Qur’an and Hadiths in Social Media: Messages of the Qur'an and

Hadith in using Social Media

Kharunnas Jamal

and Sawaluddin

UIN Sultan Syarif Kasim Riau

Lecturer of Islamic High School Rokan( STAIR) Bagan Batu Rokan Hilir Bahtera Makmur, Riau, Indonesia

Keywords: Messages, Al-Qur'an, Hadith, Social Media

Abstract: The experts and media observers consider that the 21st century is a technology and information century,

where human being enters the era of "millennium information." This era is marked by information which is

disseminated through the mass media that will significantly determine the direction of community

development. The aims of this writing were to investigate the message of the Qur'an and Hadith in Using

Social Media. This research was a library research using thematic interpretation method, by collecting

reading that talks about the five senses of human being, then determining the topic and analyzing using the

interpretation of tahlili, then took a conclusion. In the Qur'an and hadith found several key words about

social media, which implies the importance of caution, self-awareness and intelligent literacy about social

media: First, qaulzur which means bad words or false testimony. Included in this category is beautifying a

lie or tazyin al-kizb; Second, tajassus and ghibah. Tajassus means finding fault of others. While ghibah is

talking about the shame or badness of others; Third, Namimah or bring to conflict. The point is to bring one

news to another party with the intention to make conflict with other parties. Fourth, sukhriyah which means

degrading or mocking others.

1 INTRODUCTION

The development of social media has become

part of the current lifestyle, social media is an online

media, by the users can easily participate, share, and

create content including blogs, social networks,

wikis, forums and virtual worlds. Blogs, social

networks and wikis are the most common forms of

social media used by people around the world.

Another opinion says that social media is an online

media that supports social interaction by using web-

based technology that transforms communication

into interactive dialogue (Hendra A. Setyawan,

2017).

In 2017 there were data on internet users

obtained from statistical data issued by APJII

(Association of Indonesian Internet Service

Providers), which amounted to 143.26 million

people or 54.68% of the total population of

Indonesia (262 million) (APJII,2017). according to

Internet data issued by World Stats as of December

31, 2017, internet users in Indonesia are in fifth

position after China (772 million users). While India

(± 462 million users), and the USA (± 312 million

users). While Brazil (± 149 million users)

(InternetTop20,2018,”)

These conditions explain the extent of human

dependence on use in Indonesia. Furthermore if it is

reviewed from the level of uisia of the user, from the

age of 19-34 years there is a very large number

(49.52%) and then after the age of 35-54 years

(29.55%), users at the age of 13-18 year (16.68%)

and so on at age> 54 years (4.24%). This data

illustrates so clearly that the size of internet users is

in the productive age which consists of students and

at the Middle School level. The high use of the

internet in Indonesia is caused by the level of needs

that are owned by the people and the ease of reach in

the form of having smartphones and tablets which

reaches 50.08% of the total population. So that it is

easier to reach as easily as possible to use and access

it (

Indonesia,”

http://gs.statcounter.com/social-

media-stats/all/indonesi).

Social media removes human boundaries in

socializing, such as time and space constraints have

no effect. Social media allows humans to

communicate with each other wherever and

whenever they are, without worrying about how far

1864

Jamal, K. and Sawaluddin, .

Qur’an and Hadiths in Social Media: Messages of the Qur’an and Hadith in using Social Media.

DOI: 10.5220/0009936618641871

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1864-1871

ISBN: 978-989-758-458-9

among them are and not affected by time (day or

night). Social media has a big impact on the lives of

its users. A user at first time "unknown" can

instantly become famous with social media. Vice

versa, great people in a relatively short time can be

"worthless" by the power of social media (Mustofa,

2016).

In Islam, communication is a missionary activity

and the main activity of Muslim individuals. That is

reflected in the behavior and duties of the Prophet

Muhammad SAW. As a provider of information that

is beneficial to human life so that through these

activities formed social conditions that carry out

amar ma'ruf nahi munkar, to realize the morality of

the Islamic community, as the desired ethics and

social wisdom (Hendra A. Setyawan, 2017).

