Religious Learning, Social Media, and the Emergence of Religious

Intolerance in Social Relations

Cucu Nurhayati

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia

Keywords: Religious Learning, Social Relations, and Intolerance

Abstract: Religious learning influences and determines the attitudes of its adherents. A religion which primarily

teaches to maintain the peaceful and harmonious relationships between people in society sometimes creates

intolerance and is used as a justification for the attitude taken. Along with technological advancement and

easier internet access, often people in learning religion take a fast path by learning religion through social

media. Ironically, it is sometimes not based on the primary reference sources that lead to a

misunderstanding. This study aims to see the process of religious learning through social media in

interpreting diversity and building social relations. Some individuals learn religion from social media and

then apply it in social life. People with an erroneous understanding of religion tend to blame those who have

a different opinion from them. From the literature review, it can be found that studying about religion by

using only social media sources have given birth to intolerance in social relations among people.

1 INTRODUCTION

The development of information technology at this

time has made it easier for the public to search for

resources and references by relying on internet

technology.

One of the fastest growing technologies

is social media technology, as a means for people to

interact with each other through the technology they

hold every day. Social media in Indonesia is loved

by various groups and ages. In the search for

information, not everyone is careful and rechecks to

the primary sources, both the Quran, the hadith, the

study of interpretation and fiqh written by experts in

their fields. Due to time constraints, people

sometimes respond and understand the knowledge

gained from social media rigidly. Along with the

rapid development of information technology and

social networking sites, the spread of Islam is

growing rapidly to the realm of social media. When

attempting to understand a religion, social media can

only be used as a tool; there is still a need to observe

to check the source to ensure the truth of the

teaching. Social media is a medium on the internet

that allows users to represent themselves and

interact, collaborate, share, communicate with other

users and form virtual social bonds. Studying

religious material through social media requires

precision in choosing content and accounted sources.

Errors in choosing content will result in

misunderstanding, intolerance and even radicalism.

When religion is rigidly understood without

checking the original and comprehensive study, the

essence and function of religion as the bearer of

peace turns into hateful teaching. Learning religion

is ideally done through kyai or ustadz who

understand religion based on the study of al Quran

and hadith in depth in a relatively long period so that

their understanding is mature. There are cases where

the preachers in social media are not religious

scholars who comprehend religion comprehensively

but only someone who understands and explains

about religion based on their understanding. Their

popularity is not due to the high knowledge they

have, but a large number of followers and the

frequent people who access the material it conveys.

The use of massive social media in every life of

society cannot be avoided because it has become the

lifestyle of modern society. At this time the public

must be good at controlling themselves to be able to

avoid the fake news, hoax and hate speech.

Conducting religious propaganda by using social

media has become a trend, the preach is delivered

through Facebook, Twitter, WhatsApp or Youtube.

Even some preachers like Yusuf Mansur, Abdullah

Gymnastiar or Arifin Ilham have social media

1582

Nurhayati, C.

Religious Learning, Social Media, and the Emergence of Religious Intolerance in Social Relations.

DOI: 10.5220/0009932315821589

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1582-1589

ISBN: 978-989-758-458-9

accounts with millions of followers. People can

easily follow religious lectures delivered through the

social media of preachers. The follower then uploads

religious picture or script on social media and also

uses chat application to spread the message. The

original writer of the content is usually unclear. With

the many phenomena of religious learning through

social networking in the digital era will significantly

facilitate the community in learning religious values.

So, how the influence of religious understanding in

building relationships in the community?

This study has several objectives, first to see the

phenomenon of religious understanding in the

religious community with the development of the

networking community. Second, to provide an

overview of social relationships built by the

community based on the understanding of the gained

through the media. As we know that social media

has a positive and negative impact that always

together. On the one hand, social media helps

facilitate the community in the learning process, but

one side of learning conducted social media running

only one direction, and there is no social interaction

built between teachers and students in the process of

religious understanding.

Several things can be done as a problem-solving

plan such as by giving an understanding to the

public that social media is only as a tool used to

facilitate the searching of specific content but cannot

be used as a single reference. Religious learning

through social media must be accompanied by the

teaching from religious teachers who master certain

areas of expertise gained through education and

intensive and in-depth learning process.

2 RELIGIOUS LEARNING AND

SOCIAL MEDIA

This research begins with some literature or research

studies that have been done by previous researchers.

