Islamic Education in Cyberspace: An Analysis of Intellectual Humility in Gus Baha' Lectures on the Youtube Platform
An Analysis of Intellectual Humility in Gus Baha's Lectures on the Youtube Platform
Abstract
The flow of information on the internet, including religious narratives, is currently impossible to avoid. This article discusses understanding Islam with intellectual humility for virtual society to live up to religious teachings with tolerance, moderation, and mutual respect. This study gathered data from documentation of Gus Baha's recitation, which is widely distributed on the YouTube social media platform. This study used a qualitative-descriptive research method and a netnographic analysis model. This method uses a particular analytical technique offered, AMS (Siber Media Analysis), which goes through 4 levels: Media room level, media document level, media object level, and experience level. This study was successful in determining that Gus Baha's intellectual humility is built on two things: first, a thorough understanding of Islamic teachings (khatam), and second, the belief that humans cannot act like God by enforcing laws against humans in the context of reality, which can change at any time. Furthermore, online media-based Islamic education can be accessed in real-time, stipulating that those presenting Islamic teachings in online media be mature figures, both intellectually and emotionally, as well as socially sensitive in a multicultural society.
Downloads
Download data is not yet available.
References
[1] Aly, A., & Thoyibi, M. (2020). Violence in online media and its implication to Islamic education of Indonesia, 10(1), 177–198. https://doi.org/10.18326/ijims.v10i1.177-198
[2] APJII. (2022). Profil Internet Indonesia.
[3] Barrett, J. L. (2017). Intellectual humility. Journal of Positive Psychology, 12(1), 1–2. https://doi.org/10.1080/17439760.2016.1167945
[4] Campbell, H. A. (2012). Understanding the relationship between religion online and offline in a networked society. Journal of the American Academy of Religion, 80(1), 64–93. https://doi.org/10.1093/jaarel/lfr074
[5] Church, I. M. (2018). Intellectual Humility and Religious Belief. Journal of Psychology and Theology, 46(4), 219–242. https://doi.org/10.1177/0091647118807188
[6] Davis, D. E., Rice, K., McElroy, S., DeBlaere, C., Choe, E., Van Tongeren, D. R., & Hook, J. N. (2016). Distinguishing Intellectual Humility and General Humility. Journal of Positive Psychology, 11(3), 215–224. https://doi.org/10.1080/17439760.2015.1048818
[7] Faiqah, N., & Pransiska, T. (2018). Islamic Radicalism Vs Islamic Moderation: Efforts to Build the Face of Peaceful Indonesian Islam. Al-Fikra : Jurnal Ilmiah Keislaman, 17(1), 33–60.
[8] Fakhruroji, M. (2015). Mediatization of Religion in “Texting Culture”: Self-Help Religion and the Shifting of Religious Authority. Indonesian Journal of Islam and Muslim Societies, 5(2), 231. https://doi.org/10.18326/ijims.v5i2.231-254
[9] Fakhruroji, M. (2019). Digitalizing Islamic lectures: Islamic apps and religious engagement in contemporary Indonesia. Contemporary Islam, 13(2), 201–215. https://doi.org/10.1007/s11562-018-0427-9
[10] Gregg, A. P., Mahadevan, N., & Sedikides, C. (2017). Intellectual arrogance and intellectual humility: correlational evidence for an evolutionary-embodied-epistemological account. Journal of Positive Psychology, 12(1), 59–73. https://doi.org/10.1080/17439760.2016.1167942
[11] Hannan, A. (2021). Cyberspace Dan Populisme Islam Di Kalangan Netizen: Studi Kasus Pada Akun Media Sosial Felix Siauw. Jurnal Sosiologi Reflektif, 15(2), 224. https://doi.org/10.14421/jsr.v15i2.2116
[12] Hilmy, M. (2013). Whither Indonesia’s Islamic Moderatism? A Reexamination on the Moderate Vision of Muhammadiyah and NU. Journal of Indonesian Islam, 7(1), 24. https://doi.org/10.15642/JIIS.2013.7.1.24-48
[13] Hook, J. N., & Davis, D. E. (2014). Humility, Religion, and Spirituality: Introduction to the Special Issue. Journal of Psychology and Theology, 42(1), 3–6. https://doi.org/10.1177/009164711404200101
[14] Hook, J. N., Davis, D. E., Van Tongeren, D. R., Hill, P. C., Worthington, E. L., Farrell, J. E., & Dieke, P. (2015). Intellectual humility and forgiveness of religious leaders. Journal of Positive Psychology, 10(6), 499–506. https://doi.org/10.1080/17439760.2015.1004554
[15] Hook, J. N., Farrell, J. E., Johnson, K. A., Van Tongeren, D. R., Davis, D. E., & Aten, J. D. (2017). Intellectual humility and religious tolerance. Journal of Positive Psychology, 12(1), 29–35. https://doi.org/10.1080/17439760.2016.1167937
[16] Husna, U., & Thohir, M. (2020). Religious Moderation as a New Approach to Learning Islamic Religious Education in Schools. Nadwa, 14(1), 1999. https://doi.org/10.21580/nw.2020.14.1.5766
[17] Ikhwan, A. (2017). Development Of Quality Management Islamic Education In Islamic Boarding School (Case Study Madrasah Aliyah Ash Sholihin). Al-Hayat: Journal of Islamic Education, 1(1), 91–117.
