Indonesian Journal of Islam and Muslim Societies Vol.
13, no.
, pp.
369-397, doi : 10.
18326/ijims.
Indonesian Muslim societyAos reception of sensation language and invitation to polygamy on social Rika Astari Universitas Ahmad Dahlan Yogyakarta E-mail: rika.
astari@bsa.
Djamaluddin Perawironegoro Universitas Ahmad Dahlan Yogyakarta E-mail: djamaluddin@mpai.
Muhammad Irfan Faturrahman Universitas Ahmad Dahlan Yogyakarta E-mail: muhammadirfanfathurrahman@gmail.
Hanif Cahyo Adi Kistoro Universitas Ahmad Dahlan Yogyakarta E-mail: hanif.
kistoro@pai.
DOI:10.
18326/ijims.
IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 Abstract Fun Polygamy Chanel is one of the media used by Ustad Awan (UA) to socialize the call for polygamy.
The language used on this polygamous YouTube uses sensational language.
This research aims to map the form of reception, the factors behind it, and its impact on public discourse on polygamy law.
This qualitative research uses interpretative analysis techniques starting from restatement of the data followed by description, ending with data interpretation.
The results of the research show that calls for polygamy using sensational language increase public rejection of polygamy.
This public reception is influenced by personal, interpersonal expressions discussed on social media and represented in general entertainment media .
oap operas and feature film.
The different receptions that were discussed then became a hybrid reception that increasingly dramatized polygamy law to the point that it was not following Islamic law.
Chanel Poligami Asyik merupakan salah satu media yang digunakan oleh Ustad Awan (UA) untuk mesosialisasikan ajakan berpoligami.
Bahasa yang digunakan pada youtub poligami ini menggunakan bahasa sensasional.
Penelitian ini bertujuan untuk memetakan bentuk resepsi, faktor yang melatbelakangi resepsi dan dampaknya terhadap wacana publik atas syariat poligami.
Penelitian ini bersifat kualitatif dan menggunakan analisis teknik interpretasi yang dimulai dari restatement atas data diikuti dengan deskripsi, diakhiri dengan interpretasi Hasil penelitian menunjukkan bahwa ajakan berpoligami menggunakan bahasa sensasional justru meningkatkan penolakan publik terhadap poligami.
Resepsi publik tersebut dipengaruhi oleh ekspresi personal, interpersonal yang diwacanakan di media sosial kemudian direpresentasikan di media hiburan publik .
inetron dan film layer leba.
Perbedaan resepsi yang diwacanakan ini kemudian menjadi hibrida resepsi yang semakin mendramatisir syariat poligami hingga tidak sesuai dengan syariat Islam.
Keywords: Public reception.
Sensation language.
Invitation to polygamy.
Social media Introduction Campaigns calling for polygamy are increasingly found on social media.
This campaign takes the form of posts, videos, the creation of polygamy groups.
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
and polygamy training.
Campaign languages used on social media are varied and sensational.
The use of expressive language in polygamy campaigns aims to invite and attract interest in using slang with friendly, sociable, modern, sophisticated and urban image characters.
Poligami Asik Channel is one of the media used by Ustad Awan (UA) to socialize polygamy invitations.
Apart from providing polygamy training in online classes, he makes pro-polygamy groups, and also creates YouTube content or Poligami Asik channels played by UA and his two wives (MD and MI).
UA is a young preacher who teaches not only by giving lectures at the mosque but also using social media as a means of preaching.
UAAos daAowah consists in preaching on the topic of marriage, finding a mate, and polygamy.
The Poligami Asik channel consists of 9 YouTube videos, among which one is entitled: This is the concept of civilized polygamy, which was the most watched, with 7000 views.
The language used on this polygamous YouTube uses sensational language and Even though this invitation to polygamy is packed with sensational language, receptions of opposition/rejection of polygamy are still found.
The sensation of language in invitations to polygamy is still defeated by individual experiences that are discussed on social media and represented in stories from cinema and soap operas.
To date, studies of a public reception of language use on social media can be mapped into 3 findings.
First, a study of reception based on the theory initiated by Stuart Hall shows 3 classifications of reception regarding public reception.
The first group is referred to as a group that accepts absolutely .
ominant hegemoni.
dominant hegemonic and negotiative and those who refuse and accept with terms and conditions Second, the reception review is based on the factors behind the recipientAos reception.
The recipientAos reception is influenced by culture2 Stuart Hall.
Encoding/Decoding in Culture.
Media.
Language.
London: Routledge, 2003, 79.
Dylan Shane Connor.
AuClass Background.
Reception Context, and Intergenerational IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 and the flow of information and knowledge so it can produce different understandings, past experiences, espoused values, and developing news that affect the reception of messages3.