First, Malik and Chairani's (Malik & Chairani)

research on Social Media Usage as Islamic Learning

Media to 46 respondents at 12 universities in urban

areas shows the result that 58.7% of respondents

follow the Islamic issue happened in Indonesia

through social media. Islamic social media accounts

that respondents follow as many as 52 accounts.

Examples of accounts that are followed by many

respondents are @islamicfreedom, @QURAN dan

SUNNAH, @felixsiauw, @gadisberjilbabb,

@sabdarosul, @Yusuf_Mansur, @TeladanRasul,

@quraishihab, @aagym.

52.2% of respondents said

that the reason they followed me was because they

knew the characters. As many as 82.6% of

respondents said that they always follow the issue of

Islam which is being discussed and the same number

shows that when they hear the issue of Islam they

always look for the truth of the issue.

A small amount was found when researchers asked

about their direct involvement. Only 28.3% of

respondents often post status related to Islam and

only 32.6% of respondents often discuss Islam on

social media. All respondents have a social media

account that distinguishes them from the many

social media accounts they have.

From the results of

the study showed that 85% agreed that the younger

generation believes that social media is effective to

be a medium of da'wah. This suggests that the

method of spreading Islam in cyberspace, especially

on social networking sites is more likely to be

accessed by Muslims, especially for those who are

young and have solid activities, but this does not

mean that the conventional method of da'wah done

in places of worship such as mosques and mushola

are no longer interesting. One of the advantages of

Islamic learning methods on social networking sites

has the advantage that there is no compelling

element. this shows that the stigma of coercion,

indoctrination, and the imposition of coercive

dogmatism does not occur in Islamic learning

methods through social networking sites.

Respondents assume that the learning of Islam

through social media indirectly, with no coercion, so

that it is so easy to accept and can be read when

there is spare time. An interesting finding from

respondents indicates that the young Muslim with a

better education tends to pay more attention to the

references and validity of the literature presented in

social media. Thus, the learning of Islam through

social networking sites also need to be collaborated

with selecting the accounts that will be used as a

reference; this is to avoid anonymous accounts that

sometimes just spread hate virus. The role of

religious leaders still has an important position

because the tendency of Muslim communities in

Indonesia which shows dependency on the religious

leaders. Therefore, the religious leaders need to

adjust to this condition so that it can become a

decent figure to be a role model. the context of

Islamic da'wah should be non-patronizing, not too

rigid and standard, using light language, connected

with daily life and the issues that are happening,

considering the psychology of the younger

generation, concerned with aspects of tolerance that

is not offending other religions and containing

motivation and invitations to value of goodness.

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Second, Adam et al. (2015) on the new media as

a medium of learning media of religion and its

completion of Islamic perspective (Adam, Ali,

Anuar, & Ali, 2015), analyzes the issues related to

the phenomenon of social media usage within

Malaysian Islamic society.

A new problem arises in

studying religion through the internet, namely the

emergence of religious issues such as religious

propaganda, religious liberalization and the issue of

religious syncretism. Islamic society must realize

that the use of internet technology in preaching has

the aim to facilitate the delivery of religious advice

globally to the world community in various regions.

Preachers on social media can be categorized into

three groups. First, genuine preachers who have

scientific authority known to the public. Secondly,

preachers from religious groups who have scientific

authority but are not known by the public. Third, not

from religious groups but have the desire to carry

out da'wah and provide knowledge through social

media. Thus internet users must make comparisons

in gaining knowledge through social media by

investigating the original source as a tabayun

concept. In the context of religious teaching and

learning, sometimes not all problems can be

answered directly; this is where the importance of

the role of the teacher can communicate directly to

the problems faced. The results of this study showed

that social media has a vital role in learning Islam

for Malaysian society and become a tool in

preaching.

For Muslim society, the use of social

media as a medium of religious learning is very

useful as a da'wah media that is relevant in the

present context. The internet is a media that cannot

be removed in the delivery of information, content

and thoughts to people who want to convey and

obtain religious information. The Internet can be a

medium of knowledge, study, and thinking for the

community. Some harmful elements that appear

cannot be used as a barrier for the community in its

use as a medium of religious learning. Feelings of

phobia in internet usage coupled with the attitude of

distancing technology will cause the group alienated

and get rid of technology because it is considered

not to give goodness and blessing, not practicing the

rules of learning and so on can cause the Islamic

community to lag in actualizing thinking and being

marginalized in religious innovation.

