DAKWAH THROUGH INTERNET : CHALLENGES AND OPPORTUNITIES FOR ISLAMIC PREACHERS IN INDONESIA

The development of information technology (IT), particularly the internet, has benefited people throughout the world in many fields. Considering the advantages offered by the internet, the da’i (Islamic preachers) may utilize such product of IT advancement for disseminating Islamic messages and knowledge (dakwah). This literature review explores the challenges and opportunities of the internet utilization for such religious purpose, by extracting views and research findings from a range of publications, including books and journal articles from several databases. It found that the internet can be utilized as contemporary media for dakwah endeavor as it has many advantages in terms of efficiency, accessibility, scoping, and openness. Some recent global issues including Islamophobia, extremist activities including Islam-related terrorism, and gender equity are seen as challenges to the contemporary Islam. On one hand, these concerns may challenge the use of the internet for dakwah practice, but on the other hand, such issues has opened opportunities for da’i to remedy the situation through valid views described in many forms of dakwah in the internet, educating mad’u for better understanding of Islam. It is further recommended that da’i in Indonesia can consider the internet as media for da’wah. Further research is essential whether to explore the da’i’ interests and acceptance in the use of internet for dakwah as well as the social impacts of such approach.


A. Introduction
The internet has recently emerged as a vital tool utilized worldwide for a range of purposes.It has provided its users with abundant information, allowing people to access information as needed. 1 The internet does not only become a source of information but it also enables the creation of networking among people. 2In the context of Indonesia, a multicultural country in which diversity and complexity has shaped its civil society, the existence of the internet may be seen as essential media for strengthening social change and movement.This means that internet can be used as tool to achieve many goals and this may include religious purposes.
Meanwhile, Indonesia has been known as a Muslim-majority country that has succeeded to implement a variety of strategies to spread and to propagate the faith of Islam, known as dakwah. 3Given the above benefits, the internet has the potential to facilitate such dakwah endeavors with many possible and promising advantages.As the internet has been rapidly utilized worldwide, it may become an alternative instrument for Muslims to engage and to interact in order to achieve the ummah, the global Muslim community. 4n this regards, scientific articles articulating the development of dakwah through internet are likely very important to provide supports and emphasizing evidence for further implementation of such goal.However, there has been scarcity of scientific publications related to this issue within the nation, which in turn lead to the obscure current state of knowledge regarding the internet use for dakwah and its accompanying benefits.
This paper was written through literature review, aiming at providing scientific information that can be used to support the development of dakwah endeavors through internet.The holy Koran, hadith, books, and several search engines including open access databases, the Google Scholars, and the Perpustakaan Nasional Republik Indonesia (PNRI) were employed to find articles related to the topic.The | 163 information extracted from the articles was formulated to yield the best possible outcomes for the scientific use purposes of this article.

B. Theoretical Ground of Dakwah
The holy Koran of Islam has explained that the prophets are the messengers of God, whose existences were to deliver faith and proper ways of life to all humankind and to avoid moral decadence among humans. 5Such messages have been delivered through dakwah for years.Dakwah is the Indonesian/ Malaysian term of an Arabic word, da'wah 6,7 , which is derived from letter ‫.)د,ع,و(‬It literally defines as something that encourages and attracts everybody else's attention to certain messages due to the fascinating ways with which such messages are sounded or delivered.Dakwah itself has been mentioned in the holy Koran for 212 times. 8n addition, the word da'i, the Indonesian term of Islamic preachers, derives from the word da'a which genuinely means somebody who encourage others to conduct certain deeds.9 According to Abu Ubaidat, the existence of the word "dakwah" was originally analogized to a meal invitation, as historically, the habit of Arab people to invite other people for a meal is appealing.Based on this analogy, it can be understood that da'wah manifests as an effort to spread the messages of God to an individual or to a group of people, aiming at attracting mad'u (da'wah targets), encouraging and giving positives views, values and beliefs, to achieve happiness and wealthy in both lives, this world life and the hereafter life.This definition of dakwah was developed into broader scopes, such as al-da 'wah ila al-ta'līm (teaching), da'a lahu (praying), and fi al-islah al-din (proselytization to embrace Islam).10,11 Terminologically, Islamic scholars have also defined dakwah in various meanings and contexts.Example, Bahy al-Huly asserts that dakwah moves human's situation to a better circumstance or life.12 This particular definition believes that every endeavour taken by a muslim as individual or as part of community to encourage others to always conduct good deeds in order to gain God's bless. All definitions above draw a principle concept of dakwah that it invites mad'u (the object of dakwah) to two directions.It helps Muslims stabilize and improve lives through empowerment of faith and ways of life, and it guides the non-believers of Islam through persuasive and communicative preach to follow Islam.
