The Role of Social Media in Improving the Understanding of Quran

and Religious Proselytizing: A Study of High School Students in

Semarang

Tri Wahyu Hidayati

and

Ahmad Samingan

State Institute for Islamic Studies (IAIN) Salatiga, Jl. Nakula Sadewa V No. 9 Salatiga, Central Java,

Indonesia

Keywords: Social Media, Understanding of Quran, Religious Proselytizing

Abstract: Social media is an online media that enables its users to easily participate, share and create the content. The

most common forms of social media are blog, social network, and wikis. There are more than 140 million

Indonesians use internet, and they are so familiar with social media through smartphone or computer. This

study aims to examine types of social media students use, how the frequency of social media usage, and the

purpose of using social media. This research is an explorative descriptive study which is conducted on high

school students in Semarang. The results showed that the types of social media used by students are line,

whatsapp, and instagram.

1 INTRODUCTION

The survey conducted by APJII (Indonesian Internet

Service Provider Association) showed that in 2017

there were 143 million people of Indonesia used

internet. Of this number, 80% of them are active

social media users with an average access of 3 hours

per day. The majority of users are those aged 19-34

years, young people who grow up in digital age

(www.kompas.com, accessed on 25 July 2018).

Social media is an online media that enables its

users to easily participate, share and create the

content. The most common forms of social media

are blog, social network, and wikis. Social media

facilitates its users to communicate variously with

others, and it even becomes an interactive dialogue.

Social Media is a site where everyone may create a

personal web, which is then connected to friends to

communicate and share information quickly

(https://id.m.wikipedia.org, accessed on 25 July

2018).

Social Media like detik or okezone is faster than

printed media like newspaper or magazine in giving

information. Social Media also provides a lot of

news with search engine like google or yahoo just by

typing several words on it. Social Media also

provides video service as a means of entertainment

and information like youtube. Social media makes

friendship network more intense and massive, i.e.

facebook, twitter, line and whatsapp.

Technology is like a double-edged sword, not

only providing benefits, but also putting ones in

danger. Social media including social networking is

beneficial in the field of communication,

information and education. In educational field, it

can accelerate or assist the learning process

(https://id.m.wikipedia.org, accessed on 25 July

2018). On the other hand, it might be harmful when

used unwisely, i.e. the spread of pornographic

issues, addiction to playing games, violence among

students, and the spread of hoax news and radicalism

that might lead to terror acts.

The problem we face now is how to minimize

the negative impacts of technological progress and

optimize the positive ones. It is important for

teachers and parents to direct and help their children

use social media wisely, such as browsing the

content to learn, spreading or accessing positive

informative content, and limiting the duration of

using it. Parents or teachers can direct their children

in order to access the social media that can stimulate

their creative and innovative abilities, Islamic

materials to build character, some links to learn

reading Quran or to understand its contents well.

The scholars overcome the issues of radicalism by

presenting articles which contain good material,

building peace to create Islam which is rahmatan

lil'alamin, in accordance with the understanding of

Quran which is based on the rules of quranic

interpretation to count on.

1992

Hidayati, T. and Samingan, A.

The Role of Social Media in Improving the Understanding of Quran and Religious Proselytizing: A Study of High School Students in Semarang.

DOI: 10.5220/0009938319921998

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1992-1998

ISBN: 978-989-758-458-9

Knowing the important role of understanding the

Quran as a basis for Islamic education, how to share

Islamic material with others, and the widespread use

of social media, the writer is interested in conducting

research entitled “The Role of Social Media in

Improving the Understanding of Quran and

Religious Proselytizing” (Study of High School

Students in Semarang). This research is to answer

the questions: 1. What types of social media do

students use? 2. What is the frequency of using

social media among students? 3. What are the

students’ goals of using social media?

This is an explorative descriptive research.

