Abstract:
Indications of radicalism in education
pose a serious threat to the younger generation now and in the future. Madrasa,
which is the Islamic educational institution, tries to make a real contribution
by preventing radicalism from infiltrating the educational system. One of the most
popular social networks that can be used as a communication medium is WhatsApp or
better known as WA. This article explains the prevention of radicalism in the madrasa
environment through WhatsApp social networking using online da’wah One Day One Hadith (ODOH). The purpose of
ODOH is to encourage students to read one hadith every day. It is an effort to foster
the Islamic character of the students. The study also shows that the students are
aware of protecting their social identity by not spreading their WhatsApp ID in
the public. Furthermore, the presence of online da'wah movements can be considered as a reaction against both to trends: cyber-porn and terrorist propaganda, including hate propaganda. Finally, it is recommended
that the use of WhatsApp in the education process be encouraged as supporting technology.
[Gejala radikalisme
dalam dunia pendidikan menjadi ancaman serius bagi generasi muda saat ini dan
di masa yang akan datang. Madrasah yang merupakan lembaga pendidikan Islam
berusaha memberikan kontribusi nyata dengan ikut mencegah paham radikalisme
yang mencoba menyusup ke dalam dunia pendidikan. Salah
satu jejaring sosial yang
paling populer yang
dapat digunakan sebagai media
komunikasi adalah WhatsApp atau lebih
dikenal dengan sebutan
WA. Artikel
ini menjelaskan tentang pencegahan radikalisme di lingkungan madrasah melalui
jejaring sosial WhatsApp dengan menggunakan dakwah online One Day One Hadits
(ODOH). Tujuan pembentukan ODOH ini adalah untuk
mendorong para siswa membaca satu hadits setiap hari. Hal ini dilakukan sebagai salah satu upaya untuk menumbuhkan
karakter Islami para siswa. Studi ini juga menunjukkan bahwa siswa sadar untuk melindungi identitas
sosial mereka dengan tidak menyebarkan Whatsapp mereka di publik. Lebih jauh
lagi, kehadiran gerakan
dakwah online dapat dianggap sebagai reaksi terhadap tren: konten pornografi
dan propaganda teroris, termasuk propaganda kebencian. Akhirnya, disarankan agar penggunaan
WhatsApp dalam proses pendidikan didorong sebagai teknologi pendukung.]
Keywords: WhatsApp, instant message, social network,
mobile social learning, one day one hadits, madrasas students
A. Introduction
Education ideally changes human behavior to be better,
and not vice versa. However, there have always been negative things in Indonesian
education. One of those problems is radicalism in education.
Indications of radicalism in education pose a serious threat
to the comfort of the young generation now and in the future. It is undeniable that
radicalism is getting stronger nowadays and the younger generation as the nation's
successors in education are becoming the perpetrators and victims of radicalism.
Bombers, for example in Sarinah Thamrin Jakarta, were youngsters. Some of the bombing
perpetrators in Marriot, Klaten
and Solo were still active as students in certain schools.
This should be a shared concern, especially in madrasa,
which is expected to be able to provide understanding in accordance with the conditions
and culture that has developed in Indonesia. Thus, madrasa which is an Islamic educational
institution can make a real contribution by participating in preventing radicalism
which has recently become the concern of the entire nation.
Madrasas as religious educational institutions play a role
as a place to nurture young Muslim cadres in their teens. It is possible that madrasas
have been infiltrated by the notion of Islamic radicalism through the mode of religious
learning. Therefore, early warning system is important in order to prevent the growth
of radical Islamic teaching among madrasa students.