Technically, dakwah is defined as endeavor to deliver the Islamic faith including 1) believe in Allah, 2) believe in all the faith carried by all the God's messengers, 3) declaration of intent of syahadatain, 4) conducting solat, 5) habituate alms and giving, 6) conducting fasting and hajj, and 7) believe in the hereafter life. 14In order to achieve the goals of Islamic da'wah, the Islamic preachers (da'i) should consider the methods that will be used, the media, and also the message.
These should be concomitant with the condition of mad'u, who are targeted to comprehensively understand the message that will be sounded.Dakwah may apply to any callings to avoid sinful conducts, which would otherwise be done by evils or iblis.According the definitions, Islam's concept of dakwah can be summed in these points: 15 | 165 1. Dakwah as a call to mankind in order to accept and establish Islam as the religion brought by the Prophet Muhammad (peace be upon him), in which his religion would guarantee mankind's spiritual and physical enlightenment and prosperity through thorough instructions to deal with an individual's life and all things associated with it.2. Dakwah as a media decreed by Allah as an attempt to realize Islam in all aspects of life; an integrated basis of pluralism in order to create a dynamic and harmonic life.3.According to its forms and its emphasis according to the definitions, dakwah may be categorized in four forms: a. Tabligh Islam, the attempt to spread and enlighten the mass through the message of Islam b.Irshad Islam, the attempt to explain and guide the mass regarding the message of Islam itself c.Tadbir Islam, the attempt to develop the Ummah (nation) according to the message of Islam through proselytizing institutions.d.Tatwir Islam, as the nation's economic empowerment 4. Dakwah as the call for mankind to accept the path of Allah, in which the path is defined as the system designed by Allah Himself.Amongst the system is the concept of Amar Ma'ruf Nahi Munkar (Enjoining what is good and forbidding what is evil) in all prosperous aspects or all guided and maintained goodness, both physical and spiritual, in an individual's religious life. 5.The interest of dakwah as a media to uphold the divine system as a guarantee in order to nurture Islamic values in all aspects of life.
The concept of amar ma'ruf nahi munkar is not limited to the attempts to eradicate immorality itself, and can be attained through religious lecture in mosques, designated places, streets, markets, gatherings and workplaces.The concept is virtually accessible and can be done by everyone.As the concept is practically applicable to everyone, da'wah, especially its amar ma'ruf nahi munkar concept, is indeed an obligation for every individual that should be maintained and preserved in generations to come.Muhammad (peace be upon him) was sent to the entirety of mankind, thus, Allah would had had decreed him to call upon the good and warn against the evil, and with it all kind of conducts that would bring harm to self and others. 16uhammad (peace be upon him), as he conducted dakwah, was inspired by the divine in order to bring good; physical and spiritual welfare.He proselytized according to reality sculpted by the intelligent conscience and faith in order to prove his message as the call of the true God.In order to do so, da'wah should be something that is easy to digest to the mind, something based on the ratio of the undeniable divine decree.The natural state of dakwah, hence, should be based on Allah's divine will.It should be something acceptable to men, something easy to comprehend and applied.
Therefore, the attempt of dakwah is not only limited to individuals, it can also be done under a group of an organization.Dakwah can be any activities attempted to shift and sculpt an individual's behaviour to bring an individual closer to the straight path.The aim of a dakwah attempt can be an individual, a group of people, or all mankind itself.To summarize, dakwah in Islam is the attempt to call upon mankind to follow the path decreed by Allah, which is the Islamic system, thoroughly, through writing, speech, or conduct.