Third, the impact of reception will affect behaviour4.
The study of sensational language on social media can be mapped into 3 parts.
The first one is the language of sensation in promotional or marketing media commodities.
Social media become the main agenda for todayAos business executives5.
The choice of language in advertising media plays an important role in attracting customer attention6.
One of the languages used by most business people is the language that contains sensational elements7.
Business people are trying to find ways so the products they are promoting can make their potential customers curious or interested8.
It aims to trigger interest in buying the products 9.
One way for businesses to attract potential customers is to use sensational language that attracts attention10.
The second part is the language of Mobility: A Record Linkage and Surname Analysis of the Children of Irish Immigrants,Ay International Migration Review.
Volume 54.
Number 1 .
, 4-34.
Stella Kladou et al.
AuThe Role of Brand Elements in Destination Branding,Ay Journal of Destination Marketing and Management.
Volume 6.
Number 4 .
, 426-435.
Marya Celeste Wagner and Pablo J.
Boczkowski.
AuThe Reception of Fake News: The Interpretations and Practices That Shape the Consumption of Perceived Misinformation,Ay Digital Journalism.
Volume 7.
Number 7 .
, 870-885.
Andreas M.
Kaplan and Michael Haenlein.
AuUsers of the World.
Unite! The Challenges and Opportunities of Social MediaAy.
Business Horizons.
Volume 53.
Number 1 .
, 59-68.
Ulrike Nederstigt and Byryl Hilberink-Schulpen.
AuAdvertising in a Foreign Language or the ConsumersAo Native Language?Ay.
Journal of International Consumer Marketing.
Volume 30.
Number 1 .
, 2-13.
Phillip Mpofu and Abiodun Salawu.
AuCulture of Sensationalism and Indigenous Language Press in Zimbabwe: Implications on Language DevelopmentAy.
African Identities.
Volume 16.
Number 3 .
, 333-348.
Morgan Glucksman.
AuThe Rise of Social Media Influencer Marketing on Lifestyle Branding: A Case Study of Lucie FinkAy.
Elon Journal of Undergraduate Research in Communications.
Volume 8.
Number 2 .
, 77-87.
Chris Richter et al.
AuDigital Entrepreneurship: Innovative Business Models for the Sharing EconomyAy.
Creativity and Innovation Management.
Volume 26.
Number 3 .
Cheryll Ruth R.
Soriano and Joy Hannah C.
Panaligan.
Skill-MakersAo in the Platform Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
sensation to bring up emotions.
The function of using sensational language is to evoke emotions caused by consumer responses or perceptions after watching an advertisement 11.
The third part is the language of sensation for educational purposes and preaching to spread religious law such as the preaching conducted by Felix Siauw .
Muslim preacher of Chinese descen.
through social media and visual aesthetics12.
Online and visual preaching reciprocally complement offline and textual preaching.
This article is the first to examine the invitation to polygamy on social media by studying language and reception theory.
This article aims to show the forms of a public reception of the use of sensational language explaining polygamy law on social media and analyze the reception process, the factors behind the reception, and the impact of the reception on the public.
This article was written to test the hypothesis that the use of sensational language in disseminating product information or broadcasting preaching .
aAowa.
on social media has attracted attention, aroused the publicAos desire to read, received and shared information with the public, and sparked interest in buying the products.
Reception analysis is a cultural approach in which individuals negotiate the meaning of media based on life experiences13.
Media messages are built subjectively by groups or individuals14.
Reception analysis focuses on message recipients or audiences based on the type of message received Economy: Transacting Digital Labour in Digital Transactions in Asia: Economic.
Informational, and Social Exchanges.
London:Routledge, 2019, 58.
Warren Buckland.
Wes AndersonAos Symbolic Storyworld A Semiotic Analysis.
New York:
Bloomsbury Academic, 2019, 45.
Wai Weng Hew.
AuThe Art Of Dakwah: Social Media.
Visual Persuasion And The Islamist Propagation Of Felix SiauwAy.
Indonesia And The Malay World.
Volume 46.
Number 134 .
, 61-79.
Leen Van Brussel.
AuThe Right To Die: A Belgian Case Study Combining Reception Studies And Discourse TheoryAy.
Media.
Culture And Society.
Volume 40.
Number 3 .
, 381-396.
Sarah Atkinson Et Al.
AuBeing Well Together: Individual Subjective And Community WellbeingAy.
Journal of Happiness Studies.
Volume 21.
Number 5 .
, 1903-1921.
IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 by the correspondent15.
Surely, with this acceptance, different people will filter the communication messages with different thoughts.
According to Stuart Hall, the meaning conveyed to individuals varies.
