JTUS, Vol. 01, No. 10 November 2023 906
JTUS, Vol. 01, No. 10 November 2023
E-ISSN: 2984-7435, P-ISSN: 2984-7427
THE PHENOMENON OF
NGAJI ONLINE
IMPACT OF THE LATEST
INFORMATION TECHNOLOGY
Widia Ningsih
1
, Childa Tanzilul Hidayah
2
, Chourouk Chérif
3
1,2
Universitas Islam Negeri Sunan Gunung Djati Bandung, Indonesia
3
Ecole Nationale d'Ingénieurs de Tunis, Tunisia
Email: widianingsih[email protected]om, [email protected], cherif@gmail.com
Abstract
The phenomenon of online ngaji can now be addressed with two points of view, Ngaji Online
began to rise in existence around 2019 supported by the advancement of internet signals in
Indonesia. The purpose of this writing is to find out the point of view of various existing
references related to the phenomenon of online ngaji as an impact of the development of
information technology. The research method used in this study is qualitative descriptive
method. Based on the results of the analysis, it was found that the phenomenon of online ngaji
caused some academic attention from Islamic boarding schools and kiyai. One of the adaptation
events from traditional to modernization that always follows the direction of change, that so far
there are Islamic institutions that respond to modern changes, namely revivalism or
fundamnetalism, modern classicalism, new revivalism and modern.
keywords: ngaji online; communication; information technology
INTRODUCTION
We can feel the impact of information technology to date, so that half or almost all of our
lives are affected by the flow of the latest information technology, including activities that in fact
are usually carried out face-to-face directly (offline) can now be done online. The phenomenon of
online ngaji can now be addressed with two points of view, Ngaji Online began to rise in existence
around 2019 supported by the advancement of internet signals in Indonesia getting stronger to
4G since 2016 Wijaya, (2021), So many activities are carried out online. This invites special attention
to the phenomenon of online ngaji because it can erode the ngaji learning process carried out
offline or face to face with Kyai or Ustadz which has been carried out by traditional communities.
Another impact that will be caused by the Ngaji Online phenomenon is also prone to
misunderstanding So that there is a wide spread of hoax information, because there are pieces of
ngaji videos that are made content, not listening to the whole and whole. There is a missing
learning process as mentioned in the book of ta'līm wa ta'allum that there is no liqā' process
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JTUS, Vol. 01, No. 10 November 2023 907
between teacher and student, so that automatically the tradition of obtaining blessings is lost
which we usually get in the ngaji process, but with the existence of Ngaji Online we cannot achieve
this.
The invention of the internet has had a profound impact on social reality. With ease of access
such as sending messages quickly, watching graphics/videos online results in the world in a grip,
as Marshall Mc Luchan said Fernandez et al., (2013), A philosopher who views technology as an
extension of humans and technology has been made to facilitate human needs. Related to online
media used various kinds ranging from zoom rooms, live Youtube, Live via Instagram, Facebook
and other social media. with the hope that the community will be able to access it freely and
widely spread.
The public perception of learning Islam has a very strong spirit, it is not without cause, but
at least the assumption or assumption arises from three social impacts that exist in society. The
first social impact, Indonesian citizens are a population with a majority of Muslims as well as being
one of the countries with the largest Muslim population in the world, of course, from that it must
have a qualified historical background of Islamic science but along with the development of
Islamic scientific technology is not only taken directly through scholars, but social media. The
second social impact is the large amount of online ngaji content in the virtual world whose validity
is unknown so it is very prone to conflict compared to ngaji in pesantren which in fact is still
traditional and authentic. The third social impact, that in society there is a tradition can change
socially (tradition that can change social conditions) which in this case is Ngaji Online (Rafiq, 2020).
Another impact that arises in this phenomenon is that religious attitudes and behaviors are
all activities that are manifestations of man's relationship with his God which is manifested in his
mental attitude that obeys his orders and avoids his prohibitions and is seen in daily worship
(Sofanudin, 2019). The theory revealed by Caird shows that religious behavior ultimately leads to
ritual piety and social piety (aly Najamudin, 2021).