This system is meant to be applied in an individual life, domestic life, society and the entirety of the ummah itself in order to reach the state of khair al-ummah.Societal life is governed by the rules of Quran and Hadith as a sign of endeavour (ikhtiar) of realizing Islam, the concept of amar ma'ruf nahi munkar.Organizational and managerial aspects in dakwah would be in the utmost essence in this case.As mentioned above, the final destination of dakwah is the state of khair al-ummah (good of the nation).This state can only be reached if it is supported by khair al-bariyah, or quality Muslims.Quality Muslims would require the collective | 167 thoughts and unity of the deen, with khair al-bariyah being the concept of quality shakhsiyah (individual identity) resources.17Integrity of khair albariyah is determinative to the khair al-jama'ah (good of the people), which would later influence the state of khair al-ummah.
Khair al-bariyah can only be attained when an individual faith is expressed through to pious deeds, or when the values of Islam is realised into a form of reality of Islam, or when the concepts of Islam are transformed into the establishment of such concepts.According to epistemology of Islam, faith and virtuous deeds are not separable; faith can only be affirmed only when virtuous deeds are present.As on the contrary, there are no true virtuous deeds without the faith that based them.To affirm these, it is observable that the wawu athaf nasaq that connects the sentences "aman-wa 'amilu al-salihat" in the relevant ayah serves as sabiq (the beginning), lahiq (the end) and muttafiq (as informed).
The purpose of dakwah is to affect one's thoughts, feelings, behaviours, and conducts both in individual and sociocultural scape in order to establish Islam to all aspects of life.In principle, da'wah should be dedicated for Allah (the sabili rabbik concept).The object of dakwah itself, however, can vary (it can be unbelievers, people of the book or even the faithful), to which each should be subjected to scrutiny in order to design an approach that would fulfil its unique needs.
These approaches should carry conditional and situational messages that would solve the problems of each classification.In this matter, the purpose of spreading Islam is to make the society of Islam truly devote itself to Allah.Devotion in this case is a state of pure soul, followed by conducts appropriate to an individual's spoken words, glorifying Allah while enjoining in the good for mankind.Da'wah should transform mad'u (the object of da'wah) in the sense that they would accept and realize the concepts of Islam in their daily lives as decreed according to his divine will.General purpose of da'wah is the purpose designated as its main drive, in which all force should be concentrated.
The universality of the message should again be emphasized, as da'wah believes that the faithful, the unbelievers and the idolaters should otherwise be invited in the same one universal cause; the universal cause to acknowledge Allah and his divine will as his pious servants.The purposes of da'wah as the following:18 Call upon the nation into shari'a in order to solve the problems of life, individual, domestic, societal or national-wise; Unite upon nations and tribes; Call upon an individual as a servant of Allah in his designated dunya with different kinds of people, characters, wills and faiths as a shuhada, as pioneers and overseers of mankind.Call upon the nation into the true purpose of life, to worship Allah alone.
These purposes would be the utmost essence when establishing da'wah individually or coordinated mass da'wah ordained by an institution, as predetermined purpose would make the process of proselytization easier as these would guide those individuals to effectively build their case and organize the appropriate message to their target mad'u.

Wasila (Media of Dakwah)
One of the elements of dakwah is wasila, the tool used in order to convey the contents of dakwah to the mad'u.Media itself came from the Latin word medius (intermediate, middle, preface), which would later be adapted in English as medium.In the sense of wasila (or plural wasail), media is the key tool to communicate the message communicated by the communicator to the communicant.Some experts define the definitions of wasila in the following (Arifuddin, 2010): 1. Wasila is the instrument which the message between the da'i and the (mad'u) would pass through from.2. Wasila is the infrastructure used to proselytize in order to ease the process of conveying the relevant messages to the proselytized.3. Wasila as the objective tool as a channel between an idea and the ummah.

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From the definitions above, it can be well extracted that wasila is the tool that serves as a medium in order to deliver the message of dakwah to mad'u.These messages can be conveyed through various media.The wasila of dakwah may be divided into five main categories: spoken, written, drawn, recorded (visually or auditory), or through conducts itself (Arifuddin, 2010).1. Spoken; in this sense, the most primeval yet prime media of da'wah using direct words of mouth.These can be done through speeches, lectures, counselling, mentoring, etc. 2. Written; books, magazines, newspapers, correspondence, banners, flash card, etc. 3. Drawn; pictures, caricatures, etc. 4. Recorded; any dakwah tools that would stimulate audio and/or visual organs, it can be through television, films, slides, OHP, internet, etc. 5. Through conducts; by the nature that people would "learn by observing", dakwah can be done by giving example through good deeds that would illustrate the true values of Islam for the mad'u.