Descriptive research is a study that aims to describe

specific object and to relate phenomena with other

important aspects. Descriptive research aims to

make a systematic, factual and accurate description

about facts and their relation among phenomena

being investigated (Essential, Research

Method,Phsycology,file.upi.edu/direktori/FIP/JUR._

PSIKOLOGI, accessed on June 4 2018). In a

descriptive study, the data were collected using

interview and scheduled questionnaire/interview

guide (Goode & Hatt, 1952). The interviews were

conducted on 14 high school students in Semarang

using social media of whatsapp and line.

Technique of analyzing data used in this study is

inductive-descriptive method. Inductive analysis is

carried out by concluding the facts so that the

separated facts can be organized into a coherent

sequence. Descriptive analysis is conducted by

completely describing the results of the inductive

analysis through written language which is easy to

understand.

These results of study can be used as a reference

for technology practitioners, lecturers, Islamic

proselytizing activists, Islamic spirituality activists

(rohis) or campus proselytizing institute to make

innovations in terms of learning Quran and Islamic

proselytizing.

2 THEORETICAL FRAMEWORK

2.1 Quran and Motivation to Seek the

Knowledge

Quran is revealed by Allah to explain about

everything (tibyanan likulli syai '), as a guide,

blessing as well as good news for s. All instructions

and blessings contained in Al-Quran are expected to

lead humans to the path of goodness and avoid them

from destruction. To get guidance from the Qur'an,

humans must read and actualize it in order to

understand its contents. AL-Quran is the words of

Allah revealed to Prophet Muhammad, and reading

it is valued as worship (Qaththan, 1973). Thus,

reading Quran is the first door to get instruction and

guidance from it.

To learn reciting Quran well, one may hear from

ones’ recording uploaded on youtube. To learn its

translation and interpretation, one can download it

on laptop or smartphone. Interpretation books are

also available in pdf format which is downloadable

for free. These all are convenient ways that can be

enjoyed by Quran learners in the digital era.

Learning is a command of Quran. The first

revelation is surah al-alaq which begins with the

word iqra ', which means "read", or "recite".

According to Assad, the right one is the first

meaning, “read”. Reading means catching the point

consciously for the purpose of understanding an idea

received from a particular source (Assad, 2017). The

word Iqra ' means not only "read", but also "learn".

The first revelation indicates the importance of

reading to study the verses of Allah both qauliyah

and kauniyah.

2.2 Religiosity

2.2.1 The Notion of Religiosity

The word “religiosity” is an English word that

functions as noun. It is shaped from adjective

“religious” which means “pious” (Echols & Shadily,

1995). The word religiosity is a term used to

describe those who adhere certain religion.

According to Bloodgood et al., religiosity is

described as an understanding, commitment, and

following the teachings of principles and doctrines

of certain religion (Blodgood et al., 2007).

Woodbine et al. state that nearly all religion and

belief system have rules for the adherents in order to

behave appropriately in all aspect of life including

business aspect (Woodbine et al., 2009).

Religiosity can also mean “piety” or “the

statement of being religious. The term religiosity is

used interchangeably, and it is often defined as an

individual’s devotion, conviction, and veneration

towards a divinity. However, in its most

comprehensive use, religiosity can include all

dimensions of religion, yet the concept of religiosity

can also be used in a narrow perspective to show an

extreme view and over dedication to religious

tradition and ritual. This rigid form of religiosity is

often viewed as a negative side of the religious

experience, it can be symbolized by an over

involvement in religious practices which are

The Role of Social Media in Improving the Understanding of Quran and Religious Proselytizing: A Study of High School Students in

Semarang

1993

regarded to be beyond the social norms of one’s

faith (Gallagher S., Tierney W

, 2013).

Religiosity is a term used by moslem and non-

muslim to refer to religious activities. In other word,

religiosity is a devotion all kinds of activity related

to religion. Thus, being religious people means

performing Islamic teaching entirely. Allah the

almighty said in Al-Qur’an Surah Al-Baqarah verse

208 which means “O ye who believe! Enter into

Islam whole-heartedly; and follow not the footsteps

of the evil one; for he is to you an avowed enemy.”