Third, Rokiah (Rahman et. al., 2015), et al.

(2015) on the use of Youtube as a medium of

Religion Learning in Generation Y in Terengganu,

Malaysia. Generation Y is a generation born

between 1980 and 2000 who were born in the

technological era. Youtube is a social media that is

very popular and is often used by generation Y to

get useful information in various forms of images,

videos or animation. You tube is an interesting

medium for generation Y because it combines audio

and visual elements that provide innovative and

creative benefits in the learning process.

This study

was conducted on 100 respondents and showed the

results of the usefulness factor and usefulness of

Youtube in religious study. Youtube is a medium

that is often used in finding information that

combines audio and visual innovatively and

creatively in the learning process. As many as 47%

of respondents said using youtube media to watch

religious lectures, religious issues as much as 20%,

religious entertainment 17%, learning Qur'an 5%,

watching religious film 85% and studying prayers or

worship was only 3%. The use of media in the

learning process has a relationship with the level of

education of users. The higher the level of education

the higher the level of media use because they feel

the benefits of the internet in studying religion. In

the context of youtube usage, the benefits of youtube

are important in providing religious input for users.

To ensure users do not fall into errors and

misunderstandings in internet use, religious

knowledge is key in decision making. In other

words, studying religion from the internet is not in a

position from the start but previously has knowledge

as a filter of information obtained.

Fourthly, Sadida (Sadida, 2017) on studying

Islam in social media mentions that studying religion

through social media should be supported with a

policy in choosing content and religious site.

Today's social media is considered to be able to meet

many people's needs. Starting from the need to find

information, communicate, interact, self-disclosure,

even to religious needs. Activities on social media

that fulfill a person's religious needs are browsing

religious material, discussing religion, and also self-

disclosures about religion as outlined in writing,

drawing, or video status. In an unstructured survey

on Facebook social media, some social media users

felt that with the rise of Islamic material on the

social media timeline, they were increasingly

interested in studying Islam, felt they had an

improved understanding of Islam, and felt their daily

behavior was more appropriate. with Islamic

guidance. Islamic materials on social media are also

considered helpful for those who feel they have

limited time to attend the study forum. Positive

impacts will be given when netizens choose an in-

depth study and have a particular study of

religiosity. But on the other hand, there are also

concerns about the growth of religious extremism,

ICRI 2018 - International Conference Recent Innovation

1584

the rise of hate speech, to the lies on social media.

Based on these concerns the government issued a

regulation on hate speech, until a discourse on

monitoring religious activities in Islamic schools and

organizations emerged. Negative impact will be

acquired when studying religion is not thorough but

intensely follow the learning in social media without

reference to the primary source. Hence, the use of

the Internet in developing countries has the impact

on the advancement of science development but

negatively affect the moral formation of the young

generation. social media as one of the effective

media to study Islam cannot be used as the main

media to fulfill all aspects of one's religious needs.

in order to gain a more comprehensive

understanding, it is proper to study Islam directly to

religious leaders, by following formal classes, and

text literature from trusted scholars.

Fifth, Sari (Sari, 2017) about the phenomenon of

the use of social media called Instagram as a

communication media among the Muslim students

in Social and Politics faculty, the University of Riau

showed that the use of Instagram in following

Islamic learning affects student behavior be it the

cognition, affection and psychomotor elements of

their behavior at university. This change can be seen

from how to dress, talk and commence activity on

campus. Some students follow religious studies and

tablig akbar by obtaining information and

communicating through Instagram. The owners of

da'wah accounts serve as teachers by providing

informative and motivational messages of

educational background derived from religious

sources. The authors use a qualitative framework,

specifically, using the phenomenology theory of

Alfred Schutz. There are two kinds of the motive of

using Instagram as the communication medium of

religious learning, namely in-order-to motive

(motive of the future) and causal motives (past

motives). These motives explain the reason why

students learn do not learn about the religion by

using study or religious lecture on the forum study.

Second, the message is shorter, more precise and

less confusing compared to those taken from the

Quran and hadith. Third, the posts made on

Instagram motivate students to improve. In-order-to

motive can be seen when the students use social

media to get know more about the religion as it is

part of their responsibility as a Muslim, invite others

to realize the norms of religion based on the Qur'an

and hadith, the last as information in getting the

knowledge of Islam.