In its basic sense, any media that would rouse the six senses of men would do for a dakwah, as long as the message can be delivered.However, the more appropriate the chosen media is, the more effective the message is.There are also people who would divide the wasila into two main categories.First being the traditional media (which is done without the interference of modern technology or any technology whatsoever), and the latter being the modern media (anything that involves communication technology).These classifications do not fall short from the media designated in the Qur'an.The ayahs of Al-Nahl: 78, Al Mu'minin:78, As-Sajdah: 9, Al-Ashaf: 26 and Al-Mulk: 23 classified them through "sensations" and "perceptions". 19

Dakwah vs Communication
As social creatures (homo homini socius), humans have tendencies to interact with others.Thus, such interaction is genuinely one of the fundamental necessities as human being.This need to socialize has resulted in curiosity (Cangara, 2012; Mundakir, 2006;  Nasir, 2011).In the holly Koran, Allah SWT has also signified the importance of socializing with other people.Q.S. Al-Hujurat (49):13 reveals: "O mankind!We created you from a single pair of a male and a female, and made you into nations and tribes that you might get to know one another.Surely the noblest of you in the sight of Allah is he who is the most righteous.Allah is All-Knowledgeable, All-Aware." Theoretically, interaction among individuals is conducted through communication.Communication is a vital tool for every individual who lives in a social life as it forms the society.Communication exists due to the obligation to live and survive, and the necessity to adjust with surrounding circumstances.Through communication, somebody can seek for help or provide aid to everybody else, thus creating dependency among people that initiates the creation of societies. 20ommunication, additionally, consists of several major components, which are context, sender/ decoder, receiver/ decoder, and message.Besides that, medium in communication is also vital since it acts as the channel through which a message will be communicated by the sender or encoder.People' ways to communicate have changed over time.For a long distance contact, for example, the ancient Egyptians employed doves to send messages.Recently, people have used mobile phones with many sophisticated features that allow them to communicate in the most desirable methods.
The existence of the internet, which will be further discussed, has also shown the benefits for modern people in many purposes of life.Therefore, the development of technology has impacted the communication among people positively.In terms of the religious education of Islam, the advancement of such | 171 technology (internet) has opened opportunities to facilitate the da'i to disseminate Islamic values and faith in a more efficient and accessible way.

The Brief History of Internet
The internet has emerged as an essential tool of human life in this modern era, and has been contributing to the success in many fields.Internet enables the creation of fast communication among users, charging them relatively cheaper cost than other types of communication tools.The other benefits of the internet may include enabling interactive communication and expertise consultation.In this sense, internet has enabled individuals seeking for enlightenment in certain fields or topics with access from everywhere.
Internet has also played an important role in education aspect and the development of research.In this instance, the internet has been positively contributing to the successfulness in all spheres of education fields. 21,22In addition, internet has facilitated a range of collaborations among many experts throughout the world beyond the limit of time and distance. 23,24,25herefore, the internet has fundamentally benefited humans in many aspects of life.Historically, the internet was established by the United States Department of Defense in 1969 through a program called ARPA (Advanced Research Project Agency).This program's goals were to fulfill the need of supporting research, and developing scientific and military programs within the country. 26In the first time of its invention by the western scientists, majority of Islamic scholars believed and concerned that the internet was created for particular negative purpose against Islam, bringing more harm than good.
However, an Islamic scholar from Syria, Dr. Muhammad Sa'id Ramadhan al-Buthi asserted that internet connection that has nearly been utilized by majority of people in this globe has indeed opened lots of opportunities for the interest of Islam, including in promoting Islam through dakwah and proposing many alternatives to remedy some concerning global issues.

