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"Dinamika dakwah Islam di Indonesia banyak mengalami perubahan tiap jamannya, termasuk media dakwah yang digunakan. Pasca orde baru yang represif, penyebaran dakwah oleh tokoh agama atau organisasi Islam pun bermunculan terutama di era internet. Penggunaan media sosial Instagram menjadi media dakwah telah menambah warna ragam dakwah di Indonesia. Salah satunya adalah dakwah yang dilakukan oleh Ustadz Khalid Basalamah yang beraliran Salafi. Instagram sebagai bentuk media sosial telah memberikan kesempatan gerakan kelompok Islam beraliran Salafi yang mengusung pemurnian ajaran Islam dan menolak segala ibadah yang dianggap bid`ah untuk hadir di tengah kontestasi dakwah. Instagram telah menjadi arena kontestasi aliran kelompok Islam dan usaha dominasi untuk meningkatkan kapital dan posisi sosial pendakwah. Penelitian ini merupakan penelitian kualitatif dengan data primer berupa gambar foto, ilustrasi dan teks pada konten feed yang diunggah pada akun Instagram Ustadz Khalid Basalamah ustadzkhalid dan khalidbasalamahofficial dari bulan Juli 2018 hingga Desember 2018 yang dianalisis menggunakan semiotika sosial. Dengan menggunakan pemikiran Bourdieu khususnya terkait peran kapital di dalam arena, hasil penelitian ini menunjukkan bahwa Instagram telah menjadi platform yang diandalkan oleh ustadz dalam mengembangkan dakwah melalui pembuatan konten dakwah yang kreatif dan menjadi sarana pedagogi untuk menanamkan doktrin keagamaan. Pemilihan konten yang memunculkan simbol, atribut dan jaringan kelompok sosial di Instagram digunakan sebagai pembentuk identitas kelompok dan legitimasi ajaran sebagai bentuk perwujudan kapital sosial. Keterlibatan follower dalam media sosial juga dimunculkan dengan pemilihan konten yang mencerminkan kesuksesan ustadz sebagai seorang tokoh panutan yang berujung pada semakin menguatnya kapital simbolik. Dalam penelitian ini juga didapatkan kesimpulan bahwa Khalid Basalamah memanfaatkan fitur dengan konten untuk mengonversi kapital yang dimilikinya menjadi bentuk kapital lain yakni kapital ekonomi melalui beberapa bentuk komodifikasi yang berlabelkan agama.

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The dynamics of Islamic preaching (dakwah) has been constantly changing along the time. Post new order regime and facilitated by the booming of social media usage has given varieties in Islamic preaching in Indonesia. After the repressive new order, the spread of da`wah by religious leaders or Islamic organizations also emerged, especially in the internet era. The use of Instagram social media as a medium of propagation has added various colors to dawah in Indonesia. Instagram, as one of the example, came as one of the social media channel that rich in features, has been giving enormous opportunities for islamic minority group (salafi) to take stand and arise in the middle of religion dispute. Instagram has been used as battle field and dominating effort to gain popularity and the capital income for the religious leaders within their social contest. This research is a qualitative research with photos, illustration, imagery, and text as its primary data which have been derived from the Ustadz Khalid Basalamahs (UKB) ustadzkhalid and from khalidbasalamh official Instagram account from from July 2018 to December 2018. This primary data then been analysed using social semiotic approach. By using Bourdieus thinking, especially related with, capital, and arena, the result of this research shows that IG has become most used social media platform by ustadz (islamic religious leader) to develop their dawah through the creation of creative dawah content and a pedagogical tool. With the ustadz ability to transform religious script as cultural capital, instagram then became lecturing arena for ustadz to indoctrinate the religion. Content creation that uplift the symbols, attributes, group network on Instagram, has been used to form the social identity and thought legitimation, again, as religious doctrine. The involvement of the accounts follower in the social media also has been taking important role to define the content that reflect the successful of the ustadz. With this process taking shape, the symbolic capital also getting stronger. This research also reveals the conclusion where UKB has been using a feature to convert the the capital and its popular content to become economic capital through form of commodification"