The codes used in this definition are encoding and decoding.
Stuart HallAos coding and decoding theory facilitates different interpretations of media texts during the production and reception processes.
Hall states that meaning is never certain16.
Dahlgren explained that viewers have the freedom to interact with the media and seek information17.
Understanding and misunderstanding when exchanging communication messages are not always symmetrical by encoder and decoder.
There are three different interpretations put forward by Hall.
The first one is the dominant hegemonic position.
In this position, the public accepts television programs unconditionally and accepts the dominant ideology of the program without rejecting or denying it.
The second one is the negotiating position .
egotiated cod.
It explains that the public mixes its interpretation with certain social experiences.
The groups included in this negotiation category vary between adjusting and rejecting the interpretation of the message.
The third one is the position of the opposition .
pposition cod.
in which the public does not agree with the representation offered in television programs or in a way that is different from what is offered.
This type of trait is driven more by frustration than comfort or pleasure.
According to Nwodu, sensationalism is the publication of information that causes intense but brief emotional interest or reaction18.
Asemah notes Lianne Lefsrud.
Heather Graves.
And Nelson Phillips.
AuAoGiant Toxic Lakes You Can See From SpaceAo: A Theory Of Multimodal Messages And Emotion In Legitimacy WorkAy.
Organization Studies.
Volume 41.
Number 8 .
, 1055-1078.
Stuart Hall.
Encoding/DecodingA Jack M.
Balkin.
AuDigital Speech And Democratic Culture: A Theory of Freedom of Expression For The Information SocietyAy.
New York University Law Review.
Vol.
No.
,1-55.
Mohamed Ali Et Al.
AuImpact Of Islamic Religion Stereotypes On The Status Of WomenAy.
East African Journal Of Arts And Social Sciences.
Volume 1.
Number 1 .
, 6Ae10.
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
that in the 1890s, the New York World by Joseph Pulitzer and the New York Journal by William Randoph Hearst used it to inflame sentiment against government policies and introduce muckraking, which was another way of The Oxford Concise Dictionary defines sensationalism as a way of arousing or intending to arouse curiosity, interest, or a strong reaction, especially with exaggerated or lurid detail.
It was presented in the form of reports that are not based on facts, to serve the interests.
According to Asemah, sensationalism is a quick and passionate reaction.
Newspapers display stories with bloody pictures and distract readers from the main story20.
Several ways to create sensationalism, such as provoking emotion, omitting facts and information, and being loud and controversial21 are used by the media or journalists to attract media attention.
Several reasons why there is sensational language in the news or social media, as stated by Asemah, are to increase or maintain the number of newspaper readers and identify profit opportunities to sell publications22.
Newspapers display gory pictures and other sensational stories to boost large-scale buying, increase circulation numbers, and beat the competition23.
Polygamy is a marriage system in which one party owns or marries several members of the opposite sex at the same time24.
The term fiqh David B.
Sachsman and David W.
Bulla.
Sensationalism Murder.
Mayhem.
Mudslinging.
Scandals, and Disasters in 19th-Century Reporting.
Sensationalism: Murder.
Mayhem.
Mudslinging.
Scandals, and Disasters in 19th-Century Reporting.
New York:Routledge, 2017, 121.
William E Huntzicker.
Sex.
Sin, and Sensation: Two Major Crime Stories in Antebellum New York in Sensationalism.
London: Routledge, 2018, 98.
Rosalind Tedford.
AuFake News.
Propaganda, and Plain Old Lies: How to Find Trustworthy Information in the Digital AgeAy.
Technical Services Quarterly.
Volume 36.
Number 4 .
Patrick Ferrucci.
AuExploring Public Service Journalism: Digitally Native News Nonprofits and EngagementAy.
Journalism and Mass Communication Quarterly.
Volume 94.
Number 1 .
, 355-370.
Adam Shehata et al.
AuClimate Change Frame Acceptance and Resistance: Extreme Weather.
Consonant News, and Personal Media OrientationsAy.
Mass Communication and Society.
Volume 25.
Number 1 .
Lea Mwambene.
AuWhat Is The Future Of Polygyny (Polygam.
In Africa?Ay.
Potchefstroom IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 polygamy .
aAoaddud al-zauja>.
is generally understood as a husband uniting two or four wives 25.
It is not known exactly when polygamy first appeared.
Polygamy itself comes from Greek.
the word is a fragment of poli and polus, which means many, and gemein or gamos, which means marriage or mating26.
The combination of those two words means the marriage of many people.
In Islam, polygamy means marriage between more than one person with a predetermined limit, which usually means a maximum of four wives.
Some people understand that polygamy in Islam can reach nine or more.
However, polygamy with up to four wives is more often understood with the historical support of the Prophet Muhammad27.