A research conducted by Darmawati and Abdullah Thalib on
the response of madrasa (MAN) students to religious radicalism in Makassar showed
that in the cognitive aspect, some respondents showed a tendency to support efforts
to replace Pancasila as the foundation of the nation, formalization of Islamic law
through regulations, and enforcement of Khilafah Islamiyah. They also showed
radical tendencies in terms of Islamic struggle through violence. This should be
a concern because it is a potential threat to the development of religious radicalism
among the students of public Madrasa Aliyah in Makassar.[1]
Another study conducted by Noermala Sary in MAN 1 Bengkulu
City found that there were several inhibiting factors in the implementation of strategies
to prevent the spread of radicalism, namely the misuse of information technology
(IT) and lack of parental support for school policies. In addition, there is also
a lack of collaboration between the school and guardians of students, teachers and
guardians of students, the lack of cooperation between fellow teachers about the
danger of radicalism if it has infiltrated education. The strategy applied in schools
in preventing the spread of radicalism were not maximized and not well programmed.[2]
The results of the above surveys have made the teachers,
especially the teachers of the Islamic Education (Fiqh, Aqidah Akhlak, al-Qur'an
Hadith, and Islamic Cultural History), aware that there is a danger that threaten
their students, because basically the teachers of Islamic Educations had a central
role in deradicalization. An inclusive view of Islam will provide insight into Islamic
law openly. Islamic Education teachers in the madrasa play an important role in
Islamic education and hold responsibility for the student’s development by attempting
to develop all students’ potential (cognitive, affective and psychomotor potential).
The teachers are also responsible for physical and spiritual development in order
to reach maturity so as to be able to achieve the goal of Islamic education that
is to survive in the world and the hereafter.
Teachers of Islamic Educations must also be able to prepare
their students to grow and develop, and be responsible for building a civilization
that is blessed by Allah Almighty. Therefore, the educators must also be responsible
for all activities within the madrasa, both inside and outside of the classroom,
as well as outside the madrasa environment.
As future educators, Islamic Educations teachers should be able to use everything
available and try to change negative potential to be useful in religious education.
Islamic Educations teachers are also required to be able to create a healthy climate
of diversity in the madrasa so that students avoid the notion of Islamic radicalism.
This potential can be found in social networks that have mushroomed and even affect
people's mindsets. One example of a social network that has been widely used is
WhatsApp application. This application has a growing number of users from all social
levels.
The
Qur'an and Hadith are the two main inheritances in Islamic teachings. Both are sources
of reference and life guidelines for all Muslims in the world. One of the efforts
that can be done by Islamic Education teachers is to practice the de-radicalization
of Islamic education through online da'wah, One Day One Hadith (ODOH). The purpose
of ODOH is to encourage students to read one hadith every day. This is done as an
effort to foster the Islamic character of the students.
B. Religious Development of Madrasa Students
The
age of Madrasah Aliyah (MA) students (12-18 years) is a transition period towards
adulthood called puberty or adolescence. At this time, students experience rapid
physical changes from children to adults. In addition to physical development, students
also experience moral development because they begin to recognize spiritual values
such as truth, justice, goodness, beauty, and divinity. That is why students do
a lot of activities to find their identity (ego identity) in this period.
The
development of students is characterized by a number of important characteristics,
namely: (1) obtaining mature relationships with peers, (2) being able receive and
learn social roles as adult men or women who are upheld by society, (3) accepting
physical conditions and being able to use it effectively, (4) achieving emotional
independence from parents and other adults, (5) choosing and preparing for a career
in the future according to their interests and abilities, (6) developing a positive
attitude towards marriage, family life, and having children, (7) developing intellectual
skills and concepts needed as citizens, (8) acquiring socially responsible behavior,
(9) acquiring a set of values and ethical systems as guidelines for behavior,
and (10) developing religious insights and enhancing their religious experience.[3]
The
religious experience of MA students is intrinsic to human experience. James W. Fowler
in his book entitled Stages of Faith developed
a theory about the stage of development in one's belief or stages of faith development
throughout the span of human life.
In his theory it
was revealed that MA students were in the third stage, namely the stage of synthetic-conventional
faith. At this stage, MA students obey other people's opinions and beliefs. At this
stage, MA students tend to want to learn the belief system from other people around
them and accept the belief system without a critical attitude.