This study uses a qualitative

method with a phenomenological approach that aims

to find in-depth understanding to explain the

meaning of life experiences of some people about a

concept or symptom. Communication information

messages from Islamic da'wah accounts contained in

the captions and uploaded photos as visual media

provide convenience for users in understanding the

contents of the message. The learning process that

changes informants begins with changes in

cognition, based on knowledge and understanding of

the application of information conveyed by Islamic

da'wah accounts on Instagram. Such as the

knowledge of the obligations of a Muslim woman in

veiling, how to dress well according to Islam, the

way of praying performed by the prophet

Muhammad SAW, and regarding Islamic laws.

3 POSITIVE AND NEGATIVE OF

RELIGIOUS LEARNING

THROUGH SOCIAL MEDIA

Nowadays, social media becomes so close to the

community, because, in addition to providing

information, it is also used to interact. It becomes the

media to proof self-existence as well as to study

religion. Studying religion by using social media is

done by searching for religious material, discussion

or question and answer about religion. Experience or

knowledge of one's faith is poured through writing,

picture or video so the netizen can access that. The

use of social media becomes an exciting thing

because it can present various information needed in

the various life of society. As explained by Adam et

al. (2015) social media is used as the medium of

da'wah by various religions such as Judaism,

Christianity, Hinduism, Buddhism, and Islam.

Today's mass media has become the “largest

refinery” for religious propaganda, and this space

has been used as a means of spreading religion and

communication among people, especially by western

society (Camphell, 2006: Helland, 2000; 2005;

Bunt; 2003).

Along with the increasingly massive

development of information technology and the

growing popularity of several social networking

sites, the spread of Islamic teachings through social

media is also increasing. According to Malik and

Chairani (2017), there are two most popular social

networking sites used as a medium for spreading

Islam. The first one is Facebook; this media is often

used as a medium of da'wah, for example by

creating a group, one of the most popular groups of

discussion groups "Learning Islam." This group

provides quite rich information about Islam from

Religious Learning, Social Media, and the Emergence of Religious Intolerance in Social Relations

1585

some competent sources. The second is Twitter,

Islamic teaching is spread through personal accounts

of preachers like @ShihabAlwi, @Haidar_Bagir,

and other personal accounts, and group accounts,

such as @FaktaAgama @Nasehat_Islam or

@Belajar_Islam.

In the case of Indonesia, the uploaded religious

material is sometimes associated with a political

motive aimed at encouraging or dashing one

another's popularity. During the national and local

election, Qur'anic verses are adapted and used in the

context of the election. This phenomenon can

sometimes lead to resentment and mislead the

society to believe in false news, especially for

netizens who are just learning and knowing religion

in passing through social media. With the rise of

Islamic material in social media has a positive and

inseparable negative impact such as two sides of the

coin. On the one hand with the number of religious

sites, it becomes easier for people to learn Islam

teaching that is adapted to their time without having

to come directly to the study forum. However, on the

other hand, the "instant" understanding of religion

often results in anarchism, hate speech to the

increasingly widespread fake news without checking

on the primary source that has the authority of its

validity.

The question that arises is, what the danger of

studying religion through social media is?

According to Lin & Utz (Lin & Utz, 2015) in his

study of the influence of the use of social media

facebook on emotions, as quoted by Sadida (2017)

mentions that Facebook users have more positive

feelings when reading the positive status but if too

intense it will impact on sudden sorrow feeling and

depression. Another study conducted by PEW

Global (2015) revealed that internet use in

developing country societies would have a positive

impact on knowledge but on the other hand, will

also bring a negative impact on moral formation.

The positive influence of studying Islam through

media when doing direct interaction with the

positive material (Bobkowski & Pearce, 2011).

From the perspective of Islam da'wah can be

done locally as long as it is not on the contrary to

religious beliefs. Learning religion through the

media needs to be discussed in more detail. Religion

is closely related to belief and self-belief in Allah the

Almighty. These beliefs need to be realized with

worship, morals, and good social behavior. Social

media as a means of delivering information has

differences with previous religious learning media.