The phenomenon of polygamy causes problems as well as pros and cons in understanding it28.
Based on the semiotics of Roland Barthes, the meaning of the signs of the polygamy phenomenon of public figures, a myth was found about Authe phenomenon of polygamy as a teaching of Muslims and practising polygamy is a pleasant Islamic lawAy29.
This is one of the estuaries of the message that strengthens the pragmatic legitimacy of the practice of polygamy in society through the meaning of signs.
The justification of the mythAos meaning will have an impact on the existence of the phenomenon of polygamy in society and can be used as a gap Electronic Law Journal.
Volume 20 .
, 1-33.
Sukring Syamsuddin.
AuA Legal Debate On Polygamy: Classical And Contemporary PerspectivesAy.
Esensia.
Volume 19.
Number 2 .
, 147Ae60.
Ahmad Muhammad Diponegoro.
AuPolygamous Marriage In Java And Marriage Law :
Psychological PerspectiveAy.
International Conference on Law.
Management And Humanities (IclmhAo.
, .
, 43Ae46.
Nadia M.
Wardeh.
AuRethinking Polygamy In Islamic Exegetical DiscourseAy.
International Journal Of Arts & Sciences.
Volume 09.
Number 03 .
, 413Ae426.
Sugianto Sugianto.
Abdurohim Abdurohim.
And Oriza Aditya.
AuLegal Reconstruction And Polygamy Problems In Sharia Maqashid And Positive Law PerspectivesAy.
Journal of Sosial Science.
Volume 3.
Number 5 .
, 55.
Halima Enayat And Gelare Ghelichi.
AuThe Reasons Of Polygamy In The Meaning System Of Second Wife S (A Case Study Of Malekshahi City Of Ilam Provinc.
,Ay Sociology Of Culture And Art.
Volume 2.
Number 4 .
, 89.
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
for deviation under the pretext of religion to legitimize the practice of The practice of polygamy in Indonesian society has always been a heated issue discussed by the public30.
Even the media have contributed to this issue through films and documentary videos on polygamous practices in Indonesia.
This phenomenon can indirectly affect the perspective and thinking of the community regarding the legitimacy of polygamy in the socio-cultural context of Indonesian society.
The public reception of the sensational language of inviting polygamy on social media is chosen as the subject of this article for two reasons.
First, the public reception of the sensational language of invitations to polygamy on social media is a topic that has not been discussed much in previous studies.
Second, public reception explains that there is a causal relationship for a reason that must be found by modelling the language of a sensation among the public.
Community of the online Daurah Polygamy training This research is qualitative and is based on primary and secondary The primary data are in the form of receptions from the Muslim community consisting of receptions from people who take part in online polygamy training and receptions from netizens who follow the Poligami Asik channel.
Primary data was obtained from distributing questionnaires to participants in the online Daurah Polygamy training (December 2.
and studies on the Poligami Asik Channel .
rom December 1 to December 23, 2.
Based on the information obtained by the researchers, there are several groups of learning polygamy.
However, the members of the groups were Siti Aisyah And Lyn Parker.
AuProblematic Conjugations: WomenAos Agency.
Marriage And Domestic Violence In Indonesia,Ay Asian Studies Review.
Volume 38.
Number 2 .
, 205-223.
IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 not forced to fill out the questionnaire.
in other words, they were given the freedom to fill it out or not.
The selection of respondents was carried out using a simple random sampling technique, which allowed each individual to fill out the research questionnaire.
A number of fourteen respondents filled out the questionnaire.
The length of participation time in the study of polygamy through the Poligami Asik channel and the polygamy training is shown in It shows the research respondents who took part in the study based on the year of participation in the activity.
Eight respondents .
14%) took part in the study for 0-1 year.
Five people .
71%) took part in the study for 2 years.
One person .
15%) attended the study for more than 3 years Table 1.
The description of research respondent Study Time Total Percentage 0-1 Year 2 Year More than 3 Year The data on the Poligami Asik Channel are sorted based on the expressions in the comments column which show receptions based on ScottAos reception theory.
dominant hegemonic, negotiation and opposition to the invitation to polygamy on the Poligami Asik channel.
The data needed consist of information on the forms of public reception and the factors behind the expression, as well as the impact implied behind the reception of the sensational language of the invitation to polygamy on social media.
Before the research was undertaken, various primary data were collected in the form of questionnaires from participants in the training on the sensational language of the speakers, invitation posts to polygamy on the polygamy channel, and expressions of community reception in Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
the comments column.
The stages of data processing started with data reduction .
illing in the respondentAos questionnaire, and reception expressions in the comments colum.