[18] Ikhwan, A. (2021). Metode Penelitian Dasar (Mengenal Model Penelitian dan Sistematikanya). Tulungagung: STAI Muhammadiyah Tulungagung.
[19] Islam, T., & Khatun, A. (2016). “Islamic Moderation” in Perspectives: A Comparison Between Oriental And Occidental Scholarships. International Journal of Nusantara Islam, 3(2), 69. https://doi.org/10.15575/ijni.v3i2.488
[20] Ismail, F. (2011). The nahdlatul ulama: Its early history and contribution to the establishment of Indonesian State. Journal of Indonesian Islam, 5(2), 247–282. https://doi.org/10.15642/JIIS.2011.5.2.247-282
[21] Jatmiko, M. I. (2019). Post-Truth, Media Sosial, dan Misinformasi: Pergolakan Wacana Politik Pemilihan Presiden Indonesia Tahun 2019. Jurnal Dakwah Tabligh, 20(1), 21. https://doi.org/10.24252/jdt.v20i1.9529
[22] Jinan, M. (2012). New Media and the Shifting of Muslim Religious Authority in Contemporary Indonesia. In Annual International Conference on Islamic Studies XII. Surabaya: IAIN Sunan Ampel.
[23] Kasdi, A. (2019). Reconstruction of Fiqh Nusantara: Developing the Ijtihad methodology in formulating fiqh from Indonesian perspective. Qudus International Journal of Islamic Studies, 7(2), 239–266. https://doi.org/10.21043/qijis.v7i2.4797
[24] Krumrei-Mancuso, E. J. (2017). Intellectual Humility and Prosocial Values: Direct and Mediated Effects. Journal of Positive Psychology, 12(1), 13–28. https://doi.org/10.1080/17439760.2016.1167938
[25] Krumrei-Mancuso, E. J. (2018). Intellectual Humility’s Links to Religion and Spirituality and the roLe of Authoritarianism. Personality and Individual Differences, 130(April), 65–75. https://doi.org/10.1016/j.paid.2018.03.037
[26] Leary, M. R. (2017). The Psychology of Intellectual Humility. Chicago.: Paper presented at the meeting of the Midwestern Psychological Association.
[27] Miharja, D., Mulyana, M., & Izzan, A. (2019). Islam, Ethnicity and Cultural Politics of Identity: The religiousity of Betawi Muslim in Jakarta. Wawasan: Jurnal Ilmiah Agama Dan Sosial Budaya, 4(2), 132–143. https://doi.org/10.15575/jw.v4i2.4718
[28] Najib, A. M. (2020). Reestablishing Indonesian Madhhab ’Urf and the Contribution of Intellectualism. Al-Jami’ah, 58(1), 171–208. https://doi.org/10.14421/ajis.2020.581.171-208
[29] Porter, T., & Schumann, K. (2018). Intellectual Humility and Openness to the Opposing View. Self and Identity, 17(2), 139–162. https://doi.org/10.1080/15298868.2017.1361861
[30] Rizal, S. (2011). Perkembangan Paham Keagamaan Transnasional di Indonesia.
[31] Solahudin, D., & Fakhruroji, M. (2020). Internet and Islamic Learning Practices in Indonesia: Social media, Religious Populism, and Religious Authority. Religions, 11(1). https://doi.org/10.3390/rel11010019
[32] Spiegel, J. S. (2012). Open-Mindedness and Intellectual Humility. Theory and Research in Education, 10(1), 27–38. https://doi.org/10.1177/1477878512437472
[33] Tanesini, A. (2018). Intellectual Humility as Attitude. Philosophy and Phenomenological Research, 96(2), 399–420. https://doi.org/10.1111/phpr.12326
[34] Umar, A. R. M. (2016). A Genealogy of Moderate Islam: Governmentality and Discourses of Islam in Indonesia’s Foreign Policy. Studia Islamika, 23(3), 399–433. https://doi.org/10.15408/sdi.v23i3.3157
[35] Wahid, A. (2007). Islam Kosmopolitan: Nilai-Nilai Indonesia dan Transformasi Kebudayaan. jakarta: The Wahid Institute.