The Viability of The Internet Use for Dakwah
In terms of dakwah in Islam, the emerge of the internet as media of dakwah ought to be seen as opportunity or a facilitating tool.A study from Pakistan showed that many Islamic scholars shared a common thought that the internet as a part of the development of information technology should be applied in conducting dakwah in this globalization era. 27There many social concerns and issues that have arisen recently as the globalization began, and many of those relate to the religious aspect. 28 wide range of these issues may include Islamophobia 29,30 , Islamic-related terrorism 31,32,33 , religious-related pragmatic acts 34 , and | 173 even may relate to a personal and private matter, such as the growth of romantic-related applications that may be not conform the core values of Islam.The example of the latter is the development of Al-Hubb Thaqafa in Saudi Arabia that facilitates the discussion of sexual relationship between individuals. 35All of such issues may require the existence of easily accessible, fast and efficient media to provide clarification, correction, and justification, and the internet may function as of that enabling instrument.
In such regards, the use of the internet is likely considered very effective and has the potential to be further developed for several reasons.First of all and the foremost is that it is timely efficient. 36,37ith the advancement of technology, mainly the internet, people can easily access many sources of knowledge and search for information created and (or) posted by Islamic scholars or da'i.This is relatively use shorter time compared to conventional ways that requires face-to-face meeting.Mohd Nawi and Hamzah (2014) have pointed out the benefit of an example of such advancement applied in Malaysia, called M-Fatwa (disseminating fatwa through mobile technologies).
They asserted that by simply utilizing a mobile device M-Fatwa is accessible at all times, enabling users to learn Islamic faith, and to justify related emerging issues.Abdullah and Khair (2013) also reveal that the internet can be used to study Hadith, a source of knowledge in Islam along with the Qur'an, irrespective of the geographical locations of the users.These examples indicate that the internet is beneficial in terms of time saving and efficiency.
Secondly, internet users increase notably over times, which is potentially advantageous in terms of dakwah targets.The number of internet users around the globe is increasing which in turn may lead to the increase of the use of social media for any purposes. 38Facebook, for example, has been regularly used by 1.5 billion people, accounting for around 20% of this world population.Other social media, such as Twitter, LinkedIn, and Instagram have also attracted enormous number of cyberspace users.Other sources of information, including videos on You Tube, and blogging facilities have also been accessed by numbers of people.
The Islamic scholars and (or) Islamic preachers (da'i) may see these facts as an opportunity that internet can be utilized to spread the Islamic values and belief.They can use the internet as contemporary media on responding religious-related issues and put forwards views which can be accessed and seen globally, engaging with the mad'u.Thirdly, dakwah via internet has become an alternative for people who prefer to receive Islamic teachings through contemporary methods, adjusting to their modern lives.This may answer the suggestion outlined by Suhaimi (2012) that dakwah should incorporate modern ways of delivery or communication without losing its core values in spreading the messages of Islam.
In relation to this, it can't be denied that the modern world, urbanization and globalization have forced most of people to work and do things effectively and efficiently, and this in turn leads to the limited time of gaining Islamic knowledge through conventional ways.Thus, the utilization of mobile technology to access religious content or Islamic knowledge in such particular circumstances can help fill the gaps | 175 and meet the preferences intended. 39Through this way, the mad'u (the objects of dakwah) may not depend on majlis dakwah, a formal meeting of Islamic teachings, to gain particular knowledge of Islam as the internet may have enabled them to get the information just in a matter of clicking buttons when the connection is available.These effectiveness and efficiency may support their personal careers and interests.
Fourthly, dakwah through internet allows mad'u to select certain Islamic topics in their particular preferred times.Thus, dakwah through the internet may avoid the force of intention to follow specific deeds or to profess certain beliefs.According to Suhaimi (2012)  40 dakwah is the Islamic way of communication, in which coercion should be avoid, influencing individuals (the mad'u) to follow particular calls through persuasive ways.Such possibility may be enabled by the fact that the internet is just a place where information is provided, and the visitors may visit, search, learn, and comprehend particular things from it without any obligation for the users to follow certain commands.
The users are also unrestricted to directly confirm the content of the Islamic teachings from one source, comparing the information to other views by visiting other credible websites.In this sense, it may be clear that the internet enables the prevention from coercion of thoughts and views to the mad'u.Fifthly, in comparison to the other types of media of dakwah, the use of internet may provide opportunities that are rarely observed.