Observation of the data display was carried out in the form of a percentage of the results of the questionnaire, summary and synopsis based on the pattern of reception expressions.
Data verification was carried out for the inference process.
The analysis follows an interpretation technique that starts with a restatement of the data from the contents of the respondentAos questionnaire.
the comments column, followed by a description to find patterns or tendencies in the reception expression text data, ends with an interpretation of the data to reveal the meaning of the texts that have been collected.
The reception of Muslim society towards the sensational language of inviting polygamy from Poligami Asik can be mapped into three parts.
First, the reception accepts polygamy.
The second part is the dominant hegemonic reception, negotiation.
Third is the opposition.
The sensation language of inviting polygamy as the public reception can be seen in the following table 2.
Table 2.
Sensation language of invitation to polygamy on social media No.
Sensation language of invitation to Ni baru LUCU.
Cinta Kau dan Dia Translation Date stamp This is what we 16 February call funny.
Love You and Him Indahnya Poligami The beauty of 17 May 2019 Suami Minta Poligami A husband asks 28 July 2019 tapi Istri Tidak Ridha for polygamy but wife is not Link https://w.
com/live/ CXlDjdtHsag? feature=share https://youtu.
bwEuLupXnSI https://youtu.
IaVyaHadYms IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 No.
Sensation language of invitation to Mempersiapkan Diri jadi Istri Kedua Oh Ini Ternyata!! Banyak Yang Salah Kaprah Tentang Poligami Gini Lho Adabnya Berpoligami Istri Ke-2.
Ke-3 dan Ke-4 Harus Tau Ilmu Ini Translation Date stamp Preparing to be 17 December the second wife 2019 Oh, my world!! 23 November Many are mistaken about 28 December This is the Etiquette of The 2nd, 3rd and 4th wives must know this Bekal Untuk Istri Provision for Pertama First Wife Pengen Poligami Want to tapi Bingung Mulai dari Mana.
? Begini Polygamy but langkah-langkahnya.
Confused Where to Start.
? Here are the steps.
Curhat Blak-Blakan Sharing the up Suka Duka Poligami and down of Link https://youtu.
ixDxI5F2-zU https://youtu.
ub3QJCb_tg https://youtu.
be/8aa68Cn-ZYQ 20 January https://youtu.
L0FOdTDlQ9k 19 January 8 March 2022 https://youtu.
fay7l7Kkvz0 https://youtu.
La6NGducQ48 21 January https://youtu.
xkIHm4DyzA8 Meanwhile, the results of public reception of language and invitation to polygamy on social media are as follows:
Dominant hegemonic reception of language and invitation to In terms of language, respondents thought that the language of preaching polygamy was easy to understand, inspired/wanted to practice polygamy.
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
and even wanted to convey polygamy preaching to close relatives, as shown in table 3:
Table 3.
RespondentsAo reception of the language of preaching polygamy Acceptance Statement Number of Respondent Agree Percentage Number of Respondent Disagree Percentage The language of polygamy is easy to understand Preaching (DaAowa.
language inspires Conveying the language of polygamy to close Average Table 3 shows that the dominant respondents answered that the language of polygamy conveyed by preachers was easy to understand, and inspired polygamy .
85%).
In such preaching language, the respondents also conveyed it to close relatives .
85%).
It shows that the language of preaching polygamy conveyed by the preacher can be easily understood by the adherents who inspire them to practice polygamy and then conveys it to closest people.
In the explanatory material on polygamy law, public reception can be mapped into two.
The first accepts the polygamy law because it benefits polygamous families.
The second accepts the polygamy law because it reduces cases of infidelity and adultery.
The dominant public hegemonic reception is shown in the following table:
IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 Table 4.
InformantsAo reception of polygamy law material Number of Video Title on Dominant hegemonic No.
viewers and Coding YouTube Oh, my 4,1K MP: AuSocietyAos Accept polygamy world!! Many views.
view of polygamy is law because there are mistaken November still negative, even are many benefits though there are for polygamous comments many benefits for polygamous families.
But the doctrine of feminism has been taken in to destroy the Islamic order.
The wife feels ashamed in doing the practiceAy.
GA: AuPolygamy is Accept polygamy one way to reduce law because polygamy reduces On the title of the Poligami Asik channel: AuOh, my world!! Many are mistaken about polygamyAy.
UA uses sensational language in the form of the word: Aomany are mistaken.
Ao In this video.
UA explains that: AuThe wrong perception of polygamy is: first, the legal origin of polygamy is permissible .
not obligatory.
Second, there is a view that polygamy is seeking an exchange for the first wife.
There is an opinion that the first wife has many shortcomings.
Good polygamy is not due to a lack of wives, but for the benefit of the household.
