ISSN ;2541450X (online)
43
Vol. 1 No. 2 (Dec 2020), pp. 43-48 https://doi.org/10.32505/inspira.v1i2.2850
The religiosity of Hijrah adolescence in Muslimah Aceh Fillah
Community Aceh Tamiang Indonesia
Nadya Afriyanti1, Dedy Surya2
12 Department of Islamic Guidance and Counseling, Institut Agama Islam Negeri Langsa, Aceh, Indonesia.
Corresponding author:
Dedy Surya (email: dedysurya@iainlangsa.ac.id)
Abstract – In the influx of hedonism and consumptive culture due
to the development of communication and information
technology, extraordinary hijrah flows from the young generation
of Indonesia. This study aims at the religiosity of adolescents
experienced by hijrah adolescents through 5 dimensions of
religiosity: experiential, ritualistic, ideological, intellectual, and
consequential. This study involved 5 Muslimah Aceh Fillah
members selected by purposive sampling techniques using a
qualitative approach. In-depth interview techniques and
participatory observations obtained the data. In addition to
engaging its members, the researchers also took parental data from
the study subjects to get a comprehensive picture. Then, the data
is analyzed through 3 stages: data reduction, data presentation, and
conclusion. The results showed that the religiosity of hijrah
adolescents is expressed in various dimensions. The most
significant change felt by community members is thought in an
intellectual dimension that implies an improvement in the other
aspect of religiosity.
Article History:
Received: August 20, 2020
Revised: September 6, 2020
Accepted: November 7, 2020
Published: December 28, 2020
Keyword:
Aceh; adolescence; community;
Hijrah; religiosity
How to cite (APA 7th Edition)
Afriyanti, N. & Surya, D. (2020). The religiosity of Hijrah adolescence in Muslimah Aceh Fillah Community
Aceh Tamiang Indonesia. INSPIRA: Indonesian Journal of Psychological Research, 1(2), 43-48.
https://doi.org/10.32505/inspira.v1i2.2850
This is an open-access article distributed under the Creative Commons Attribution License,
which permits unrestricted use, distribution, and reproduction in any medium provided the
original work is properly cited. This is enabled under the terms of attribution and non-
commercial usage of the material. ©2020 by Nadya Afriyanti & Dedy Surya.
44 The religiosity of Hijrah adolescence in Muslimah Aceh Fillah Community Aceh Tamiang Indonesia
Adolescence has a critical phase that determines its success is entering the adult phase. It is
called the crucial phase because, in this phase, the youth are required to prepare themselves
through their potential to face the challenges of their lives in the upcoming phase of
development (Jannah, 2016). If they can prepare themselves well, then they can meet the
problems of life naturally without concern. However, if they fail to develop themselves, their life
in the adult phase will run with problems without adaptability and good problem-solving skills.
The emerging phenomenon is the tendency of adolescents to show attitudes and ignorance
in the context of religion (Thobroni, 1993). It is easy to get news of teenagers getting drunk,
using drugs, committing theft, rape, even murder. It was coupled with the development of
information and communication technology, allowing teenagers to expand their delinquency in
the real world and penetrate the virtual world. Gambling and online prostitution committed by
teenagers is one of the evidence of the spread of crime that occurs in this digital age. This shows
that the implementation of religion is not integrated between knowledge, attitudes, and behaviors
in daily life.
Uniquely, during the teenage crime that was later resonated by the sophistication of
communication and information media, the phenomenon of hijra emerged among young
Indonesians. This phenomenon of hijrah is defined as the process of changing behavior that is
not following sharia to conduct by sharia (Amna, 2019). Today there are many hijrah
communities formed by artists and celebrities. The community consists of many famous artists
who have done hijrah. In addition to the communities, the hijrah millennials phenomenon is
also supported by many hijrah events (Alamsyah, 2019) to increase religiosity.
Research on adolescents’ religiosity in the Indonesian hijra community has been conducted
several times, among others by Paninten & Indrawati (2020), which reviews the linkage of social
support to the religiosity of members of the Cah Hijrah Semarang community. This research
showed that social support has an influence on the religiosity of adolescents in the hijra
community. Dilawati (2020) highlighted the religiosity of the Hijrah Youth Shift community at
the Great Mosque of Trans Studio Mall Bandung. This study mentioned that the study activities
given to the community positively affect the religiosity of youth.
Some research that has been done related to religiosity in the hijrah community is still limited
to seeing the changes in religiosity that occur in members of the hijrah community in general.
Meanwhile, differences in religiosity in each dimension have not been studied in depth. This
article aims to review changes in each dimension of religiosity as mentioned by Glock &Starck
(1965) teenagers who emigrated to the Muslimah Aceh Fillah community, Aceh Tamiang,
Indonesia (MAF)
The research was conducted with a qualitative approach with a case study pattern. This
study involved five members of MAF (Mela, Dea, Dana, Alfi, and Irna) selected through
purposive sampling techniques with criteria: 1) have an age range of 12-20 years; 2) have been
following studies in MAF for at least three months. The current study also involved parents of
each research subject as informants to get more information.