Therefore there are some things to note (Adam et al.:

2015), the first is, the rules of teaching and learning

of Islam which previously followed a tradition that

is full of religious values, the delivery of information

is based on muktabar books and delivered by

mutawatir. The learning of religion through the

internet is too open and free without limitation and

can be carried out by anyone. This situation indeed

ignores the concept of mutawatir and the integrity of

religious teaching in Islam. Secondly, in addition to

ignoring the concept of mutawatir the internet is so

open and free that there is a huge number of

religious knowledge, so it becomes harder to find a

reliable source. Third, religious learning through

social media requires integrity and should be

delivered more careful. Social media has the good

and bad sides that coexist because there is no

provision of what is wrong and what is right. Fourth,

Islam is a religion that emphasizes the

communication between students and teachers.

Islamic Education requires the process and

involvement of teachers to ensure and maintain the

learning of adab in accordance with the will of the

Shari'a in providing education to students. While

learning through social media does not describe the

direct relationship between students and teachers as

emphasized by religion. Fifth, social media users

have different backgrounds. For users who have

religious knowledge, they can compare several

opinions and find the most important source, but for

users who have common religious knowledge will

result in misunderstanding of understanding due to

difficulties in finding valid sources.

Despite the various impacts that it brings,

learning religion through social media seems to be

effective in reaching people from various regions

with relatively cheaper cost, for example, to learn

from the great scholars such as Dr. Yusuf Al-

Qaradawi, people can do it easily by only watching

it from Youtube. Many of the books written by the

great Islam scholars can also be accessed on the

internet. However, it is also necessary to be careful

in studying religion through social media because

the teacher does not directly guide the students.

There is no dialogue and discussion which aims to

maximize understanding. Everyone can post their

religious opinion even some of them feel the most

knowledgeable and accurate just by reading one of

the sources and then upload the opinion of social in

media that can be accessed by everyone. This is the

dangers of religious learning without going through

formal learning institution such as boarding school,

school or college because students do not get to see

qualified teachers in the field of Hadith, Fiqh or

Tafsir. When we learn directly understanding will be

better as there will be a discussion especially when

ICRI 2018 - International Conference Recent Innovation

1586

teachers and students have different interpretations.

Thus, learning directly with the teacher becomes a

necessity because the teacher will reprimand when

students misunderstood the teaching. Teachers will

also provide tests and exams to see the students'

understanding of what is being learned.

According to Syarwat (Sarwat, 2017) as

delivered in the house of fiqih some things must be

considered when studying religion from the internet,

namely: first, expert teachers. Preachers in social

media often have no related educational background;

they do not even master Arabic, nahwu, sharaf,

balaghah, which are the necessary tools when

reviewing religious teaching. These instant

preachers only study the religion through the Quran

and the hadith of the translation, attending the

recitation forum then productively making posts on

the internet. They copy and pasted translation from

unreliable source without doing a separate study on

it. Hence, making it dangerous for those who read

their posts. Second, studying religion should be a

more interactive dialogue between teachers and

students. This interaction can be done with email,

chat or video conference. One of the obstacles

encountered are some scholars who have excellent

knowledge are not familiar with using social media

and other information technology skills. Third, the

quality of scientific writing concerning the source of

science that muktamad. For example, the matter of

fiqh should refer to our fiqih, not the book of hadith.

Looking at the reference, we can distinguish fiqh

writings that have high scientific quality and or the

low one.

Instant religious community understanding with

religious learning through media has established a

firm understanding. Improper source selection

affects the social relationships that are built in the

community. One of the impacts is the arrogance of

those who feel that their view is the right one. There

is also a tendency to blame others and spread the

message of hatred. This condition can lead to the

assumption that Islam is repressive, intolerant and

frightening. This hate-based and criminal acts

tarnished the image of Islam as a religion of love

and tolerance. In a discussion held by the Tifa

Foundation (TIFA Foundation, 2016) and LTN

PBNU in October 2017, NU online director Saviq

Ali mentioned that the media has a high level of

visits so that an improper reference can have a bad

impact for people who are just learning religion. The

radicalization of religion through the media needs to

be done by communities, governments, and religious

leaders simultaneously and integrated into two ways:

1. Build a friendly and peaceful Islamic face and

increase the traffic of Islamic friendly sites.

This can be done by enriching the content of

the site by involving the scholars by

contributing articles containing peaceful

Islamic values to the Islamic media to enhance

the credibility of the Islamic media.