[36] Zarkasyi, H. F. (2019). Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama. Addin, 12(1), 1. https://doi.org/10.21043/addin.v12i1.4179
[2] APJII. (2022). Profil Internet Indonesia.
[3] Barrett, J. L. (2017). Intellectual humility. Journal of Positive Psychology, 12(1), 1–2. https://doi.org/10.1080/17439760.2016.1167945
[4] Campbell, H. A. (2012). Understanding the relationship between religion online and offline in a networked society. Journal of the American Academy of Religion, 80(1), 64–93. https://doi.org/10.1093/jaarel/lfr074
[5] Church, I. M. (2018). Intellectual Humility and Religious Belief. Journal of Psychology and Theology, 46(4), 219–242. https://doi.org/10.1177/0091647118807188
[6] Davis, D. E., Rice, K., McElroy, S., DeBlaere, C., Choe, E., Van Tongeren, D. R., & Hook, J. N. (2016). Distinguishing Intellectual Humility and General Humility. Journal of Positive Psychology, 11(3), 215–224. https://doi.org/10.1080/17439760.2015.1048818
[7] Faiqah, N., & Pransiska, T. (2018). Islamic Radicalism Vs Islamic Moderation: Efforts to Build the Face of Peaceful Indonesian Islam. Al-Fikra : Jurnal Ilmiah Keislaman, 17(1), 33–60.
[8] Fakhruroji, M. (2015). Mediatization of Religion in “Texting Culture”: Self-Help Religion and the Shifting of Religious Authority. Indonesian Journal of Islam and Muslim Societies, 5(2), 231. https://doi.org/10.18326/ijims.v5i2.231-254
[9] Fakhruroji, M. (2019). Digitalizing Islamic lectures: Islamic apps and religious engagement in contemporary Indonesia. Contemporary Islam, 13(2), 201–215. https://doi.org/10.1007/s11562-018-0427-9
[10] Gregg, A. P., Mahadevan, N., & Sedikides, C. (2017). Intellectual arrogance and intellectual humility: correlational evidence for an evolutionary-embodied-epistemological account. Journal of Positive Psychology, 12(1), 59–73. https://doi.org/10.1080/17439760.2016.1167942
[11] Hannan, A. (2021). Cyberspace Dan Populisme Islam Di Kalangan Netizen: Studi Kasus Pada Akun Media Sosial Felix Siauw. Jurnal Sosiologi Reflektif, 15(2), 224. https://doi.org/10.14421/jsr.v15i2.2116
[12] Hilmy, M. (2013). Whither Indonesia’s Islamic Moderatism? A Reexamination on the Moderate Vision of Muhammadiyah and NU. Journal of Indonesian Islam, 7(1), 24. https://doi.org/10.15642/JIIS.2013.7.1.24-48
[13] Hook, J. N., & Davis, D. E. (2014). Humility, Religion, and Spirituality: Introduction to the Special Issue. Journal of Psychology and Theology, 42(1), 3–6. https://doi.org/10.1177/009164711404200101
[14] Hook, J. N., Davis, D. E., Van Tongeren, D. R., Hill, P. C., Worthington, E. L., Farrell, J. E., & Dieke, P. (2015). Intellectual humility and forgiveness of religious leaders. Journal of Positive Psychology, 10(6), 499–506. https://doi.org/10.1080/17439760.2015.1004554
[15] Hook, J. N., Farrell, J. E., Johnson, K. A., Van Tongeren, D. R., Davis, D. E., & Aten, J. D. (2017). Intellectual humility and religious tolerance. Journal of Positive Psychology, 12(1), 29–35. https://doi.org/10.1080/17439760.2016.1167937
[16] Husna, U., & Thohir, M. (2020). Religious Moderation as a New Approach to Learning Islamic Religious Education in Schools. Nadwa, 14(1), 1999. https://doi.org/10.21580/nw.2020.14.1.5766
[17] Ikhwan, A. (2017). Development Of Quality Management Islamic Education In Islamic Boarding School (Case Study Madrasah Aliyah Ash Sholihin). Al-Hayat: Journal of Islamic Education, 1(1), 91–117.
[18] Ikhwan, A. (2021). Metode Penelitian Dasar (Mengenal Model Penelitian dan Sistematikanya). Tulungagung: STAI Muhammadiyah Tulungagung.