Furthermore,
Fowler revealed that at the stage of the synthetic-conventional belief, MA students
could easily be indoctrinated, including with doctrines that are contrary to the
religious values that they believe so it can harm them.[4] That
is the reason why MA students are often used as targets for recruiting terrorist
members. If they have joined a radical group, the radical group will easily influence
the way MA students practice their religious belief.[5] Thus,
the religious development of MA students can be well-directed if they join a religious
group with a healthy religious climate. On the other hand, the religious development
of MA students can be worse if they join radical groups and that can endanger them.
That is the problem of the religious development of MA students nowadays that have
to considered by various parties, especially teachers of the Islamic Religious Education
(PAI) group at the madrasa.
C. Strong
Influence of Social Network
The results of Leni Winarni's
research show that this century's radicalism attracted religion, especially Islam,
and gave rise to connectivity between Islam and violence, thus harming the Islam
as the religion of rahmatan lil alamin.
The birth of Islam brought by the Prophet Muhammad SAW was not tainted with sword
as Islam brought messages of peace. Islam also labels radicalism as a very negative
teaching.
There are two main things that
can be concluded; First, the internet media takes a great portion and role in providing
information of radical ideology to the public, especially young people. It is aggravated
by the fact that the most recruitment of young people in radical organizations is
done through the internet. The fact that terrorist organizations and affiliates
have used technology to make it easier for them to spread propaganda and recruit
potential members through the internet has been a sad situation in the progress
of the mass media.
Second, the mass media plays
a key role in preventing the spread of radicalism and providing information on issues
of radicalism so that people can take preventive measures to eradicate extremist
movements starting from their own environment. Although basically Indonesia is a
moderate Islamic country and radicalism is difficult to develop in this country,
it does not mean that Indonesia, especially the younger generation, is not a target
of radicalism. The mass media, however, has moral and social responsibility towards
the public. Even though the news does indeed benefit these movements as a form of
free propaganda, it also raises mass movements from the public to actively play
a role and protect their environment from things that can disrupt security and public
order without relying solely on the government.[6]
Based on the aforementioned points,
it can be seen that ideas of radicalism and terrorism are spread easily through
technological advances. In the Muslim community, there was born the term Virtual
Islam.[7] One
pattern of terrorism in Indonesia is the use of cyberterrorism, which is the use
of computers and internet networks for radicalization, breaking into the financial
system and controlling systems of transportation such as trains and airplanes.
The Islamic radicalism movement
has emerged on virtual networks as well. Free application services such as Facebook,
YouTube, Twitter, Tumbler, and WhatsApp have become the new platforms to do propaganda,
recruitment, training, planning, and invitations to the establishment of the Islamic
Caliphate.
The current strategy of the "defenders
of Islam" influences the way of thinking of Muslim societies. They actively
use social media by targeting young people as the majority of citizens in social
networks (netizens).[8]
As a respond to the strong influence
of the internet and social networking which is used as a medium for spreading intolerance,
radicalism, and ideas of suicide bombings, Twitter blocked 5000 ISIS-related accounts
at the end of 2014. ISIS accounts have on average more than 1,000 followers.[9]
The survey conducted by The Pew
Research Center (2015) indicates that in Indonesia, around 4% of Indonesian citizens
(around 10 million people, most of them are young people) support all forms of ISIS
actions.[10]
Similarly, the results of the Setara Institute survey of 684 students from 114 public
high schools (SMU) in Jakarta and Bandung shows that 1 in 14 students (9.5%) support
the ISIS movement.
If the social network is not
properly controlled, it will endanger the existence and survival of the state and
religion. Sarlito Wirawan Sarwono believes that the biggest threat does not come
from radicalism and terrorism, but comes from global information technology and
mass media which are increasingly uncontrolled, while the IT and mass media community
themselves do not develop strong self-control systems.