Based on the elaboration above, it can be

concluded that somebody who performs the teaching

of religion is called religious people. In other word,

religious person is the one who conducts religious

teaching entirely.

2.2.2 Dimension of Religiosity

There are several dimensions of religiosity as

promoted by some researchers. According to Charles

and Rodney there are five dimensions of religiosity,

namely dimension of belief, dimension of ritual,

dimension of devotion, dimension of experience and

dimension of knowledge (Glock & Stark, 1965).

Dimension of Belief. Dimension of belief is the

basis of religiosity. Its content is the expectations of

religious people to count on strong doctrine of a

certain religion. Every religion has their own

teaching that should be obeyed by the adherents. The

contents and scope of belief are varied from those of

other religions. Islam has its own dimension of

belief. Ruthven stated the primary contents of

religious belief in Islam are the belief in the

existence of Allah, the belief in words of Allah, the

belief in the existence of angels, jinn, and other

creatures contained in the Quran (Ruthven, 2000).

Dimension of Ritual. Dimension of ritual measures

the level of obedience, how far people perform their

obligation. In Islam the main religious rituals are

described by the five pillars of Islam (rukun Islam),

namely bearing witness that there is no god but

Allah (Syahadat), performing five daily prayers

(salat), giving zakat, fasting during the month of

Ramadhan and pilgrimage to Mecca for those who

are able to perform it once in a lifetime

(Waadenburg, 2002). From this dimension can be

known that religious people conduct the five pillars

of Islam as their obligation.

Dimension of Devotion. Having had a strong belief

and performing all religious activities, muslim must

have devotion to their god. Dimension of devotion

has indicators to measure the practices of religious

devotion. In this case, people can be known whether

they devote to Allah or not. Devoted muslim usually

recite basmala before doing every beneficial tasks in

their everyday life even though god doesn’t see

them.

Dimension of Experience. Dimension of experience

is the feelings and experiences ever gotten by

people. This dimension can be viewed like other

common life experiences like activities that shape

individual’s world view. Religious people will

experience a religious emotion one day. Thus,

people who have felt the presence of Allah may be

more likely to show higher levels of behaviour,

belief and religious feeling. Religious people who

have these experiences will feel like they are close to

Allah, afraid of committing sins, feeling like their

prayers are granted, etc.

Dimension of Knowledge. Some knowledge of

religious contents is expected to be held by believers

in all religions (Glock, 1962). According to him it is

hard to decide which religious contents that matter

in every single of religion. This dimension is related

with one’s knowledge and understanding towards

their religious teachings. Those who have religion

are necessary to know the primary knowledge about

the basis of belief, rituals, holy books and traditions.

In Islam Quran is the source of knowledge as well as

the life reference.

2.2.3 Factors Affecting Religiosity

There are some factors that might affect one’s

religiosity as promoted by Thouless and Jalaluddun.

According to Thouless factor of religiosity is divided

into four; social factor, natural factor, needy factor

and intellectual factor (Thouless, 2000).

Social Factor. Social factor of religiosity includes

all social influences such as education, parents’

teaching, traditions and social pressures. Social

factor in religion consists of various effects on both

religious beliefs and behaviours.

Natural Factor. Natural factor of religiosity is that

religious people realize that everything in this world

is due to Allah SWT, for example people admire the

beauty of the sea, the forest. Natural factor includes

the moral in the form of good experiences of a

nature, such as moral conflict and emotional

experience.

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Needy Factor. Needy factor of religiosity emerges

because people need guidance in all aspects of life.

This factor is very important for human being

because they are aware that in living the life they

need some right ways according to their religion.

Intellectual Factor. Intellectual factor of

religiosity is related to the process of verbal thought,

especially in the formation of beliefs about religion.

