非SANTRI:

Alif Alfi Syahrin, Bunga Mustika
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引用次数: 4

摘要

各种宗教内容以各种封面在社交媒体上广泛传播,以吸引用户,尤其是作为社交媒体活跃用户的千禧一代。尤其是对于那些对宗教见解有高度好奇心的非圣特里族青少年。所使用的方法是定性研究和描述性研究。所使用的数据收集技术是非参与者观察、深入访谈和记录。这项研究中的线人是仍在学习的穆斯林青少年。调查结果表明,他们最喜欢的社交媒体是Instagram、What's up和YouTube。利用社交媒体的影响是为穆斯林青少年增加宗教见解,他们之前获得了材料,以及青少年在决定“hijrah”时面临的障碍;也就是说,存在欺凌行为,并且被认为只是顺应趋势。结论是,非桑特里族青少年使用社交媒体是回答对宗教见解好奇的一种方式。因此,他们以“hijrah”的形式实现了新的理解。社交媒体上内容的广泛传播,以及被认为代表“hijrah”含义的各种清真寺中的常规宗教教义,越来越多地支持了这一条件。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
MAKNA HIJRAH BAGI KALANGAN REMAJA NON SANTRI: DAMPAK PENGGUNAAN MEDIA SOSIAL
Various kinds of religious contents were widely circulated in social media with various kinds of covers to attract users, especially the millennial generation as active users of social media. Especially for non-santri teenagers who had a high curiosity in religious insight. The method used was a qualitative research with descriptive research. Data collection techniques used were non-participant observation, in-depth interviews and documentation. The informants in this study were Muslim teenagers who were still studying. The findings indicated that their favorite social media were Instagram, What’s up, and YouTube. The impact of utilizing social media was to add religious insight to Muslim adolescents who were obtained the materials before and the obstacles faced by adolescents when deciding to ‘hijrah ‘; that was,  there were acts of bullying and were considered to only follow trends. The conclusion was the use of social media among non-santri teenagers is one way to answer curiosity about religious insight. Therefore, they realized new understanding in the form of ‘hijrah’. This condition was increasingly supported by the widespread of contents in social media and the presence of routine religious teachings in various mosques considered to represent the meaning of ‘hijrah’.
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