The influence of global information
and the mass media can harm the spirit of Unity in Diversity as it is even far more
powerful than the policy of divide et empera
exercised by the Dutch colonizers. The effect will be particularly worse if the
government is unstable and unconsolidated. Therefore, it is time for the Indonesian
people to think of a way to overcome this threat of division and implement it in
the near future.[11]
D. Efforts
of Islamic Education Teachers in Madrasah to Prevent Radicalism
In addition to the outbreak of Islamic radicalism, lately
there has been a systematic effort from certain religious groups to teach hardline
religious doctrines among students. Azyumardi Azra said that students were targeted
specifically for the recruitment of terrorist groups and radicals. The professor
of Syarif Hidayatullah UIN stated that several studies have proven the existence
of recruitment efforts to schools, by doing "brainwashing" to the students
and spoon-feeding them with certain radical ideologies.[12]
To
prevent the spread of radicalism we must involve all levels of society and many
parties, especially clerics, print media, electronic media, government agencies
and so on. Do not let this teaching develop rapidly particularly in education.
Islamic Education (PAI) teachers must be well aware that
each student is a unique human being. Therefore, PAI teachers cannot homogenize
the students. James Lynch (1986: 86-87) states that Islamic Education teachers must
be able to convey multicultural subjects by orienting on two objectives, namely:
respect for others and respect for self. These two forms of respect include three
domains of learning, namely knowledge (cognitive), skills (psychomotor), and attitude
(affective).[13]
Islamic Education teachers must behave according to the
values of multiculturalism, considering that Indonesia has a multicultural society
in terms of religion, ethnicity, and language. To make Islamic Education more meaningful
to a multicultural and plural society, Indonesia needs to define and reconstruct
Islamic Education so it does only deal with one’s own religion or the religion of
others.[14]
The task of Islamic Education teachers is not only to transfer
knowledge, but also to set an example for students, families, and society. Therefore,
the teacher should not teach religion in a style that tends to indoctrinate. They
must be able to give a lesson about faith in the spirit of religiosity experienced
in everyday life.[15] This
is important because all attitudes, behavior and speech of an educator will usually
be noticed and imitated by their students. Example from educators is essential for
the creation of multiculturalist-inclusive students. It should be noted that one
of the main missions of the teacher is to prepare students to be independent and
responsible individuals.[16] It
is impossible for teachers to nurture the students to be aware and respect adherents
of other religions if they do not have a sense of empathy for followers of other
religions.
Moreover, Islamic Education teachers must be able to create
a conducive learning environment for their students, so that the values of tolerance
can grow well in the learning process. Education is like a nursery that functions
to create a supporting environment which is free from pests. The task of the teacher
is similar to a farmer, namely to provide loose soil, fertilizer, water, air, and
sunlight that is in accordance with the needs and development of plants (students).[17]
In addition to pluralist educators, learning material is
important in the education process. The learning material should provide enlightenment
of diversity and heterogeneity. Therefore, presenting enlightening learning material
is crucial in the effort to develop multicultural awareness.
Students are also required to be active in accessing various
information from various sources to be discussed in the learning process in the
classroom, so as to obtain various experiences that not only increase knowledge,
but also the ability of analysis and synthesis. In addition, another effort that
can be done by the Islamic Education teachers in preventing the spread of radicalism
in the madrasa is to use da'wah online through the WhatsApp One Day One Hadith application
which should be able to repress and prevent the spread of radicalism in the madrasa.
E. WhatsApp
as a Medium of Da’wah in Education
Da'wah is very important in Islam. Da'wah and Islam cannot
be separated from one another. Every Muslim is obliged to deliver Islamic da'wah
to all humanity so that they can feel peace and serenity. The legal basis for the
obligation of da'wah is mentioned in the Koran. Among them is the letter Ali Imran
verse 104 namely " And let there be
[arising] from you a nation inviting to [all that is] good, enjoining what is right
and forbidding what is wrong, and those will be the successful." (QS. Ali Imran:
104).
