This research proved that da’wa materials presented through serial religious soap opera, with good composition, can form da’wa materials which affected teenage religiosity. This research was in line with John C. Lyden in Film as Religion (2003), and Rachel Dwyer in Filming the Gods, Religion and India Cinema (2006), they contended that proselytizing activities with the media, especially film, had stronger effect to audiences, and became easier to understand than that of spoken orally.But it is present as the antithetical research of L. Rowell Huesmann in The Impact of Electronic Media Violence: The Scientific Theory and Research (2007). This research employed qualitative method by using impact analysis technique. The data gained from library study, observation, interviews, objectivity, and documentations.

This article aims to determine the form of Shift's religious expression and the factor of the Shift community's interest in the context of cyberreligion. The research method is qualitative with the type of phenomenological research. There are 5 research subjects (subscribers) and the research object of the YouTube channel Shift. The interactive model analysis technique of Miles & Huberman from the results of data collection that the authors get. The results showed that the phenomenon of cyberreligion has touched various circles and was used by Ust. Hanan Attaki by establishing a Shift which targets the younger generation in the form of online religion. The use of YouTube as a means of spreading Shift's da'wah is categorized into the File-Sharing category. The study, which is nicely packaged by Ust. Hanan Attaki, has made it loved by the younger generation as an alternative in their religious information.

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This study qualitatively sought to investigate Indonesian millennial youth's understanding of the concepts of jihad and religious tolerance based on what they have learned from social media. Twenty students from a university in Bengkulu, Indonesia, were purposely engaged as the participants. The data were garnered from interviews, documentation, and focus group discussions. After learning Islamic materials through social media, the findings revealed that Indonesian millennial youth tended to interpret various points regarding jihad and religious tolerance using their cognitive sectorial ego. They consumed raw materials with their inability to comprehend those materials. Consequently, they were easily provoked to blame the diverse emerging perspectives in light of resistance to accept other views excluded from the Islamic teachings they watched in social media. This condition inferred that Indonesian millennials' understanding of jihad and religious tolerance as they learned from social media was considered low.   Penelitian kualitatif ini berusaha untuk menyelidiki pemahaman pemuda milenial Indonesia tentang konsep jihad dan toleransi beragama berdasarkan apa yang mereka pelajari dari media sosial. Sebanyak 20 mahasiswa perguruan tinggi dari sebuah universitas di Bengkulu, Indonesia, diikutsertakan sebagai partisipan. Data dikumpulkan melalui wawancara, dokumentasi, dan focus group discussion. Temuan mengungkapkan bahwa setelah mempelajari materi agama Islam melalui media sosial, remaja milenial Indonesia cenderung memaknai berbagai hal terkait jihad dan toleransi beragama dengan menggunakan ego sektoral kognitif individu mereka sendiri. Mereka mengkonsumsi materi secara mentah dengan ketidakmampuan mereka untuk memahami materi tersebut. Akibatnya, mereka mudah terprovokasi untuk menyalahkan beragam perspektif yang muncul karena adanya penolakan untuk menerima pandangan, kecuali sejalan dengan ajaran Islam yang mereka tonton di media sosial. Kondisi ini menunjukkan bahwa pemahaman generasi muda Indonesia tentang jihad dan toleransi beragama dari media sosial dinilai masih rendah.

Cita-cita perempuan mengenyam pendidikan adalah agar perempuan dan laki-laki sama-sama ditempatkan sebagai manusia utuh di berbagai aspek kehidupan. Pesantren menyadari hal ini, terbukti dengan banyak pesantren khusus perempuan yang digelar. Namun sebagian masyarakat modern masih menganggap branding pesantren adalah ndeso? dan cenderung menghasilkan perempuan yang normatif, belum banyak mencetak perempuan milenial yang relevan dengan zaman. Lalu bagaimanakah upaya branding pondok pesantren modern gontor puri 1 tentang perempuan era milenial di instagram? Teori yang dipakai dalam tulisan ini adalah teori advertising and branding dari David Aaker. Penelitian ini menemukan belum adanya keseriusan upaya branding gontor putri 1 tentang perempuan milenial di instagram. Akibat ketidakseriusan ini, brand pondok pesantren sebagai lembaga kuno dan tidak sesuai dengan karakteristik perempuan milenial akan bertahan. Usaha rebranding pondok pesantren melalui media sosial (instagram, facebook, twitter, youtube) harus menjadi salah satu fokus utama pemangku pondok pesantren untuk dikampanyekan secara kreatif.