This study discusses the use of social media in teenagers. Teenagers are a period of searching for identity and God's presence is a major issue in teenagers.  Teenager’s life trying to meet the needs of religious information possessed from outside through social media. Religious information on social media affects teenager religiosity which is reflected in religious maturity and religious commitment. Research on social media, religious maturity and religiosity commitment used a comparative quantitative approach with descriptive-analytical methods. The subjects were 40 students in a private high school in Sidoarjo. The results showed that social media use is related to religion maturity and teenager religious commitment. Social media are often used as religious references by teenagers include, WhatsApp, Instagram,  and Facebook. Variation in social media using among teenagers has affected variation teenagers on the level of religious maturity and religiosity commitment. Such as condition correspondents with the theory of uses and gratification which makes users an active agent in establishing social media use as a reference. Increasingly, the difference in the level of religious maturity and religiosity commitment is contingent on hope and satisfaction of any use in assessing the social media account referenced to Da’wa.

The research analysis is related to the influence of religious understanding and media literacy skills on the tendency to spread hoax news in the Surabaya Mengaji Community. This study uses a quantitative research approach, with a population of participants in the Sunday routine study at the Jami Mecca Bendul Merisi Mosque in Surabaya under the auspices of the Surabaya Mengaji Community. for statistical data analysis using the Yule's Q statistical formula. Based on the results of Yule's Q statistical calculations it shows that the correlation of religious understanding to the spread of hoax news is -0.178, which means it has a "low negative relationship", the correlation of media literacy skills to the spread of hoax news reaches -0.431 which can be interpreted as having a "moderate negative relationship", and the correlation of religious understanding and media literacy skills to the spread of hoax news, is tested through explanation, this is because in this study Qxy Tied T is smaller than zero order, -0.552 as Qxy Tied T, and -0.748 as zero order, and the difference is more than 0.10. So it can be analyzed that religious understanding and media literacy skills still have an important and meaningful relationship.

Every communication behaviour in society has a concept of mindset and ideology called behaviour as a structure in culture. This study examines the gender communication of community groups based on the NU and Muhammadiyah traditions. The research method used in this research is qualitative research with a critical ethnographic approach. The results show that the gender identity of the Tanggulangin Sidoarjo community comes from the teachings of religion and local Javanese culture. Religious sources are taken by studying holy books, and local cultural authorities are taken through four Javanese expressions: wanito, short for wani ditoto, Javanese terms macak, cook, manak, and konco wingking, swargo nunut neroko katut.

This paper aims to discuss multiculturalism thinking from Europe and Asia, such as Bikhu Parekh, Daniel Conjanu, and Charles Taylor. Multiculturalism thinking is explored for the sake of Da'wa, or it can be called as multiculturalism preaching. This study uses literature review, and analysis of multiculturalism phenomena in the city of Surabaya. These thinkers used a number of approaches in terms of recognition politics, new identity politics, political equality with dignity, politics of difference, accommodative multiculturalism, and pragmatism. In the analysis of the Da'wa approach is divided into two, namely the structural approach and cultural approach. The structural approach refers to politics that encompasses politics of recognition, politics of new identity, politics of equality with dignity, and politics of difference. As for the cultural approach, it encompasses accommodative multiculturalism and pragmatism. Through this multicultural preaching approach it becomes an offer in overcoming the problems of preaching in multicultural societies.