Expert and Media observers consider that the

21st century is a century of technology and

information, where humanity enters the era of

"millennium information. This era is marked by

information which is disseminated through mass

media and social media will significantly determine

the direction of community development. There is a

tendency for some people, especially some Muslims,

in the era of information today is faced at changing

in values. Now days, it seems as if what is being

reported by mass media or social media is

considered correct. Social reality has narrowed its

meaning to "media reality" as what mass media

broadcasts. The tendency of narrowing this meaning

except as awareness also increases the social

responsibility of the mass media (Iftitah Jafar

,2017

)

The Qur'an as a holy book and a way of life for

Muslims, even though it is not a book of science it

contains scientific cues. One of the scientific cues

that can be understood in the verses of the Qur'an is

to provide a basic foundation for certain sciences

including the use of social media. This article tries to

reveal the messages of the Qur'an and Hadith on

social media.

2 MANUSCRIPT PREPARATION

The term social media is composed of two words,

namely "media" and "social" (Mulawarman,

AldilaDyasNurfitri, 2017). Media" is defined as a

communication tool (Laughey,D.,2007). Whereas

the word "social" is defined as the social reality that

every individual takes action that contributes to

society. This statement confirms that in reality, the

media and all software are "social" or in the sense

that they are products of social processes

(

Mulawarman,AldilaDyasNurfitri,2017),

According to Bailey, social media is online

content created using publishing technology that is

very accessible and measurable. The advantage of

this technology is that there is a shift in the way

people know how to read and share news and search

for information and content. There are hundreds of

social media channels operating throughout the

world today and some of them are with three major

social media channels, namely Facebook, LinkedIn

and Twitter (Hendra A. Setyawan, 2017).

According to Mulyati in EkoSumadi, explained

that social media is an online media, which is used

by users through internet-based applications to

share, participate in and create content in the form of

blogs, wikis, forums, social networks, and virtual

world space supported by technology increasingly

sophisticated multimedia. At present, social

networks, blogs and wikis are the most widely used

and growing social media among others (Eko

Sumadi, 2016)

Stepanus Sigit Pranoto explained, that social

media has a big influence that can bring changes in

patterns of social interaction in society. Furthermore

Stepanus Sigit Pranoto in Haryatmoko in his

Communication Ethics stated that the social media

system that was built directed to make fundamental

changes in the ways of social integration, cultural

reproduction, and political participation in the

community. On the other hand social media is also

able to disseminate to all aspects and social bodies

not only the idea of liberation, but also hedonic

values which ultimately can influence social

integration (Stepanus Sigit Pranoto: 2018).

Social integration faces obstacles in the form of

narcissistic individualism. When a person is

influenced by the flow of individual hedonism, the

individual tends to worship the present cult. As S.

Charles, mentions that individualist hedonism will

ignore social control from traditional institutions so

that norms StepanusSigitPranoto explained, that

social media has a big influence that can bring

changes in patterns of social interaction in society.

Furthermore StepanusSigitPranoto in Haryatmoko in

his Communication Ethics stated that the social

media system that was built directed to make

fundamental changes in the ways of social

integration, cultural reproduction, and political

participation in the community. On the other hand

social media is also able to disseminate to all aspects

and social bodies not only the idea of liberation, but

also hedonic values which ultimately can influence

social integration. Social integration faces obstacles

in the form of narcissistic individualism. When a

person is influenced by the flow of individual

Qur’an and Hadiths in Social Media: Messages of the Qur’an and Hadith in using Social Media

1865

hedonism, the individual tends to worship the

present cult. Like S. Charles, mentioning this

individualist hedonism will ignore social control

from traditional institutions so that traditional norms

fade (Haryatmoko, 2007).

According to Caleb T. Carr and Rebecca A.

Hayes, social media is an Internet-based media that

allows users the opportunity to interact and present

themselves, both instantly and delayed, with a wide

audience or not that drives the value of user

generated content and perceived interaction with

other people (Carr, CalebT.,&Hayes, RebeccaA.

2015

These problems are reflected in the Qur'an, as

scriptures and life guidelines for Muslims, even

though it is not a book of science it contains

scientific cues. One of the scientific cues that can be

understood in the verses of the Qur'an is to provide a

basic foundation for certain sciences including

journalism

The roles of journalism and its users have

actually been shown in the process of the descent of

the holy book, especially the Qur'an. Angel Jibril as

the one who brought the news from heaven to the

world and convey to humans through the Prophet

Muhammad SAW. in QS. al-Nahl (16): 102

Allah says: "Say the Holy Spirit (Jibril) sends down

the Qur'an from your God with truth"(Gusti Ngurah

Aditya Lesmana, 2012).