This factor is so important that it will develop a

positive religious attitude.

Jalaluddin divided the factor of religiosity into two

types, namely internal factor and external factor

(Jalaluddin, 2008).

a. Internal Factor

Like other psychological aspects, the religious

psychologists put forward various theories based on

their respective approaches. Internal factor of

religiosity is categorized into four as follows:

1. Heredity

Religious souls are not directly as innate factors

inherited from generation to generation, but are

formed from various other psychological elements

which include cognitive, affective and psychomotor.

2. Age level

Some religious psychological studies explained

about a relationship between the age level and

religious awareness. Age level is not the only

determining factor in one's religious awareness. This

factor can be known from the differences in

understanding of religion at different ages.

3. Personality

Personality is one of internal factors of

religiosity. Many of us have different personality

that indicates distinguish understanding of religion.

Under normal conditions, indeed individuals have

differences in personality. This difference affects

psychological aspects including religious awareness.

4. Psychiatric conditions

There are many unnatural psychiatric conditions

such as schizophrenia, paranoia, maniac, and

infantile autism. The important thing we need to

highlight is its relation to the psychological

development of religion. Someone who has

schizophrenia will isolate himself from social life

and his perception of religion will be influenced by

hallucinations.

b. External Factors

External factors are considered influential in

religiosity. They can be known from the

environment where they live. Generally the

environment is divided into three parts, they are:

1. Family environment

Family is the simplest social unit in human life. It is

the first social environment that is known by each

individual. Thus, family life is the initial phase of

socialization for the formation of religious souls on

each individual.

2. Institutional environment

Through the curriculum, which contains teaching

material, the attitudes and exemplary behaviour of

teachers as educators and associations among friends

at schools are considered to have an important role

in instilling good habits. Good habituation is part of

moral formation that is closely related to the

development of one's religious life.

3. Societal environment

The societal environment is not an environment

that contains elements of responsibility; it solely

contains the element of influence. Norm and value

have a greater influence on the development of

religious souls, both in positive and negative forms.

2.3 Responsibility for Da’wah

Etymologically, the word “da'wah” derives from

Arabic language da'a-yad'u da'watan, which means

calling, uttering or inviting (Hans, 1980).

Terminologically, da'wah is a conscious and planned

effort to invite others verbally or with deed to realize

and behave according to Islamic teachings

(Jumantoro, 2001). Thus, we commonly know the

term da'wah bil lisan and da'wah bil hal. Da'wah

can be done not only by lecture, but also by concrete

actions, such as donating money to orphan, donating

money to build public facilities.

Da'wah is an obligation of individual s

addressed to anyone to do good things and prevent

the immorality (amar ma'ruf nahi munkar), in

accordance with Quran surah Ali Imran: 104. The

best predicate of ummah (khaira ummat) is given by

Allah to those who actively preach, namely doing

good deed and preventing the bad ones (Assad,

2017). In order to be successful in da’wah, it is

The Role of Social Media in Improving the Understanding of Quran and Religious Proselytizing: A Study of High School Students in

Semarang

1995

necessary to apply the right method. Da'wah should

be applied with wisdom and good instruction, and

discussion which is the best (Q. Surah al-Nahl: 125)

(

Religious Ministry of RI, Thematic Quranic

Interpretation, jilid 3, Jakarta: Lajnah Pentashihan

Mushaf Quran). According to Assad, this verse

emphasizes on goodness, wisdom, and the use of

logical reason in religious discussion, not coercion

(

Religious Ministry of RI, Thematic Quranic

Interpretation, jilid 1, Jakarta: Lajnah Pentashihan

Mushaf Quran). Da'wah is different from coercion.

In this modern era, religious proselytizers have a

chance to proselytize in various ways by considering

the audience. How proselytizing becomes interesting

without forcing. How preaching is delivered in such

away. Therefore, da'wah can use various media.