For example, the first wife had an accident and became paralyzed, unable to serve her husband until the end of her With polygamy, the husband marries a second wife, so the first wife can get a reward by allowing her husband to remarry.
The second wife can serve her husband and take care of the first wife.
Every time the second Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
wife serves her husband, the first wife gets her reward.
Polygamy is a perfect sign of Islamic law.
Third, the wrong perception of polygamy is that the second wife is a perpetrator.
A public reception with UAAos explanation of the misunderstanding regarding polygamy can be mapped into two, namely the benefit of the polygamous family itself and the handling of cases of infidelity in the The data are in line with the respondentAos statement that polygamy provides benefits, as shown in table 5 below:
Table 5.
RespondentsAo reception of the benefits of polygamy for families Acceptance Statement Number of Respondent Agree Percentage Number of Respondent Disagree Percentage Polygamy Benefit Negotiated reception .
egotiated cod.
for invitations to polygamy In terms of language, after the respondents listened to the explanation of polygamy, they did not immediately accept and agree, but they will consult with other sources regarding polygamy law, as shown in Table 5.
It shows that respondents consulted with other sources regarding invitations to polygamy by 64.
28%, while the remaining 35.
72% of respondents did not agree to negotiate.
Table 6.
RespondentsAo negotiation reception on invitations to polygamy Negotiation Statement Number of Respondent Agree Percentage Number of Respondent Disagree Prosentase Consult with other resources IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 The reception of the negotiating position .
egotiated cod.
shows that the public mixes its interpretation with certain social experiences.
Groups that fall into this negotiation category vary between accepting and rejecting.
In the context of explaining polygamy law, public receptions can be mapped into 3.
First, they accept on condition that the wife must be sincere, and understand polygamy law.
Second, they accept on a condition of fulfilling sufficient polygamous family material.
Third, they accept polygamy on one condition that men can act fairly.
Public negotiation receptions are shown in table 7.
Table 7.
Reception of informant negotiation Negotiation No.
Title Link Want to Polygamy but Confused Where to Start.
? Here are the steps.
1877 views.
8 March AR: AuIf the wife has received guidance.
God willing, it wonAot be a problem bro, the problem is if the wife has not received guidance, giving a million times will also be in The key is guidance brooaoa.
Ay Accept it on one condition, the wife must be sincere and understand the polygamy law This is the Etiquette of December MHH:
AuAThe problem is when I talk about polygamy law, my wife doesnAot want to listen Accept it on one condition, the wife must be sincere and understand the polygamy law MH: AuIf itAos already done, whatAos the Accept it on one condition, the wife must Coding Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
No.
Title Link Negotiation Coding solution? I already be sincere and asked and my understand the wife was really in polygamy law shockAy The 2nd, 3rd and 4th wives must know this 5745 views.
20 January RA: AuWant to practice afraid of my wife.
WhatAos your opinion, sir?Ay Accept polygamy but fear the impact on the Want to Polygamy but Confused Where to Start.
? Here are the steps.
1877 views.
8 March AuMHP: One of the success levels of the practice is that the first wifeAos life needs must be met.
Accept it on one condition by fulfilling Provision for First Wife 4503 views.
19 January AuKS: I think polygamy is also very good for women because they are still living in the world.
Husbands also have to be very careful because the mistakes of practising polygamy are also prone to becoming fuel in Accepting polygamy on one condition that men can do The public reception of accepting invitations to polygamy with conditions/doubts about polygamy law can be mapped into three.
First, it IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 is on the condition that the wife is mentally prepared.
Second, the wifeAos need is sufficient.
Third, it is on the condition that the husband can do The reception accepts on condition that the wifeAos mental readiness is shown in data no.
1, 2, 3, and 4.
UA explains in his video entitled: The 2nd, 3rd and 4th Wives Must Know This Knowledge: AuWhat is the advice for the candidate of new sisters? As a second, third or fourth wife, some things need to be prepared, including first, mental preparation.
After a polygamous marriage, when the husband is with his first wife, then as the 2nd, 3rd and fourth wives, they must be able to manage their feelings and jealousy and accept the ridicule/scorn of others about polygamy.
So donAot take it to heart.
Second, when entering the first wifeAos household, the second wife adjusts to the rules of the husband and first wife.
So donAot go against the flow.
Third, when entering the first wifeAos household, the second wife must be able to provide benefits.
What was the hassle of the first wife must be helped.
So as a second or third or fourth wife, they must be able to add benefits.
For example, when the first wife bothers, the second wife helps.
The presence of the second or third or fourth wife is a compliment.
Fourth, mutual understanding and mutual Fifth, build good communication with other wives.
Based on the explanation of the UA video, there are public receptions who accept it on the condition that the first wife agrees/has received guidance from Allah the Almighty.