[19] Islam, T., & Khatun, A. (2016). “Islamic Moderation” in Perspectives: A Comparison Between Oriental And Occidental Scholarships. International Journal of Nusantara Islam, 3(2), 69. https://doi.org/10.15575/ijni.v3i2.488
[20] Ismail, F. (2011). The nahdlatul ulama: Its early history and contribution to the establishment of Indonesian State. Journal of Indonesian Islam, 5(2), 247–282. https://doi.org/10.15642/JIIS.2011.5.2.247-282
[21] Jatmiko, M. I. (2019). Post-Truth, Media Sosial, dan Misinformasi: Pergolakan Wacana Politik Pemilihan Presiden Indonesia Tahun 2019. Jurnal Dakwah Tabligh, 20(1), 21. https://doi.org/10.24252/jdt.v20i1.9529
[22] Jinan, M. (2012). New Media and the Shifting of Muslim Religious Authority in Contemporary Indonesia. In Annual International Conference on Islamic Studies XII. Surabaya: IAIN Sunan Ampel.
[23] Kasdi, A. (2019). Reconstruction of Fiqh Nusantara: Developing the Ijtihad methodology in formulating fiqh from Indonesian perspective. Qudus International Journal of Islamic Studies, 7(2), 239–266. https://doi.org/10.21043/qijis.v7i2.4797
[24] Krumrei-Mancuso, E. J. (2017). Intellectual Humility and Prosocial Values: Direct and Mediated Effects. Journal of Positive Psychology, 12(1), 13–28. https://doi.org/10.1080/17439760.2016.1167938
[25] Krumrei-Mancuso, E. J. (2018). Intellectual Humility’s Links to Religion and Spirituality and the roLe of Authoritarianism. Personality and Individual Differences, 130(April), 65–75. https://doi.org/10.1016/j.paid.2018.03.037
[26] Leary, M. R. (2017). The Psychology of Intellectual Humility. Chicago.: Paper presented at the meeting of the Midwestern Psychological Association.
[27] Miharja, D., Mulyana, M., & Izzan, A. (2019). Islam, Ethnicity and Cultural Politics of Identity: The religiousity of Betawi Muslim in Jakarta. Wawasan: Jurnal Ilmiah Agama Dan Sosial Budaya, 4(2), 132–143. https://doi.org/10.15575/jw.v4i2.4718
[28] Najib, A. M. (2020). Reestablishing Indonesian Madhhab ’Urf and the Contribution of Intellectualism. Al-Jami’ah, 58(1), 171–208. https://doi.org/10.14421/ajis.2020.581.171-208
[29] Porter, T., & Schumann, K. (2018). Intellectual Humility and Openness to the Opposing View. Self and Identity, 17(2), 139–162. https://doi.org/10.1080/15298868.2017.1361861
[30] Rizal, S. (2011). Perkembangan Paham Keagamaan Transnasional di Indonesia.
[31] Solahudin, D., & Fakhruroji, M. (2020). Internet and Islamic Learning Practices in Indonesia: Social media, Religious Populism, and Religious Authority. Religions, 11(1). https://doi.org/10.3390/rel11010019
[32] Spiegel, J. S. (2012). Open-Mindedness and Intellectual Humility. Theory and Research in Education, 10(1), 27–38. https://doi.org/10.1177/1477878512437472
[33] Tanesini, A. (2018). Intellectual Humility as Attitude. Philosophy and Phenomenological Research, 96(2), 399–420. https://doi.org/10.1111/phpr.12326
[34] Umar, A. R. M. (2016). A Genealogy of Moderate Islam: Governmentality and Discourses of Islam in Indonesia’s Foreign Policy. Studia Islamika, 23(3), 399–433. https://doi.org/10.15408/sdi.v23i3.3157
[35] Wahid, A. (2007). Islam Kosmopolitan: Nilai-Nilai Indonesia dan Transformasi Kebudayaan. jakarta: The Wahid Institute.
[36] Zarkasyi, H. F. (2019). Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama. Addin, 12(1), 1. https://doi.org/10.21043/addin.v12i1.4179
Published
2023-01-25
How to Cite
WAHYUDI, Winarto Eka; ALANSHORI, Zainuddin.
Islamic Education in Cyberspace: An Analysis of Intellectual Humility in Gus Baha' Lectures on the Youtube Platform.
Al-Hayat: Journal of Islamic Education, [S.l.], v. 7, n. 1, p. 13-29, jan. 2023.
ISSN 2599-3046.
Available at: <https://alhayat.or.id/index.php/alhayat/article/view/283>. Date accessed: 29 mar. 2023.
doi: https://doi.org/10.35723/ajie.v7i1.283.
Section
Articles
This work is licensed under a Creative Commons Attribution 4.0 International License.