2. The National Agency for Combating Terrorism

(BNPT) and the Ministry of Religious Affairs

can embrace the Islamic media and invite them

always to disseminate information that can be

justified. Both can also help improve the

capacity and network of Islamic media to be

able to compete until finally defeating radical

Islamic media.

Learning through social media without control

can result in intolerance and extremism by spreading

hatred and hoax filled with racist sentiments, hatred

and religious and political nuances. The Tetra Pak

Index 2017 (Paramitaratri, 2017) report records that

there are approximately 132 million internet users in

Indonesia with over 106 million people using social

media every month and 85% of them access social

media via mobile devices. Thus by this figure, it

seems that Indonesia could be a potential target in

spreading hatred and radicalism. Laras Sekarsih, a

lecturer of Media Psychology from the University of

Indonesia stated to Kompas.com that people tend to

believe in hoax if the information is in accordance

with opinion or attitudes. Likewise, when one likes a

particular group, product and policy, if it receives

information according to what is believed, then there

is less desire to check the truth. Based on research

by World's Most Literate Nation in 2016, Indonesia

ranked 61 out of 62 countries studied in terms of

literacy. As a result, with the lack of knowledge,

most people in Indonesia easily accessible

information received without wanting to re-check or

evaluate the truth. Anticipating the harmful impacts

of the internet, it is necessary to educate the public

on how to use social media wisely and correctly.

Furthermore, increasing the media literacy, so

that people can select the right and wrong

information. Thinking independently, intelligently,

not easily influenced by a particular group or group,

and have sufficient knowledge so as not to be easily

provoked and carried away the flow of alignments.

One of the steps taken by the police is by enacting

Law Number 19 the Year 2016 on the amendment to

Law no. 11 of 2008 on Information and Electronic

Transactions (UU ITE).

The advancement of information technology has

enabled hundreds and even thousands of information

in seconds can be spread through social media and

Religious Learning, Social Media, and the Emergence of Religious Intolerance in Social Relations

1587

can be accessed by all internet users. Social media as

a place to express themselves, the views of life,

attitude, and opinions wearer depends on the use of

positive or negative. However, it is unfortunate

when social media serve as a place of spreading

hatred and religious provocation. The modes used by

sharing news, image quotations or statements whose

origins are not clear and some even add their own

sentences. The spread of provocations and hate

speeches of religious nuance can affect anyone

without considering the age, social status, and

education level, so it is hazardous in the life of

society. The solution is to learn how to interact with

others in social media with self-control and

clarification. Another step is to mark sites that are

proven to have repeatedly disseminated information

hoax, lies and ignore any information submitted the

site.

As a concrete step in tackling the hoax news and

hate speech of Majelis Ulama Indonesia (MUI)

published Fatwa MUI Number 24 of 2017 on

Penalties and Guidelines of social relations through

Social Media on Monday, June 5, 2017, which aims

to prevent hostility and hatred that is rampant in

social media. The prohibited material are slander,

racist hate speech, fake information, pornographic

material, and other inappropriate material. The

prohibited act is to produce and distribute content

that twists facts, disseminates personal content that

is not publicly consumable, as well as buzzer

activity that spread lies and hatred.

4 CONCLUSIONS

The learning of Islam through mass media cannot be

separated from the life of modern society, especially

in urban areas. Limitations of time and intensity of

the community in using social media become the

main thing to use religious learning through social

media.

Social media can be accessed by the public

whenever it is a time fill between busy work and

activities undertaken by the community. In fact,

often individuals spend more time in cyberspace

than the real world. Thus for people who have

limited time and want to learn religion practically

will use social media as a means of meeting the

needs of the religious values being studied.

Social media is one of the media that can be used

in the religious study but not as the primary source

of reference; people still have to refer to the primary

source or religious experts who have particular

expertise comprehensively and deeply. The amount

of information obtained through social media

requires the ability of users to be able to compare,

choose religious resources that have a high level of

validity and authority. For people who have more

ability in religious science can check directly on the

main source and provide clarification when there is

information that troubles and confuses people in

understanding a religious phenomenon.

The occurrence of a firm religious understanding

because it only studies the religion that focuses on

the media alone can lead to misunderstandings of

religion and the occurrence of relationships that are

not harmonious in building social relations. This

condition occurs when receiving information in full

without checking the source directly and does not

compare with other sources. Thus, it is necessary for

religious leaders who have the function to provide

explanations and clarifications on religious

understanding that is controversial and minimizes

conflict in society.

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