The essence of da'wah
is to influence and invite people to follow (run) the ideology of (the inviter)
while the inviter (da'i) certainly has
a goal to achieve. In order to achieve effective and efficient goals in the da'wah
process, the da’i must organize the components
(elements) of da'wah well and correctly. One of the components is the medium of
da’wah.[18]
In terms of the use
of medium of da’wah, WhatsApp can be an effective medium because of the wide range
and types of information that flows so rapidly that it will overcome the boundaries
of space and time.[19] The
geographical scope of da'wah through the internet is unlimited. All internet users
can be touched by this type of da’wah.[20]
The emergence of
WhatsApp has resulted in traditional short message services (SMS or BBM) losing
popularity among mobile users. WA has achieved a top rank in terms of the number
and spread of users. The increase in the number of users is inseparable from the
easy download from the Google Store and the increasing number of smartphone users
in the world, especially those with the android type. It is easier for people to
interact to send messages, have discussion, and form groups for specific purposes.
This is also inseparable from the small commercialization of WA which eliminates
advertisements on the application. The increasing number of users is what prompted
Facebook to acquire the company in 2014.[21]
Although social networking
has both positive and negative sides, it does not change the fact that these tools
get an important place in our lives, and begin to take place in the world of education.
In recent years, instant messaging applications, which can be identified as mobile-based
social networks, have begun to become popular. Although there are many instant messaging
applications that can operate on mobile devices, it seems that WhatsApp is one of
the most preferred mobile-based applications (see SimilarWeb, 2016; Statista, 2016).
In their study, Church and de Oliveira (2013) emphasize this fact and stated that
WhatsApp had grown in popularity because of its benefits, being able to send real-time
messages to individuals or groups of friends simultaneously with low costs and high
privacy.
WhatsApp has been
incorporated into Indonesian people daily lives, including among Muslims who use
the application as a means of da’wah. Barendregt (2008: 161) argues that WhatsApp's
use for da'wah is an example of how the practice of global mobile phones is 'Domesticated,
Indonesianized, and Islamized'. In his study of Indonesian cellular technology,
Barendregt (2008) argues that Indonesians have Islamized cellular media, as evidenced
in products offered through cellular technology related to Islam, such as the Cellular
Quran (a mobile application consisting of Al-Quran, translation and reading) and
Mobile Shariah Banking (mobile banking application for Shariah banks).
The magnitude of the potential of WA is an opportunity
for Islamic Education teachers in madrasa to spread tawhid through One Day One Hadith. The essence is to invite students
to be a better person.[22] It
is done to suppress the spread of radical ideas among students. The teacher gives
a re-understanding by emphasizing that religion is peace, not violence; religion
teaches more respect for the older; the strength of our nation's culture should
not be defeated by the issue of human rights; mutual cooperation by increasing our
awareness for the surrounding environment. These are all formulated in the form
of authentic hadiths.
The
influence of the advancement of information and communication technology on education,
particularly in the learning process is able to improve the quality of education.
As stated by Rosenberg, along with the development of the use of information and
communication technology, there are five shifts in the learning process, namely;
1) shift from research to appearance, 2) shift from classroom to anywhere and anytime,
3) shift from paper to "on line" or channel, 4) shift in physical facilities
to network facilities, and 5) shift from cycle time to real time.[23]
According to Rajehs (2015: 29-31) "in the research
on the effectiveness of social networks in education, it is observed that social
networks are effective in education. Eighty nine percent of 18-19 year olds use
social networks for educational purposes". According to Gikas & Grant (2013:
18-26) "the use of social networks is effective in which it can create more
opportunities for interaction". From the description it can be concluded that
the social networking can be used as an effective educational medium to interact
and share information.
F. Actualization
of Da’wah in the Digital Era
Now we are in the digital world and our generation is a digital generation. Their lives are so close to the internet and information technology. The advancement of technology and information in the digital era has brought tremendous benefits to humanity. The ease and speed of access to information creates comfort and pleasure in communicating and interacting with each other.
