A Model of Prophetic-Liberation Communication Behavior: The Explanative Study of E-Literacy and Information Behavior among Islamic Academics in Indonesia

By Hak, Ade Abdul; Rachmawati, Tine Silvana et al. | Library Philosophy and Practice, December 2018 | Go to article overview

A Model of Prophetic-Liberation Communication Behavior: The Explanative Study of E-Literacy and Information Behavior among Islamic Academics in Indonesia


Hak, Ade Abdul, Rachmawati, Tine Silvana, Rusmana, Agus, Muhtadi, Asep Saeful, Library Philosophy and Practice


(ProQuest: ... denotes formulae omitted.)

Introduction

Having the rapid expansion of information and communication technology, the activities of censorship in the form of text, sound, visual or audiovisual are complicated. Due to this reason, people look at censorship as a disavowal form of media freedom (Iriantara, 2009). As a result, many aspects change in the communication order. One of them is a change in the communication model that used to be transactional. People are no longer merely an object exposed to information, but they have been involved more actively (Dimaggio, Hargittai, Neuman, & Robinson, 2016; Nasrullah, 2016). This phenomenon is beheld by some communication experts as a shift of responsibility from producers to consumers (Iriantara, 2009).

Because of this altering, it is very crucial to know the perspective of socio-religious values of communication. The experiences of the Prophet SAW in the past context are capable of inspiring how prophetic communication applied in society to be absorbed in the present context (Syahputra, 2007). The history of the Prophet in conveying news from God to humans has been able to provide an example of how to contextualize the Qur'anic values of communication in his society. In this case, the position of the Qur'an and Hadith as a source of knowledge of ethical values in communication cannot be separated (Ahimsa-Putra, 2011; 2017). Syam (2012) reveals that the use of modern technology in communicating should keep people the values of the relationship between humans and others, and also humans with their God. That is, when someone writes, gets, or distributes a message (information) to others, he should have considered that the communication behavior he does is always related to the adopted ethical values and religious norms, as well as the social development.

One side, the progress, and capability of information technology have opened new avenues in sharing knowledge and experience (Hussain, 2012); but on the other, many cases occur that this development does not balance by responsibility. It is not only among ordinary people but also in the academics. One of them is the spread of hoaxes that often make others oppressed in their society. The emergence of this concern is quite reasonable. In this case, Ford (2015) explains that it likes foods, the received message or information in the network would become "nutrition" for the knowledge of audiences and would indirectly shape their identity. Not exception, it will change the spirit of religious ethics of communication for the connected academics in this digital environment. It is mainly related to the use of social media. Having this problem, the Indonesian Ulema Council (MUI) had issued Fatwa number 24 of 2017 relating to the law and guidelines for transactions through social media. In the fatwa stipulated in Jakarta on May 13, 2017, it was regulated starting from how to make a distribution to how to verify information.

The Sunnah of the Messenger as a prophetic ethic in contextualizing the value of the Qur'an in dynamic social construction can be used as a model in this era of electronic communication. For this reason, the potential of information technology and the freedom of media should be a challenge for the community in Islamic universities in Indonesia. As one of the Islamic universities in Indonesia, UIN Jakarta has become the leading Islamic academic in providing a model of prophetic communication in an era of electronic media. Of course, another reason is that of the position of the lecturer in the Islamic academic plays a dual role as a missionary or communicator for the surrounding community.

UIN Jakarta established on June 1, 1957 as the Islamic Academy of Religious Sciences (ADIA). ADIA itself was an official academy, to educate and prepare civil servants to be expert in teaching Islamic courses under the management of Ministry of Religious Affairs. In 1960, ADIA became IAIN's branch in Jakarta with two faculties: the Faculty of Tarbiyah (Education) and the Faculty of Adab (Literature). …

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