Data no.
1 shows that a wifeAos approval of a polygamous husband is only part of GodAos guidance even though they have been given explanations and lectures from the preachers.
If the wife has not received guidance, then she still does not approve of her husband doing polygamy.
The wifeAos psychological attitude shows opposition to polygamy, namely the wife does not want to hear any explanation about polygamy, .
n data .
The wife is shocked when she hears her husband asking for polygamy .
n data .
This causes husbands to be afraid to ask or even explain polygamy .
n data .
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
The reception accepts on the condition that the husband is able to do justice as shown in data no.
The informant understands that a husband who is unable to do justice makes mistakes in a polygamous household and will be punished as fuel in hell.
Data No.
1 and No.
5 in table No.
6 are consistent with the respondentAos answer that one must practice polygamy carefully.
Data no.
2, 3 and 4 in table no.
6 are in line with the answer that polygamy is done with a main family permit, as shown in table 8 below:
Table 8.
RespondentsAo reception of the language of invitation to polygamy Negotiation Number of Number of respondents Percentage respondents Percentage Agree Disagree Practising Practising from the main family Polygamy is easy, but difficult to IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 Reception of the opposition .
pposition cod.
to the invitation to In terms of language, there were no respondents who rejected the use of polygamous propaganda language.
However, explanatory material regarding polygamy still found rejection, as shown in table 9 below:
Table 9.
RespondentsAo reception of opposition statements Opposition Statement Polygamy is easy to convey, but difficult to Number of Agree Percentage Number of Disagree Percentage The reception of public opposition can be mapped into 3.
first is rejection as the consequence of weak marriage legality.
second is refusal because there will be an increase in population.
third is refusal of polygamy for reasons of psychological impact on the wife.
The reception of the public opposition is shown in table 10 below.
Table 10.
Reception of the informantAos opposition to the invitation to polygamy No.
Channel Title Link Opposition Reception Coding AuAA: my husband - Refusing secretly married and told because it me on the 7th day of shows the my father.
The reason weakness of for my husbandAos secret the legality marriage is because of of marriage.
my shortcomings.
My - The children are hurt Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
No.
Channel Title Oh, my world!! Many are mistaken about Link
4,1 K
November Opposition Reception Coding and doesnAot feel comfortable at home.
they want to be angry and disappointed with their father.
they needed a father.
My husband always lies there, lies here, the reason is for the integrity of 2 families.
Au This is the AuIN: If my husband Refusing etiquette of 28 marries secretly and lies because of December to the wife, is it a sin?.
I the weak 22 find out after they have legality of comments children, even now, my marriage.
husband doesnAot allow us to meet, worried about the fussAy Want to practice 1877 views.
SG: AuIndonesia already Refusing Polygamy but 8 March has 260 million people, because Confused Where 2022.
10 what happens if men there will be to Start.
? Here comments want to be polygamous.
Ay an increase are the steps.
in the This is the etiquette of December December MH: AuIf itAos already done, whatAos the solution? he already asked and my wife was really in shock.
Ay UL: AuRecently someone ask me to be his second wife, but I donAot understand the etiquette of polygamy.
So I refused, because I was Refusing because of from wife Refusing polygamy for reasons .
ear of hurting the first wif.
IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 No.
Channel Title Link Provision for First 4503 Wife January Opposition Reception Coding afraid of hurting his first wifeAy UR: What are the tips Refusing for being sincere in polygamy for polygamy.
I think itAos still psychological The public reception against polygamy is indicated by the use of the word: the wife is really in shock, afraid of hurting the first wife and it seems that it is still difficult.
The reasons for rejecting and opposing polygamy are due to the weak legality of marriage shown in data no.
1 and The public stated that husbands who practice polygamy begin with an unregistered marriage .
arriage secretly without the wifeAos permissio.
The consequences are not only the psychological impact on the wife but also the psychosocial impact on the children.
They become hurt, angry, disappointed and feel uncomfortable at home.
Second, the reason for refusing was due to social problems, namely an increase in population.
Indonesian population census data show that there has been an increase in population in the last five years.
Informants on data no.
3 reject polygamy with interrogative questions, but the informants show the insinuation that polygamy will cause many women of childbearing age to get pregnant and have an impact on increasing the population Third, the reason for rejecting polygamy is because of the psychological impact experienced by the first wife.
In the language sensation calling for polygamy entitled: This is the Etiquette of Polygamy Viewed 6,974 times.
UA explained that: AuThere is etiquette and the science of polygamy.
First, the husband must explain to his wife about polygamy law.
Do not suddenly want polygamy.
The wife must be mentally prepared first.