The digital era has been recognized as new effective opportunities for da’wah. As reported by the page ChanelMuslim.com, the data compiled based on the results of a survey of information and communication technology (ICT) released by the Indonesian Ministry of Communication and Information Research (2015) shows that the number of ICT users in Indonesia is high. The highest access to Indonesian households is access to television as much as 86.7% percent, followed by access to mobile phones as much as 37.5%, and internet at 35.1%.[24]
The cyber world has become an opportunity in da’wah, because many people cannot come to the mosque to listen to lectures, attend regular recitations every week or study with religious teachers or religious teachers in mosques or Islamic forums due to their busy lives. Thus, da'wah messages are packaged with technology and sent via social media such as Facebook, You Tube, Instagram, and WhatsApp, so that the messages can be spread in all circles and can be well received by da'wah proponents.
The presence of online da'wah is also seen as a reaction to trends: cyber-porn and terrorist propaganda, including hate propaganda. The da’wah movement is certainly more active in positioning themselves as moral guardians. Da'wah through WhatsApp is done by sending short messages in groups in WhatsApp, then in a few seconds it will arrive to the members of the group. Within minutes the short message will spread like a virus to other WA numbers or groups. The da’wah message can be accessed by the reader in no time.
Da'wah by using WhatsApp has the advantage, even though the writing is long but it directly reaches the recipients. It is a little different from websites where people are the ones looking for content. In WhatsApp, the content is delivered directly to their cellphones. In addition, audio visual studies can also be embedded in messages, so that the study videos that have been reduced in size can be seen by many people. For this reason, you may need to pay attention to some ethics in the WhatsApp group.
When compared to other studies on internet use that focus on their effectiveness in the transformation and production of Islamic knowledge (Becker 2009; Gräf 2007, 2009; Mariani 2011), the views of conservative and reformist scholars on the latest information and communication technology in general (Larsson 2011), and the role of the internet in democratizing religious knowledge (Anderson 1999; Bunt 2003; Piela 2012), this study focuses on the role of social networks in forming new socio-religious movements — the so-called semi-virtual Da'wah movement. This article introduces those interested in a broader understanding of Islam in present-day Indonesia to the socio-religious movement that emerged through the help of social networks and internet-based connections.
G.
Strategy of Social Network Communication in One day One Hadits Program
Planning is basically a process
to determine the end results that the company or organization wants to achieve in
the future. For a community or institution, the design or planning stage of the
strategy is the most interesting and challenging stage in the strategy process,
because careful planning will determine the work of a community. The basis of the
planning phase is to connect the organization with its environment and plan appropriate
strategies to achieve the organization's mission.
Communication is one of the important
parts of a community; the mission of a community will be difficult to achieve if
the communication between administrators, between community members and between
administrators and community members is not effective. In order for communication
in the community to run smoothly and effectively so that the organization's mission
can be achieved, then appropriate strategic planning is needed.
Social networking has an essential
role in the activities of One Day One Hadits community which use WhatsApp social
networking application to send hadiths every day to their students. Social networking
for the One Day One Hadith community is so important that the community establish
a board of group administrators to manage what hadiths they would share with the
students. These administrators are Islamic Education teachers in the madrasa. In
the implementation of this program, the administrators will determine what hadiths
that will be the topic of each day. In one month, there is a list of hadiths that
they will deliver. Administrator is also responsible to motivate, monitor and evaluate
the group. At the end of the month, small studies are carried out, led by one of
the teachers.
H. Concluding Remarks
Da'wah is an obligation for every Muslim. Da'wah by using
WhatsApp is considered as an effective opportunity because of its advantages. Even
though the writing is long but it reaches directly to the recipients. The presence
of online One Day One Hadith (ODOH) da'wah is expected to be able to contribute
greatly to suppress the spread of radical ideas that have penetrated among students.
The students felt any benefits after they read the hadiths sent by the Islamic Education
teachers. These hadiths are a reminder for students to always hold the Qur'an and
hadith firmly. There is a change in character shown by students through attitudes
and actions that are more Islamic. The online da’wah program One Day One Hadith
is expected to continue to be carried out in an effort to develop students who not
only have the knowledge and skills but also be virtuous and noble.
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