The open-access websites in the internet are accessible over times, which therefore can be reached by users at all times.In the scientific context, for example, the availability of the open-accessed websites has been seen potential to the development of scientific literature usage, indicated by the large number of article downloads. 41hough the factual impact on scientific development has yet not been explored, such fact indicates the vibrant sphere of readerships facilitated by the internet.In the academic domain, the existence of such free resources have benefited students in acquiring learning materials, educators in modifying teaching deliveries, and also the researchers and the librarians. 42herefore, it can be projected that dakwah through internet may result in similar benefits.In terms of non-scientific/ non-academic context, the internet also provides the mad'u with opportunities to discuss unusual (taboo) issues that are uncommonly spoken and are rarely solved in conventional religious forum.The issues may include sexual activities, intimate relationships, and may be gender issues.In this regards, providing information regarding sexual matter for example combined with Islamic teachings related to it may help visitors, in this case the dakwah targets, to obtaining answers and to determining their future conducts.
The other concern is that such taboo subjects are mostly rarely discussed.A website in Saudi Arabia, named Al-Hubb Thaqafa for example, has allowed its visitors to clarify or to express queries regarding sexual content and this can be done via chatting applications. 43Many people particularly youngsters tend to use internet and online sites to seek information related to sex behaviors. 44Such internet utilities may enable users to obtain enjoyably mutual 41  | 177 communication without having personal meeting or contact with the information providers in the same time, promoting confidentiality.Thus, dakwah through internet can indeed meet the needs of mad'u.
Given that the internet has the potential to be very effective in spreading the spirit of Islam, complementing the conventional methods, it may be clear that the internet offers a shifting in the way religious messages are delivered from conventional ways to the more contemporary methods.Thus, the types of dakwah through internet should be well understood by Islamic preachers.If in the past dakwah was characterized by Arabic formal dresses and appearance, and occasionally included door-to-door efforts, nowadays a variety of forms have been available in the internet.The forms include: 1. Websites, authorized spaces in which wide range of information can be obtained.Elmasry (2013)  They also provide opportunities for the preachers (da'i) to send the religious and moral messages to the members of certain communities/ groups.In general contexts, individuals who have strong capabilities in problem solving have used social media frequently to evaluate strategies in engaging with others. 46Given these findings, the da'i who are respected as the source of information of Islamic teachings may employ social media or social networking sites as tools for dakwah.Technically, da'i can create in Facebook, Line, Whatsapp, or other types of applications that are openly accessible for individuals.In such groups, religious messages or reminders can be posted or be sent individually to the members of the groups, completed by valid citations of Al Qur'an and Hadith.3. Narrative writings written and posted in blogs that are open and accessible for many people.In the Arab-Muslim world, blogs have been involved in many aspects of lives such as political and social issues, including religious-related agenda. 47According to Lim (2012) 48 the existence of blogs in Indonesia has been prominent recently and has contributed to the promotion of interconnection and interactions within society.The blogosphere in Indonesia has the potential to be a vital tool to help Indonesian Muslims engage one another in order to bring the idea of the ummah, the dreamed Muslim community, into reality. 49

Encountering Challenges of The Internet Use for Dakwah Purposes
The need to use the internet as media for dakwah can't be alienated from the fact that the globalization has brought either positive or negative impact on society, including on the existence of Islam and its core values.As already mentioned in the earlier section, some recent issues have challenged Islam world and consequently have urged the | 179 actions taken by Islamic scholars and thinkers.One of the issues faced by Islam is Islamophobia. 50It is known as a specific term developed in the western countries that reflects the negative attitude towards Muslims throughout the world, indicating explicit racism against the Islam believers.This issue has been prominent since the incident of 9/11 in 2001, when the World Trade Center (WTC) was attacked by terrorists. 51he forms of this Islamophobia include anti-Muslim demonstrations, airport screenings for passengers with Arabian names or appearance, deportations, and hate crimes. 52 Ritchey & Muchtar (2014)  state that in Indonesia PESANTREN (Indonesian Islamic Schools) has been judged by particular international media and organizations as places to breed terrorists and jihadists.The islamophobia has also been caused by misinterpretation of particular verses in the holy Quran without a comprehensive understanding of the whole context in which the verses present 53 .For example, some anti-Islam thinkers often justify that Islam promotes violence using verse 9:29 of Surah At Tawbah 54 : "  [until] worship is [acknowledged to be] for Allah.But if they cease, then there is to be no aggression except against the oppressors." Facing this challenge, Islamic scholars and preachers may utilize internet to help educate people about the genuine Islam, eradicating the negative perceptions about Islam itself.Given the range of formats in conducting dakwah through internet, da'i may post writings in their websites, blogs and any kind of social media to clarify and provide justification of any matters that anti-Muslim communities are afraid of and misunderstood about.Excellent examples of the endeavors are personal blogs to educate public about the misinterpretations 56,57 .