The message brought by the Angel Jibril cannot

be directly needed by the mediator. Jibril, from this

side plays the role of mediator between God and

humans because of their capabilities and capacities

that can be at least two dimensions; angel dimension

and insaniyat dimension. In Communication

Science, Angel Jibril functions as a channel of

divine messages conveyed to humans as recipients

of the message represented by the Prophet

Muhammad SAW. As the channel, Angel Jibril does

not add or subtract the divine messages from Allah,

because the task is only to convey (Iftitah Jafar

,2017

Some considerations behind the appointment of

Jibril as the messenger of God. He is a special

creature of God. Angels are the most obedient and

never rebellious creatures of God. In QS.al-Tahrim

(66): 6, Allah SWT. says:

O ye who believe! Take care of yourself and your

family from the fires of hell whose fuel is human

and stone; guarding angels who are rude, harsh, and

disobedient to God for what He commands them and

always do what they are told. He does not speak

except permitted by God and he always says the

right one (Surah al-Naba '(78): 38)(Iftitah Jafar

2017

Angel Jibril is given the nickname as r al-

amn, (QS. al-Syu’ara’ (26): 193), that is a trusted

soul, and r al-qudus, (QS. al-Nahl (16): 102) that

is a holy soul. Because these two capacities make

Jibril believed to copy the Qur'an at Lauhil

Mahfudh. Lauhil Mahfudh itself cannot be accessed

except those who are holy or sanctified by God. In

QS. Al-Waqi'ah (56): 79, Allah says, "There is no

one touching it except the sanctified servants".

Prophet Muhammad SAW, besides playing a

recipient role he also plays the role as the sender of

the message because he also deliver the divine

messages to his people. The message or news is the

verses of the Qur'an which will function as a guide

for their lives (Surah al-Baqarah (2): 185).

The Qur'an will strengthen the hearts of those who

have believed and become a guide and good news

for those who submit themselves to Allah

Based on the explanation, the Qur'an has given

an explanation and gives a signal by showing the

key words about negative communication. This

keyword at the same time also implies the

importance of caution, introspection and intelligent

literacy about social media, "Huzaemah says

(http://www.nu.or.id, 2007). First, Qaulzur which

ICRI 2018 - International Conference Recent Innovation

1866

means bad words or false testimonies. Included in

this category is beautifying a lie or Tazyinal-kizb.

Al-Qur'an QS Al-Hajj verse 30, the command to

stay away from Qaulzur is conveyed together with

the prohibition on worshiping idols. "False

testimony is a big sin; the same as the sin of shirk.

Second, Tajassus and Ghibah. Tajassus means

finding fault with others. While Ghibah is talking

about the disgrace or ugliness of others.

Quoting verse 12 of Surah Al-Hujurat, according to

Huzaemah, the scholars agree that finding fault with

others and gossiping is a big sin and the perpetrators

must immediately repent and apologize to the person

concerned.

Third, Namimah or bring to conflict. The point is

to bring one news to another party with the intention

to make conflict with other parties. This keyword is

related to the first keyword because the news that is

brought is a hoax. Namimah can also mean

provocation for certain purposes.

We should be careful when getting news through

social media. Do not rush to share the news that is

not yet known. If the truth is known, it needs to be

weighed whether the news gets benefits or actually

brings Mudarat. Fourth, Sukhriyah which means

degrading or mocking others. Surah Al-Hujurat

verse 11 forbids men or women to mock one

another. "It may be that the one who is ridiculed is

nobler in Allah's side"

3 METHODOLOGY

This research was designed in the form of library

research using various sources of literature as a

source of research data. Literature Research is a

study that relates to the thinking of a character who

in certain times, cultural conditions, the community

at that time, along with documents, then the

methodology used was the interpretation

approach.(M. Alfatih Suryadilaga, 2005)

The object of this research is al-Qur'an. Along

with that, the research method used was the method

of interpretation of the Qur'anm (Abd al-Hayy al-

Farmawi, 1977). In expressing the results of the

interpretation, the commentators explain all aspects

related to verse. The following were usually found

(Zahir ibn Awad al-Alma’i., 1404 H/ 1984 M),

:a Determine the topic of discussion or choose the

problems of the Qur'an that were reviewed; b)

Gather and establish verses that discuss issues or

problems that have been determined; c)Arranging

the sequence of verses according to the period of

their descent, for example Makiyah took precedence

over the Madaniyah verse; d) This interpretation

study required the help of tahlili interpretation,

which is about various aspects of the verse

concerning the asbab al-nuzul, munasabah and

verses, knowledge of the verses, etc.;e) Arranged

discussion in one framework; f) Completed the

discussion with the traditions concerning the issues

being discussed;g) Study all selected verses by

collecting all the verses that are of the same

meaning, or compromising between 'am (general)

and distinctive (special), which mutlaq with

muqayyad, or seems contradictory, so that all meet

in an estuary of meaning (M. Quraish Shihab, 2000).

