This article is a study of the use of religious symbols on social media that the authors associate with the concept of religious identity. This study targets some dakwah content that has become a trend in social media such as Facebook, WhatsApp and Twitter. The author uses a phenomenological approach as a basis for conducting social analysis, so that the phenomenon of the rise of the use of religious symbols on social media can be manifested well. The result of this study confirm about the indication of the use of religious symbols as an imaging tool from among literalists. Some content also indicates the existence of economic motives in the use of these symbols. I see the phenomenon is part of the symbolic expressions of certain groups in portraying their godly identity through social media

Kajian-kajian keagamaan di media sosial virtual telah memengaruhi kualitas penafsiran terhadap redaksi wahyu, utamanya dalam konten dakwah bergenre akhir zaman yang dipopulerkan oleh para mubalig di Indonesia melalui media sosial YouTube. Kajian ini bertujuan untuk menguji hubungan antara praktik penafsiran Al-Qur’an dan dampak penyebaran konten narasi-narasi akhir zaman terhadap ekstremisme keagamaan di YouTube. Tujuan tersebut dicapai melalui observasi menggunakan desain analisis kritis dengan menerapkan pendekatan intertekstualitas dan dekonstruksi. Investigasi ini menemukan adanya praktik reduksi penafsiran terhadap redaksi wahyu dalam konten dakwah akhir zaman. Kajian ini juga membuktikan adanya hubungan simbiosis antara praktik reduksi penafsiran melalui penggunaan sumber-sumber non-otoritatif. Praktik semacam ini dapat berdampak pada penyebaran narasi-narasi ekstremisme beragama melalui YouTube. Kedua hal tersebut dapat dimanfaatkan oleh kelompok jihadisekstremisme transnasional untuk merekrut anggota baru di Indonesia.

<p>The stereotype of Islam as an extremist religion is often associated with adherence in a good-looking character to the practices of ritual piety. This study aims to discuss the Hadith that allegedly refers to the presence of good-looking phenomenon from the prophetic period. The study uses a descriptive qualitative research design which relates to the basis of critical analysis through an interdisciplinary approach combining isnād-cum-matn and socio-religious phenomenology. The results indicate that the Hadith good-looking is ṣaḥīḥ (authentic) based on the review of its sanad transmission and examination on its matn. The good-looking trait is attributable to the emptiness of morality in the practice of Islamic spirituality. This vacuity is induced by religious insights focused solely on theological and normative viewpoints. The solution is to spread moral teaching and moderate religious values proactively through different methods and techniques, such as virtual proselytizing in social media.</p>

and has been online since 2016 with the main themes on Humanities and Islamic Studies with the emphasis on interdisciplinary and intertextuality approach. This journal are published twice a year, on June and December. The themes related to Islamic Studies are textual studies, scriptural traditions, Islamic law, and theology; and those related to Humanities are language, literature, history, and culture. The journal of Humanities and Islamic Studies will provide the online collection of articles from 1997 up to now. The most updated information can be found on the website.

The flag inscribed with the phrase tauḥīd has been claimed by Jihadist-extremism groups to use the narrative hadith as a representation of the flag of the Prophet Muhammad (Liwā' and Rāyah). This phenomenon inspires researchers to carry out in-depth investigations on the history of the hadith, either through micro analysis (isnād) or macro analysis (matn). The purpose of this investigation is to reveal the status and motive for the existence of the phrase tauḥīd on the Prophet's flag. This research uses a qualitative interpretive study to explore the historical-critical paradigm through isnād-cum-matn approach by Harald Motzki. The findings show that the phrase tauḥīd, which is claimed to be part of the symbol of the Prophet's flag, is only the form of insertion (idrāj) by Ḥayyan bin Ubaidillah as “the real common link”. The deviation was carried out as propaganda against the political contestation between the Abbasiyya dynasty and the Umayya dynasty in Egypt. This study’s results supply a new perspective that the religious symbols used as religious identity are not all based on valid sources.Keywords: Prophet’s Flag, Tauḥīd Phrase, Hadith, Isnād-cum-Matn, Political Religion Symbolic