In these blogs, the administrators explain the related contexts containing the full verses and defend the true value of Islam in such contexts.In addition, employing video-based websites, such as Youtube , may also be beneficial.It is worth mentioning that the role of government is crucial at this stage.Lim (2013) points out that in 2012 the Indonesian government played important role in fighting against the anti-Muslim sites through legal filtering and blocking.This might have prevented the internet users from visiting such websites that promoted hatred against Islam.Meanwhile, the Islamic teachings in the internet may help educate users the peaceful and the harmony living that are primarily promoted, taught and protruded in Islam.
The internet can also be used by certain group of people, such as the group of extremists, to disseminate the way of thinking that does not reflect the authentic values of Islam.A range of social media applications have been used by the Islamic State in Iraq and the Levant (ISIL) to spread certain propaganda which is considered threatening the world's | 181 peace. 58Through social media, namely twitter, such extremists have persuaded the Muslims, particularly the Muslim youth, with methodically and structurally fascinating strategies that aim at recruiting potential army or future jihadists.Some media have related such example of recruitment to the occurrence of a range of terrors happening throughout the world, including the incidents of Paris attack, and the most recent the Jakarta bombing terror.In addition, the internet is not only utilized for recruitment, but also for fund raising by searching donors from all over the world to support the activities of such terrorist organizations, and further expanding their community through chatting applications. 59The latter means that the internet can be used to unite all the Islamic militant or the like-minded individuals throughout the globe.
Keene (2011) 60 points out that Al-Qaeda is another example of extremist groups that exploits the advancement of technology in the globalization era to spread propaganda, exhibiting the modern type of terrorism.Relating such examples to the spirit of dakwah, the utilization of the internet as media for disseminating the message of Islam may have exhibited double-edged sword impacts.On one hand, the internet with various social media applications may be seen by particular groups as useful tool to encourage young Muslim to take part in various radical activities.On the other hand, the internet can indeed become a valuable media for dakwah and facilitate the spreading of the fundamental values of Islam.For instance, the internet has the potential to be employed by the 'real' Islamic preachers to counter the argument against radicalism that deviates from the genuine faith of Islam.
The responsibility for fighting against the continuous waves of propaganda delivered by the extremist groups, can't not solely rely on the active role of da'i in educating young Muslims.In respect of the ultimate power owned by a country, the support from government is essentially necessary.The action taken by the Indonesian government (the Ministry of Communication and Informatics, abbreviated KEMKOMINFO) by blocking websites that have been seen containing radical views and content, 61,62 may be considered vital by example.
According to the Minister of Communication and Informatics of Indonesia, Rudiantara, the government has actively monitored websites that contain radicalism yet still needs proactive participation by publics. 63he minister states that people can report any suspicious websites to the panel team established by KEMKOMINFO, and any submitted reports will be reviewed for further consideration and actions.The combination of the active role of da'i, and the support from the government and also the public are likely promising to minimize the negative effect of radical dakwah through internet and to help exhibit the genuine benefits of the internet for dakwah purposes.
Dakwah through internet may also open the opportunities to facilitate the resolving of sensitive issues such as gender equity and sexual discussion.Piela (2010)  64 points out that internet has facilitated the discussion of gender-related issues among Muslim women, promoting the empowerment of women.The existence of online discussion for women, has enabled women to discuss gender roles, marriage, and careers, 65 and also personal preference of clothes, particularly in wearing | 183 niqab in order to actualize their understanding about Islam. 66This online discussion for women may open forum for women to express their thought and views regarding surrounding issues.