"ABSTRAKPenelitian ini lebih fokus kepada Pola Dakwah Emha Ainun Nadjib ditinjau melalui pendekatan tasawuf. Yang bertujuan untuk mengetahui seberapa besar pengaruh tasawuf pada pemikiran Emha Ainun Nadjib, serta dari aspek apa ia terpengaruh dari pemahaman tasawuf sehingga berimbas pada model dakwahnya. Dengan menggunakan pendekatan tasawuf peneliti mengkaji pola dakwah yang dilakukan oleh Emha Ainun Nadjib dalam forum yang di sebut ldquo;ma rsquo;iyahan rdquo; melalui pendekatan deskriptif analisis. Metode deskriptif sebagai sebuah metode yang meneliti status kelompok manusia, kondisi, sistem pemikiran, ataupun fenomina pada saat itu untuk mendeskipsikan secara sistematis, faktual dan akurat mengenai fakta-fakta, sifat-sifat serta hubungan antar fenomena yang diselidiki.Selain menggunakan pendekatan tasawuf tentunya penelitian ini tidak lepas dari pendekatan personal, maupun komunitas sebagai salah satu metode yang dapat membatu penelitian ini mendapatkan jawaban dari objek yang diteliti. Peneliti juga menggunakan pendekatan teks dan tulisan-tulisan Emha Ainun Nadjib yang berkenaan dengan Ma rsquo;iyahan, wawancara sebagai validasi terhadap teks yang ditemukan.

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ABSTRACTThis research is more focused on The Influence of Sufism on the Method of Da rsquo wah Emha Ainun Nadjib. This research using Sufism approach, with a view to knowing how much influence tasawuf on the thoughts of Emha Ainun Nadjib, as well as from what aspects he is influenced from Sufism which impact on his da 39 wah model.With the approach of Sufism, researchers examined the model of 39 dakwah 39 Emha Ainun Nadjib in a forum called maiyah through descriptive analysis method. Descriptive method as a method that examines the status of human groups, conditions, systems of thought, or phenomena at that time to systematically, factually and accurately describe the facts, traits and relationships between the phenomena investigated.In addition to using Sufism approach of course this research can not be separated from the personal approach, and the community as one method that can help this research get answers from the object under study. The researcher also uses the textual approach and the writings of Emha Ainun Nadjib regarding Ma 39 iyahan, the interview as a validation of the found texts."

"Just like the Gutenberg revolution in the fifteenth century, which led to the emergence of non-conventional religious authority in the Christian world, the current information technology revolution, particularly through mediums such as Facebook, Instagram, YouTube, and Twitter, has triggered the re-construction and decentralization of religious authority in Islam. New santri (pious individuals) and preachers emerged from the non-conventional religious educational system. They not only challenged the traditional authorities, but also redefine and re-conceptualize old religious terminologies, such as hijra and wasatiyya. This book explores the dynamics of religious authority in Indonesia with special attention to the challenges from the "new santri". It is a rich and important book on religion. I recommend students of religion in Indonesia and other countries to read it.Ahmad Syafi'i Maarif, Professor Emeritus of History at Yogyakarta State UniversityAn important and timely volume that addresses the changing nature of Islamic leadership in the world's most popular Muslim country. This book debunks many (mis)perceptions that Indonesia Islam is monolithic. It also redefines dominant characterization of Islam by Orientalist scholars, such as santri and abangan Muslims.Haedar NashirChairman of MuhammadiyahThis edited volume evaluates the new development of Islamic scholarship and authority in Indonesia. Things have changed significantly in recent times that make many observers and researchers wondering: has Indonesia moved from traditional authorities, mainstream Islamic organizations, and the established scholarship to the new actors, movements and platforms? Has the change occurs owing to the democratization and political reforms that took place in the last twenty years or are there other factors we need to take into account? The contributors in this book provide possible answers from many different areas and perspectives. It's a must-read!Nadirsyah HosenMonash University, Australia"