4 SOCIAL MEDIA

Based on the explanation above it is clearly

illustrated that the Qur'an has provided an

explanation of how to use social media, must avoid

negative communication. Beside that it also hinting

at the importance of a cautious attitude, introspective

and intelligent in using social media, namely (

Fakhral-

DinAl-Razi,t.th).

First, Qaulzur which means bad words or false

testimonies. In the Qur'an, Qaulzur is only found

once, Q.s. al-Hajj: 30 which means: "Thus (the

command of Allah). Included in this category is

beautifying a lie or Tazyinal-kizb.

The command to stay away from Qaulzur is

conveyed along with the prohibition on worshiping

idols. "False testimony is a big sin, the same as the

sin of shirk. This verse can be understood, that when

someone glorifies the Masya'ir haram and eats the

animal that is legalized, but does not stay away from

shirk and the words lie (zur). So, the admiration has

no spiritual impact whatever it is for itself, or it can

also be understood that lies (zur) are essentially the

same as worshiping idols, in the case that both

follow lust, and more concretely, both treat lust.

The meaning of the word zur is deviated (ma`il).

The word zur is interpreted as a lie (kizb), because it

deviates from what is intended (Abu Ja’far

Muhammad binJarirAl-Thabari,t.th). Qaulzur is also

interpreted as prohibiting halal or vice versa; and

false witnesses.

Rasulullah SAW, as quoted by al-Razi, says, "False

witnesses are comparable to shirk. According to al-

Qurthubi, this verse contains threats to those who

give witnesses and false swear. It includes one of the

big sins, even including criminal acts

(Bahruddin2010).

Second, Tajassus and Ghibah. Tajassus means

finding fault with others. While Ghibah is talking

Qur’an and Hadiths in Social Media: Messages of the Qur’an and Hadith in using Social Media

1867

about the disgrace or ugliness of others. Tajassus, in

terms of spying or scribbling news. The word

Tajassus is often used and mentioned as 'jaasuus' or

spy. But in the dictionary of Arabic literature, for

example the Lisan al-'Arab dictionary written by

Imam Ibn Manzhur, tajassus means "bahatsa

'anhuwafahasha" which is looking for news or

investigate it (IbnManzhr, 1992).

While in the Arabic-Indonesian dictionary, for

example in the Al-Bishri dictionary, tajassus is

derived from the word "jassa-yajussu-jassan" then

the letter TA at the beginning of the sentence and

tasydid its SIN letter, so the word become

"tajassasa-yatajassasu-tajassusan" which means

investigating or spying (al-Bishri, t.th).

Quoting verse 12 of Surah Al-Hujurat, according

to Huzaemah, the scholars agree that finding fault

with others and gossiping is a big sin and the

perpetrators must immediately repent and apologize

to the person concerned. In this verse, the sentence

of tajassus is interpreted by finding fault with others.

Finding fault with others begins with a bad prejudice

(az-zann). Then appear Ghibah. That is why, Allah

forbids these three jobs.

As the prophet also explains in the hadith

narrated by Abu Hurairah radhiyallahu 'anhu, the

Prophet shallallaahu' alaihiwasallam says,

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"Beware of bad prejudice because it is the worst

lying” (Imam Abu Abdillah Muhammad ibn Ismail

ibn Ibrahim,t.th).

Forbidden prejudice is a prejudice that is not

based on evidence. Therefore, if the prejudice is

stated to be certain (not a path in the heart), so it is

called lie (Kadzib)

Third, Namimah or bring to conflict. The point is

to bring one news to another party with the intention

to make conflict with other parties. This keyword is

related to the first keyword because the news that is

brought is a hoax. Namimah can also mean

provocation for certain purposes.

"It is better to convey and get news through

social media, to be careful. Don't rush to share the

news that the truth is unknown. If the truth is known,

it needs to be weighed whether the news gets

benefits or Mudarat (Sayyid Qutb, 2004).