Social media can be an effective means of preaching

(Sumadi, 2016).

3 RESEARCH FINDINGS AND

DISCUSSION

The following is data resulted from interview:

No Type of

Social Media

Duration Purpose

Line,

WA,ask fm,

instagram

dan snap

chat

3-5

hours

communicating,

doing assignment,

learning to read

Quran

Line, BBM,

WA, dan

instagram

3 hours Communicating

(i.e.. asking about

school

assignment),

learning Islamic

materials

III

Line, WA,

instagram,

ask fm

2 hours Chatting, googling

school assignment

(i.e. assignment of

PAI about usury in

Qur’an)

Line,WA,

instagram,

snap chat

dan ask fm

2 hours chatting, finishing

school assignment,

browsing material

to understand Al-

Quran on yahoo

Line, WA,

instagram,

ask fm dan

snapchat

2 hours Talking about

school assignment,

osis and paskibar,

browsing Islamic

material to

understand the

content of Al-

Quran about the

position of women

BBM, Line,

WA,

2 hours Talking about

school assignment,

instagram,

ask fm,

snapchat

paskibar, googling

Islamic material,

learning to recite

Quran from

youtube

VII

Line, WA,

instagram,

ask fm,

snapchat, fb,

BBM, dan

twitter

2 hours Talking about

school assignment,

discussion,

browsing Islamic

materials

VIII

Line, WA,

instagram

dan BBM.

2 hours Communicating

among the

members of rohis,

googling Islamic

materials and

sharing

information

Line, WA,

instagram,

ask fm,

snapchat,

BBM, FB

dan twitter

2 hours Refreshing,

communicating

with friends

Line, WA,

instagram,

ask fm,

snapchat

2 hours Communicating

and making

friends, browsing

blog about Islamic

material, i.e.

learning ritual

ablution according

to Quran

Line, WA,

instagram,

ask fm,

FB,BBM

2 hours Communicating

with OSIS

members and

learning online

business, browsing

web and blog to

learn Al-Quran and

Islamic materials

XII

Line, WA,

instagram,

ask fm,

FB,BBM.

7 hours chatting, asking

about school

assignment,

sharing pictures

XIII

Line, WA,

instagram,

ask fm,

FB,snapchat

2 hours Communicating

with friend and

family, googling

Islamic materials,

learning Quran

XIV

Line, WA,

instagram,w

e chat, ask

fm,

FB,BBM

5 hours Chatting, sharing

photograph

Insagram,W

youtube,goo

gle search

4 hours Communicating

with friend and

family, sharing

information and

knowledge,

searching Islamic

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motivation and

materials

XVI

IG,WA,FB,

youtube

2 hours Communicating

with friend, sharing

photograph,

watching religious

ceremony from

youtube, looking

for verses of Quran

and translation

XVII

FB,WA,

twitter,

instagram,

youtube

4-5

hours

Information,

chatting,

entertainment,

funny animation,

learning to read al

qur’an from

youtube, learning

Islamic materials

i.e. adultery,

forbidden drink,

etc

XVII

WA, fb,

youtube

2 hours Looking for

information,

chatting with

friend,

communicating

with family,

watching film on

youtube, sharing

photo

XIX

WA, IG,

youtube,

blog

Flexible Looking for

information, media

of learning, school

assignments,

inspiring video,

never use social

media to learn

Quran because to

learn it we need a

teacher

WA, FB,

IG, youtube

4-5

hours

Communicating

with friend and

family, looking for

information and

knowledge,

entertainment,

sport video

The table above describes that all informants

have used many types of social media in their daily

life. The data above shows the students use many

types of social media. Those who use line and

instagram are (14), ask fm (11), snap chat (8), BBM

(8), facebook (6), Twitter (2), we chat (1).