The purpose of this writing is to find out the point of view of various existing references
related to the phenomenon of online ngaji as an impact of the development of information
technology. The benefits of this writing are expected to increase our insight into the impact of
information technology that we currently feel and use other negative benefits and impacts. And
the wiser in responding to anything in the environment we always look at things with at least two
points of view.
METHODS
The research method used in this study is qualitative descriptive method. The type of data
used in this study is qualitative data, which is categorized into two types, namely primary data and
secondary data (Tarsito, 2014). Data sources are obtained through library study techniques that
refer to sources available both online and offline such as: scientific journals, books and news
sourced from trusted sources. These sources are gathered based on discussion and linked from
Widia Ningsih, Childa Tanzilul Hidayah, Chourouk Chérif
908 JTUS, Vol. 01, No. 10 November 2023
one piece of information to another. The data collection techniques used in this study were
observation, interviews and research. This data is analyzed and then conclusions are drawn.
RESULTS AND DISCUSSION
The massive migration of da'wah of preachers and scholars to online media also enlivened
the industrial revolution which is now entering the 4th stage. This phenomenon also drags
audiences and worshippers from ustad and dai to social media. So it didn't take long, the number
of social media users in Indonesia has reached more than half of the population. The internet has
become a fertile ground even a religious development, this is what encourages many people who
post or download related religious information, the internet provides free space for anyone who
accesses and does anyone.
This online ngaji activity also creates a culture of community or virtual Sholeh and Sholehah
pilgrims (Mauludin, 2019). This shows the way people practice religion undergoes a process of
contextualization so that religion is enembled in society. In limited conditions, online ngaji
becomes a necessity in the community. They are restricted from attending face-to-face prayers,
which are held in mosques. Awareness for pilgrims to access recitation through various You Tube
media, and other live streaming. The Ngaji oline phenomenon that emerged after the Covid-19
pandemic is a social symptom carried out in various learning activities that used to be face-to-
face between the ustad and his congregation, now with the internet technology everything has
become easy and accessible online (Khamim, 2022). The reach of this online ngaji allows that we
can do reciting anywhere, anywhere in various circumstances. Here we see that the COVID-19
pandemic has changed the behavior of religious people using technology as a tool to consume
religious knowledge.
Some things that need to be underlined are that da'wah is always developing dynamically,
so that in it continues to experience progress and adjustment. In the past, the preaching of a
prophet Muhammad with words and deeds, the preaching of the companions using soothing
kalam, the da'wah of Walisongo in the archipelago using culture, so it is very appropriate if da'wah
in the millennial era can use social media (Campbell). Gus Baha' said that goodness must be
shown, it is no longer the time when goodness is hidden, what happens if bad is shown while
good must be restrained, it can create inequality in various aspects of life, besides that the internet
and religion are intertwined at least can suppress, and overcome inappropriate understandings.
Kiyai's Attitude towards Media Onlie
Religious authorities, especially kiyai, ustadz and other religious figures, began
experimenting and learning by using the world of online social media technology as conversation
and recitation. Forums and religious community organizations provide space for religious leaders,
both individuals and groups, to debate spiritual issues and deliver religious texts, such as ngjai
Kitab kuning, both on youtube, WA, IG, and FB.
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During the COVID-19 pandemic, the introduction of social media among kiyai leaders, and
ustadz produced yellow book study sites and other studies on several social media and resources
that offered new opportunities for online religious seekers to learn about faith.
However, the attitude of religious figures, kiyai, and ustadz in this digital era, millennial
students also appear at the forefront in safeguarding the Republic of Indonesia through digital
da'wah movements through social media, this is based on the rules
“
“Keeping old traditions towards new, better traditions”.
Of course, based on the rules above, the kiyai and santri maintain the old culture, and take
a new culture, as currently the era of 4.0 technology is a very renewable media, so the kiyai and
students use digital technology (Syahputra, 2020). In this case, juetru kiyai and santri must be able
to convey online texts (Islamic clicktivism) as renewable da'wah.
Variety of Religious Authorities in the Online World
In the digital age, strangeness and controversy are often shown in the midst of the public
in various online social media. Popularity and seeking followers sometimes go against the current
logic of people's habits.