Al-Baghawi rahimahullah explains that Namimah is

quoting a word with the aim of fighting against

someone with the speaker. As for Al-Hafiz IbnHajar

Al-Asqalaanirahimahullah says that Namimah is not

only that. But the point is to reveal something that

somebody doesn’t like it. Both those who do not like

are the parties discussed or those who receive the

news, as well as other parties. Whether it is

distributed in the form of words or action. Whether

it is disgrace or not.

Fourth, Sukhriyah which means degrading or

mocking others. Surah Al-Hujurat verse 11 forbids

men or women to mock one another. "It may be that

the one being ridiculed is nobler in the sight of

Allah." SukhriyahThis means don't mock. It comes

from fi'ilmadhi which means mock, mentioning the

disgrace and shortcomings of others by causing

laugh. People say Sakhirabihi and Sakhiraminhu

(mock). Dhahikabihi and dhahikaminhu (laughing at

him).While its IsimMasdars are As-sukhriyah and

As-sikhriyah (the letters of sin is dhommah or

kasroh). Sukhriyah can also occur by imitating

spoken or actions or by using a sign or laugh at the

words of a person who is mocked when he makes a

mistake in his words to his actions or seems bad.

(M.Quraish Shihab, 2009).

Social media is expected to be a place to spread

goodness, for example there are those that make

social media a place discussion, teach about

interpretations or about traditions.preaching, teach

about interpretation or about hadith.

The following can be seen from the examples of

the Qur'an in social media, namely the study of

interpretations uploaded by Buya Gusrizal Gazahar

on his Facebook account with the

addresshttps://www.youtube. com/watch?v= lX7EW

LbIZV4 &feature=sharethat is, on September 11 the

contents of the study were interpretations of Ali

Imran verse 28.

In the video Buya Gusrizal Gazahar explained

that this verse describes friendship or friendship. In

the verse it is explained that do not make unbelievers

as friends or loyal friends, because friends or loyal

friends are usually included with loyalty or trust.

In the verse it is explained that do not make

unbelievers (kafirun) as friends or loyal friends,

because friends or loyal friends are usually included

with loyalty or trust. This prohibition to make these

infidels a loyal friend is not part of breaking the

silahturrahim relationship, because what is meant by

silahturrahim relations is nasab relations. In the case

of nasab relations there is no effort from humans,

but God is the determinant of the relationship.

Unlike friendships, humans have an effort or

opportunity to choose who can be made friends.

Then the verse down to give guidance in this matter.

The existence of the Qur'an and Hadith on social

media is a necessity, because social media is a new

media which is demanded by people in this era. The

existence of Al-Qur'an following the era

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progression has been proven in the history of the

interpretationsdevelopment, such as Tafsir al-Manar.

This interpretation was initially only conveyed in the

council, but by his student - Rashid Ridha - what

was conveyed by his teacher was written, edited, and

published in a journal. in this thing, the

interpretation of Muhammad Abduh is better known

by the public (Dale F. Eickelman, Elsaq Press,

2000).

Nadirsyah Hosen, in his book explaines that

social media as a new media in preaching that can

give easiness for people, because someone can learn

the Qur'an, Hadith or interpretation without having

to go to the preaching council, or visit the scholars,

but simply by reading in their respective gadgets.

However, there are also negative effects of these

easiness, namely that the community can not

distinguish which one the right or wrong teaching,

because with the media all people can convey their

ideas about various things including the Qur'an and

Hadith eventhough they do not have the

qualifications to explain the contents of Qur'an and

Hadith. But he also explained that the effort to

discuss the Qur'an in social media needs to be

appreciated. Whatever the context of the discussion,

viewed from any side, the verse of the Qur'an will

still emit the light of his blessing and merciful

(Nadirsyah Hosen, 2017).

Al-Qur'an and Hadith on social media give

something different than the Qur'an in the book. The

difference can be in the form of appearance or

language used, so that the Al-Qur'an and Hadith on

social media seem to be more attractive than the

books and easier to understand. Or in other words

social media is a very effective media in conveying

something.

The study of hadith as written by Andri Yaldi

with his Facebook account named Akhi Andriyaldi

he explained about the virtues of reading Surat al-

Kahfi on Friday (read Thursday when the sun sets

until Friday before Maghrib). He explained that one

of the special acts of worship that privileged the

implementation on Friday was to read the letter of

Al-Kahfi. The following we explain some of the

saheeh theorem that mention the command and their

virtues.