The students always use social media in their

daily activities; they cannot even be away from

them. The ones who use social media for

approximately 2 hours a day to chat with friends or

family or to browse through google or yahoo are 12

people, those who spend 3 hours are 1 person, 3-5

hours 1 person, 4 hours 1 person, 4-5 hours 2 people,

5 hours 1 person, 7 hours 1 person and flexible 1

person.

Most students in Semarang use social media as a

means to communicate with friends and to complete

school assignments, they communicate among

members of the organization (i.e. osis, rohis,

paskibar, and English club). As teenagers they want

to show their existence to others, one student used

social media to show self-existence (informant XII).

There is a student who used social media to expose

himself in order to be famous (informant XIV).

From the data described above, it is known that

social media plays a role for high school students in

improving their understanding on Quran and Islamic

knowledge. 16 informants stated that social media is

important to improve the understanding of Quran

and Islam. There are only 4 informants who could

not feel it; he used social media merely to send

photos for the purpose of becoming famous. There

are some interesting expressions we need to

consider, i.e. social media can be a teacher in

improving the understanding of Quran and Islam

(informant I). This expression means a lot for some

religious proselytizers, Islamic education teachers,

Islamic spirituality activists (rohis) in order to

provide qualified blogs to meet the informants’

need. In addition to all social media mentioned

above, they must also utilize social media to provide

content or to share material related to Quran. For

example, Rohis with its official line, it is routinely

sending its members about interesting themes of

Quran to hear and discuss among students.

On whatsapp or line group, each member can

play a role as proselytizer, as said by Prophet

Muhammad “ballighu annni walau ayatan”, which

means to convey from me even though it’s only one

verse. The awareness of preaching from each

member of a social networking group will have a

positive impact on improving the Islamic knowledge

of members. This is exactly the same as experienced

by informants VIII and XIII. One student stated that

learning to read Quran needs a teacher.

Using technology is an appropriate and effective

method to support learning Quran and religious

proselytizing because in Indonesia the internet users

in 2017 had reached 140 million (80% of them use

social media). Globalization era is an opportunity to

proselytize globally in order to convey Islamic

messages and teachings quickly based on target. In

general, the students may obtain many kinds of

materials about Quran and Islam from social media,

The Role of Social Media in Improving the Understanding of Quran and Religious Proselytizing: A Study of High School Students in

Semarang

1997

starting from simple things such as how to read

Quran well, ritual ablution, worship, wearing veil,

ethics of mingling with others, reading tutorial of

classical book, even the discussion of modern

Islamic law. It shows that through social media one

can find positive benefits to improve the quality of

their understanding of Quran and Islam.

4 CLOSURE

4.1 Conclusion

From the elaboration above, it can be concluded that

all informants use social media, the average use of

social media is 2 hours a day, they use many types

of social media such as line, whatsapp, Instagram,

ask fm, snap chat, BBM, facebook, twitter, and we

chat. They use social media to communicate with

friends and family, complete the school assignments,

communicate and coordinate among members of

organization, chat and refresh, and some others use

social media to show their existence in order to be

famous.

To improve the understanding of Quran and

Islamic materials from social media, they use

websites and blogs by Google, Yahoo and YouTube.

Through the social media mentioned above, they can

improve their understanding of Quran, they used it

learn about history, worship, wearing veil, the ethics

of mingling with others, even about modern Islamic

law such as bank interest. Thus, the roles of social

media in improving the understanding of Quran are:

as a teacher that is able to answer Islamic issues,

social media facilitates them to answer the problems

they face, social media provides reading tutorial of

classical book without having to stay in Islamic

Boarding School, as a means of learning and

religious proselytizing.

4.2 Suggestions

The writer would like to give some suggestions.

First, for students and all social media users, let's

use social media wisely, to communicate, learn and

proselytize. Second, for the religious proselytizers,

Islamic education teachers, Islamic spirituality

activists, we should be able to use social media as a

means to learn about Islam, to convey Islamic

messages which are easy and fun, and to share the

verse of Quran even though it’s only one verse.

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