And it is evident that this on some social media is shocked by several ustadz who are viral,
because they read the holy verses of the Qur'an that do not match the makharij al surat. Many
criticisms and suggestions for giving tusiah in the media must be in accordance with the rules that
apply in the recitation of the holy verses of the Qur'an. However, criticism did not subside with
the enthusiasm of the pilgrims who followed (followers) him.
The online world has forced, changed the social and religious world order of society. The
online world has penetrated all lines including Islamic boarding schools, the other side can make
it easier, but the other side threatens the value order, and norms and even authorities that have
been comfortable to run. The existence of the status quo of pesantren must improve itself and
make new breakthroughs that should be a driving force and utilize online media (Arifin, 2011).
In carrying out the life of Indonesian Muslims it is not as simple as determining who is the
religious authority. Indonesia is a very difficult Muslim figure for who determines the authority of
religious authorities who are authorized to regulate and provide interpretations of Islamic texts.
Establishing Your Own Authority on Online Sites
When in need of information about religion, people prefer to sowan (come) and meet
directly with the kiyai. This relationship has a significant impact, especially in the depth of his
religious understanding which is collective and communitarian, not individual. Establishing post-
Prophet Islamic religious authority is very much needed according to the hadith of the Prophet
(peace be upon him), that "the heirs of the Prophet are scholars", (wartsatul anbiya) and in social
conditions when religious authority needs to be established and maintained.
Widia Ningsih, Childa Tanzilul Hidayah, Chourouk Chérif
910 JTUS, Vol. 01, No. 10 November 2023
Therefore the authority of the kiyai and ustadz is not only through perspective or discourse,
but the kiyai is considered capable of interpreting dreams, interpreting sacred texts and exposing
the past. Even kiyai can form their own authority in other spaces, namely building authority in
online media (Al Ayubi & Alif, 2021).
Ngaji Online: New Spiritualism among Kiyai during the Covid 19 Pandemic
In general, teaching techniques in pesantren use bandongan and sorogan. Bandongan is a
type of religious teaching carried out by kiyai and sometimes by senior students (Rodiah, 2018).
This bandongan system for the presence of students is not based on the level of knowledge or
age. This system only provides regular teaching every day, where kiyai or senior students read the
books of previous scholars by translating them into local languages and giving explanations about
something.
But thus along with the development of the times, and the advancement of internet
technology and the online world, according to Qudsy & Muzakky, (2021) said that lately pesantren
have begun to be aware of their existence in cyberspace. The terms peantren salaf and kholaf
began to make no difference if the salaf followed virtual technology. While the kholaf who was
considered to be a modern pesantren on all fronts, certainly more ready to accept the reality of
Scott Allen Burrest's change in Damanhuri et al., (2013) said that it is precisely pesantren as agents
who build and direct modernization, with the kiyanya pesantren positioning as relationships and
networks and even being pioneers.
Allen further quotes Cilford Geertz, that kiyai as brokers or agents of change both rural and
urban. Pesantren and kiyai have adapted from traditional to modernization which always follows
the direction of change. Fazlur Rahman, revealed that so far there are Islamic institutions that
respond to modern changes, namely revivalism or fundamnetalism, classical modern, new
revivalism and modern (Bashori, 2016).
CONCLUSION
Based on the results of the analysis, it was found that the phenomenon of online ngaji
caused some academic attention from Islamic boarding schools and kiyai. One of the adaptation
events from traditional to modernization that always follows the direction of change, that so far
there are Islamic institutions that respond to modern changes, namely revivalism or
fundamnetalism, classical modern, new revivalism and modern. Therefore, the authority of the
kiyai and ustadz is not only through prefective or discourse, but the kiyai is considered capable of
interpreting dreams, interpreting sacred texts and exposing the past. Even kiyai can form their
own authority in other spaces, namely building authority in online media.
The Phenomenon of Ngaji Online Impact of the Latest Information Technology
JTUS, Vol. 01, No. 10 November 2023 911
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Widia Ningsih, Childa Tanzilul Hidayah, Chourouk Chérif (2023)
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Journal Transnational Universal Studies (JTUS)
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