1. From Abu Sa'id al-Khudri radliyallahu 'anhu,

fromthe prophet shallallahu 'alaihi wasallam

says:

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"Whoever read surat al-Kahfi on Thursday night,

then emitted light for him as far as he and Baitul

'atiq." (Sunan Ad-Darimi, no. 3273. Also narrated by

al-Nasai and Al-Hakim and dishonored by Al-

Albani in Sahih al-Targhib wa al-Tarhib, no. 736)

2. In other narrations still from Abu Sa’id al-Khudri

radhiyallahu 'anhu,

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"Whoever reads Surat Al-Kahfi on Friday, then, it

will be emitted light for him between the two

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Baihaqi: 3/249. Ibnul Hajar commented on this

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3. From Ibnu Umar radhiyallahu 'anhuma, says: The

prophet shallallahu 'alaihi wasallam says,

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"Who reads Surat Al-Kahfi on Friday, then it will

emit light under his feet to the sky, it will illuminate

him on the Day of Judgment, and forgive his sins

between two fridays."

Al-Mundziri says: This hadith is narrated by Abu

Bakr bin Mardawaih in his interpretation of isnad

which is okay. (From the book at-Targhib wa al-

Tarhib: 1/298)(https://www.facebook.com/akhi.

andriyaldi?fb, 2018)

What is conveyed is a very useful science. The

submission on his Facebook page seems more

effective if it is compared with the hadith in the

reference book quoted. This information can be read

by all those who become "friends" of the author on

social media, where of course they are from various

backgrounds, with various abilities and educational

backgrounds. And it's very wise because the author

mentioned the reference to his writing, so that the

writing is not in the hoax category.

In addition, there is a lot of information

regarding the interpretation of verses which

circulating on the blog, which presents

interpretations of various books interpretation, such

as the Interpretation of Al-Mujadilah verse 11

quoted from http:/ /www. Ibnukat

sironline.com/2015/10/tafsir-surat-al-mujadilah-

ayat-16-17.html

Qur’an and Hadiths in Social Media: Messages of the Qur’an and Hadith in using Social Media

1869

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O ye who believe, when it is said to you, "Be open

in the assembly," then smooth out, surely Allah will

give you spaciousness. And if it is said, "Stand up,"

then stand, surely Allah will exalt those who believe

among you and those who are given knowledge

some degree. And Allah knows best what you do.

Allah SWT. Says to educate His believing servants

while instructing them that some of them be kind to

some others in the assemblies of the meeting. For

that, Allah says:

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then spread it, surely Allah will give you

spaciousness. (Al-Mujadilah: 11)

Qatadah said that this verse was revealed with

regard to the council of remembrance. Thus, because

if they see someone from them coming, they do not

provide space for his seat in front of the Messenger

of Allah. So, Allah command them so that some of

them give a spacious seat for some others.

In Social Media, there are many blogs which try

to provide the interpretation of Al-Qur'an verses to

its readers. This thing gives a positive impact

because many parties can easily read these writings.

However, let it be presented properly, such as a

writing above the author who refers or takes an

opinion from the interpretation scholars in which

they are parties who have expertise in describing the

meaning of the Qur'an.

As for spreading a slander, scorn, the use of

harsh words is strictly prohibited by Islam. For

example, an account uses hates peech against the

Prophet Muhammad Saw (The account was found

by searching on the Facebook account with the

keyword insult to the Prophet Muhammad).

5 CONCLUSIONS

Based on the explanation above, it can be

concluded that the message of the Qur'an and Hadith

in using social media must have a cautious attitude,

self-awareness and intelligent literacy, so that it

avoids: First, Qaulzur which means bad words or

false testimonies. Included in this category is

beautifying a lie or Tazyinal-kizb. Second, Tajassus

and

Ghibah Tajassus means finding fault with others.

While Ghibah is talking about the disgrace or

ugliness of others. Third, Namimah or bring to

conflict. The point is to bring one news to another

party with the intention to make conflict with other

parties. This keyword is related to the first keyword

because the news that is brought is a hoax. Namimah

can also mean provocation for certain purposes.

Fourth, Sukhriyah which means degrading or

mocking others.

ACKNOWLEDGEMENTS

In using social media, it should prioritize

behavior and ethics, so that it is avoided from,

Qaulzur, Tajassus and Ghibah, Namimah or bring

into conflict and Sukhriyah, which means degrading

or mocking others.

ICRI 2018 - International Conference Recent Innovation

1870

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