is no end in sight.
Madurese say that alas .
can be measured but alasan .
cannot be counted, that's it, and the person who slanders you because of hatred is just left alone.
From Habib JaAofarAos video, it can be concluded that countering hate speech is just only silent way.
It is believed that all kinds of bad things including hate speech are from hatred.
It cannot be clarified since hatred brings negative thinking.
Since hatred is a source in doing hate speech, reasons to deny the countering will be sustainable.
Silence in this case is the solution of countering hate speech as a term of introspection and implements the proverb Auyour word is your swordAy.
It does not mean that this action lets hate speech be rampant, it shows that the victim is better than the doer (Muhaemin, 2.
CONCLUSION
Social media has an important role in conveying religious moderation and countering hate speech.
DaAowah can be conducted easily since social media is a choosen tool to run those two mentioned idea above.
It is also believed that daAowah in social media is a space that is often visited by the society everywhere.
It explains that the use of social media as daAowah tool, particularly Tiktok provides a significant role in campaigning for either religious moderation or countering hate speech based on viral, figure and content.
In addition, as advanced technology, it facilitates people to exchange ideas, thoughts, and This study reveals that daAowah in social media gives contribution in campaigning religious moderation.
It hereby influences the audiences to change their mind related to the true concept of the notion mentioned.
By using TikTok.
DaAowah is accepted all users from different background as the uploaded video contains enlightment and is simply understandable.
What is being conveyed will change individualAos attitude since message presented is attractively persuasive or containing an invitation that raises human understanding and awareness.
It can be seen from comments and repeated On the other hand, the concept of countering hate speech denotes an effort for reacting to harmful speech such as provocation, incitement, or insults to individuals or groups in terms of various aspects of life.
The reaction aims at effectively diminishing its damaging effects.
This study declares that hate speech can be countered by two responses namely silence and introspection from the nature meaning of human being.
The former is implemented as hate speech tends to hatred.
It never ends for clarification.
The latter states that Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 78-88
Available online at http://jurnal.
com/index.
basically people with good-natured attitude are congenital.
Committing hate speech can be avoided by getting control from good thought.
It can be carried out by having awareness of humanism character and strong faith.
REFERENCES