If he Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
has received insight into polygamy, his wife will automatically accept it.
The most complaints are: sis.
I want polygamy? Accept it or not.
you have to accept it.
Second, in addition to the wife, the husband must also have an initial conversation with her mother and gradually discusses polygamy Likewise for the local community.
So, polygamy is not hidden from the So that the second wife does not appear to be a mistress.
Third, .
make sure that the wife also feels that she gets benefits from the polygamy Thus, there is no longer the term permission of the first wife.
Fourth, polygamous marriages must also be broadcast.
A wedding reception was also made so as not to seem like a mistress.
Ay This paper finds 3 typologies in public reception of the sensational language of invitations to polygamy on social media.
First, the hegemonicdominant group accepts the sensational language and explanation of polygamy law without any debate about polygamy law.
This group supports the invitation to polygamy because it benefits polygamous families and overcomes adultery.
The second one is the group with negotiable positions.
This group, after listening to an explanation of polygamy, does not immediately accept and agree, but they will consult with other sources regarding polygamy law.
Third, the opposition group rejects the explanation of the polygamy law, without questioning the sensational language used.
Resistance to polygamy is due to personal experience of being treated with polygamy without permission.
It shows the weakness of the legality of marriage.
the wifeAos psychological reasons contribute to the problem of a surge in population.
The reception above shows that the invitation to polygamy uses sensational language and gets many views from social media users, which increases public rejection of polygamy.
The sensational language of invitations to polygamy is defeated by personal, interpersonal experiences as a form of self-expression that is communicated and discussed on social IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 media and then represented in films and soap operas.
The discourse of polygamy conflict then becomes public consumption.
The existence of user involvement in providing comments is responded by other users, arousing and accumulating a reception of public rejection of polygamy.
Public reception based on knowledge, information and different cultural backgrounds has led to hybrid receptions in the context of polygamy concluded from personal experiences and interpersonal communication shared on social media.
Receptions built from social media or mass media can play a role in shaping reality in peopleAos minds31.
The sensational language of calling for polygamy was defeated by the accumulation of public receptions about polygamous family conflicts originating from films, soap operas, and personal cases discussed on social media.
This paper is different from previous research, which tends to see that public reception is influenced by culture, the flow of information, and So that it can produce different understandings and influence Previous research did not explain the implicit impact behind public reception of the sensational language of invitations to polygamy on social media.
This article shows that the receptions used on social media, which come from various cultures and backgrounds have led to the mixing of receptions from one language to another without boundaries, influencing and being influenced by each other.
So that they become hybrid receptions of polygamous law, even deviations in understanding polygamy law.
Based on the findings of various public receptions of the sensational language of inviting polygamy on social media, which has resulted in an intense discussion in media audiences, this paper recommends the following points.
first is the need for a process of public education on Emilia Djonov and Theo Van Leeuwen.
AuThe Power of Semiotic Software,Ay in The Routledge Handbook of Critical Discourse Studies.
New York: Routledge, 2017, 16.
Indonesian Muslim societyAos reception of sensation language and invitation .
(Rika Astari, et.
understanding postings on social media.
second is the need to control media information, especially those related to the invitation of polygamy law on social media.
third, the active involvement of various language study institutions or media censorship institutions, especially those related to social media to monitor, neutralize posts that have an impact on peopleAos social life.
Conclusion The public reception of invitations to polygamy on social media is more due to personal, interpersonal expressions that are discussed on social media and then represented in public media .
oap operas and film.
The difference in the reception that was discussed then became a hybrid reception in the form of a post about polygamy, which was dramatized, so it was not in line with Islamic law.
Invitations to polygamy which use sensational language and receive many views from social media users actually increase the reception of public rejection of polygamy.
The analysis of the public reception of the sensational language of invitations to polygamy on social media has made it possible to find two important things.
First, the public reception of the sensational language of inviting polygamy on social media is not only motivated by personal and interpersonal experiences in expressing the reasons for polygamy reception but is also influenced by the media that shape public discourse.
Public discourse that has a diverse cultural (Benthaus et al.
, 2.
background results in a hybrid reception of posting invitations to polygamy on social Second, this research also provides a new perspective in research on the public reception of social media, which to date, has only seen reception as being influenced by knowledge and the flow of information.
This research is limited to an analysis of public reception of language and explanations of polygamy law in Polygamy Training (Daura.
and IJIMS: Indonesian Journal of Islam and Muslim Societies.
Volume 13.
Number 2.
December 2023: 369-397 Poligami Asik Channel.
This analysis does not allow the research results to be used as a reference to explain expressions of public reception in the media on a wider scale.
Due to these limitations, it is necessary to carry out further research on reception expressions that can be formulated more precisely.
Bibliography