In terms of dakwah implementation, such online discussion can be completed with the presence of Islamic preachers (woman) to provide the women (the uesresof the online discussion forum) with valid source of Islamic knowledge, mainly Al Qur'an and Hadith.Sexual discussion or the talking regarding sexual activities has also become sensitive issue that is rarely conveyed on conventional dakwah.The presence of Al-Hubb Thaqafa in Saudi Arabia that enables individuals to connect with others to have healthy and mature sexual conversation may confirm and become an example of the other benefits of internet. 67he main challenge of this type of facilitating forum in relation to Islamic dakwah is that religious discourse is sometimes separated from the goal of the websites.Although this may become particular concern in applying such kind of websites for dakwah purpose, Islamic preachers in Indonesia can develop similar websites with modification by incorporating Islamic teachings regarding sexual activities and intimate relationships.By doing this, dakwah through internet to solve such concerning sensitive issues may indeed cover a wide range of topics and facilitate most people.
Lastly, the major challenge of dakwah through internet is the accessibility of mad'u to the internet connection.Indonesia has been experiencing spatial inequality, which is one of the characteristic of developing countries. 68This is caused by the unequal regional development, and the spatial inequality is significantly distinct between the urban and the remote areas.Besides that, t not all people in Indonesia have access to internet using their smartphones since less educated and older people tend to use feature phones compared to the youngsters and the more-educated people who use smartphone with connection to mobile internet. 69Although the inequality in accessing internet among Indonesian people is a factual problem, conducting dakwah through internet is still promising and worth implementing.Sujarwoto and Tampubolon (2015) state that even though spatial inequality still exists in Indonesia, there is evidence that the access to internet within the country has significantly increased over time.Furthermore, dakwah principally can be conducted through various methods, and the internet is just one of a range of alternatives.This particular method is simply targeted to those who have access to internet connection.

C. Conclusion
Dakwah in Islam is the attempt to call upon mankind to follow the path decreed by Allah, which is the Islamic system, thoroughly, through writing, speech, or conduct.The rapid development of information technology, particularly the internet, has offered a shifting in the delivery of dakwah (Islamic teaching or disseminating the values of Islam), from conventional into a contemporary method.The possibility of internet to be utilized for dakwah is based on several consideration.Dakwah through internet is likely efficient in terms of time consumption compared to face-to face majlis dakwah, and also accessible at all times.
The numbers of internet users also increase over time which is beneficial in regards to dakwah target.Besides that, dakwah through internet can also adjust with the rhythm of people' modern lives.It also promotes individuals's independency of conducts based on their comprehension of certain Islamic knowledge, avoiding coercion of intention.Internet also can facilitate the discussion of particular scopes | 185 that are rarely observed and solved in conventional dakwah.Any views, thoughts and perspectives are possible to be expressed in various forms including websites, the use of social media and networking websites and also narrative writings.
Dakwah through internet may also encounter challenges and opportunities in the same time.Some concerning global issues such as Islamophobia, Islamic-related terrorism, gender equity, and sexual relationships issues can be addressed by the help of internet to disseminating clarification, correction, and justification of Islam core values.The spatial equity should also be taken into account though recent reports indicated that internet access within the nation will keep improving.
Therefore, dakwah through internet is viable to be implemented in Indonesia to help spread the Islamic messages.The implication of this literature review may include further field research to explore the implementation of internet use for the above purpose of dakwah or to evaluate to effectiveness of the existing practice of dakwah through internet.
Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture -[fight] until they give the jizyah willingly while they are humbled."or verse 2:191-193 of Surah Al Baqarah 55 : "And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing.And do not fight them at al-Masjid al-Haram until they fight you there.But if they fight you, then kill them.Such is the recompense of the disbelievers.And if they cease, then indeed, Allah is Forgiving and Merciful.Fight them until there is no [more] fitnah and 66 Anna Piela, "Online Islamic Spaces as Communities of Practice for Female Muslim Converts Who Wear the Niqab", Hawwa, (Volume 13, Number 3, 2015), 363-382 67 Shereen El Feki, Elise Aghazarian, & Abir Sarras, " Love is Culture: Al-Hubb Thaqafa and the New Frontiers of Sexual Expression in Arabic Social Media", Anthropology of the Middle East (Volume 9, Number 2, 2014), 1-18 68 Sujarwoto & Gindo Tampubolon, "Spatial Inequality and the Internet Divide in Indonesia 2010-2012", Telecommunications Policy (article in press, corrected proof, 2015).