INTRODUCTION
RESEARCH METHOD
Afriyanti, N. & Surya, D. 45
The data is collected in 3 (three) ways, namely; 1) observation, 2) interview, and
documentation. The observation used anecdotal records, i.e., observing and recording unique
activities during observation (Arikunto, 2010). The interview was naturalistic interviews,
interviewing speakers conducted informally in talking or chatting with various open questions to
find the in-depth and complete information to answer the research questions (Nazir, 1999). The
documentation collected written materials or objects related to a particular event or activity
(Suprayogo &Tobroni, 2003). Then the data is analyzed with techniques developed by Miles
&Huberman (2007) through the stages of data collection, data reduction, data presentation, and
conclusion or verification.
Based on information obtained from the five informants, it was found that after
participating in activities organized by MAF, they experienced an increase in religiosity. Changes
in experiential dimension occur after obtaining explanations through recitation activities, as
explained by Mela:
“Dulu Mela sempat melakukan hal syirik seperti menolak bala atau menolak sesuatu hal yang buruk
biasanya menurut orang-orang di sekitar Mela harus membuat Bubur Merah Putih yang diletakkan di
persimpangan jalan sampai bubur tersebut tidak ada lagi. Namun setelah Mela mengikuti pengajian di
MAF, Mela menjadi tahu bahwa kegiatan itu adalah perbuatan yang syirik dan Alhamdulillah sekarang
Mela tidak melakukan hal itu lagi”. (I used to do shirk things such as refusing reinforcements
or rejecting something bad, according to people around me, I should make “Merah Putih”
porridge that was placed at the crossroads until the porridge no longer exists. However,
since I am joining MAF, I become aware that the activity is a shirk and praise Allah, now I
do not do that anymore)
From the case that Mela experienced, it appeared that there is a change that Allah is the
protector of all things, so the practice of distancing himself from the reinforcements by making
porridge placed at the crossroads she now left.
It is also the same as Dea’s, who left her tradition to bring scissors and garlic as a protector
when pregnant. This change occurs because they believe that believing there is a power other
than the power of God is a shirk and is a grave sin.
Irna also explained the change of her belief:
“… kalau dulu saya suka ngeluh kalau diberikan ujian sama Allah. Merasa padahal saya sudah ibadah
tetapi Allah masih kasih kami ujian dan buat saya malas untuk ibadah karena kami rasa ibadah kami
percuma. Ternyata, saat kita diuji itu karena Allah tahu bahwa kita mampu dan Allah sayang sama
kita. Kitanya saja yang kurang bersyukur, harusnya kita introspeksi diri apa yang kurang dari diri kita.”
(… I used to like to complain if I was tested by Allah. I feel even though I have worship
but He still tested me. It made me lazy for worship because we think our worship is useless.
As it turns out, when we are tested it is because He knows that we are capable and He loves
us. We are the less grateful, we should introspect ourselves what is less than we are.)
This is just as Dana and Alfi felt that they always wondered when they felt many exams before
they joined this community. The change of experiential dimension that they think in the form
of submission to the provisions outlined by Allah and convinced that the difficulty they feel was
a form of Allah’s affection see the extent of the quality of their faith.
In the ritualistic dimension, MAF targets consistency in carrying out worship activities that will
be evaluated once a week at each study meeting. Some of the assessed activities are five times
RESULT
46 The religiosity of Hijrah adolescence in Muslimah Aceh Fillah Community Aceh Tamiang Indonesia
prayer (every day), congregational prayer (at least two times per day), Dhuha prayer (at least two
times per week, Tahajjud prayer (at least two times per week), Hajat prayer (at least one time per
week), fasting on Monday and Thursday (at least one time per week), reading the Qur’an
(minimum one juz per week), memorizing the Qur’an (minimum 1 verse per week),
memorization of prayers (minimum one prayer per week), alms (every day), attending studies (at
least one time per week), and silaturrahim (at least one time per month).
Evaluation of worship activities increases consistency to the ritual of worship of the
informant. Irna explained: “…awalnya shalat suka ditunda-tunda. Sekarang menjadi lebih tepat waktu
untuk mengerjakannya. Rasanya ga mau ketinggalan waktu shalat. Juga sudah rajin puasa sunnah, dan
sekarang sudah memakai pakaian yang menutup aurat…” (at first, I like postponing prayer. Now it’s
becoming more on time to do it. I feel hard to miss the prayer. I also feel more diligent in sunnah
fasting, and already cover my awrah)”
It is also felt just as Dea said, “… kalau dulu setiap kami shalat, suka-suka hati kami. Tapi kalau
sekarang, bilang sama diri sendiri kalau shalat harus lima waktu karena itu adalah kewajiban…(I used to
prayer only when I want, but now, I tell to myself that I should pray completely in five times
because it is an obligation).” Even by following this community, Dana has now used a purdah.
Through the evaluation activities conducted by this community, the members who were
starting hijrah became accustomed to performing mandatory worship routines and sunnah.
While for members who already have an excellent religious understanding, this activity helps
them perform worship.
Ideological dimension was felt in all informants about the sense of a restless heart moments
before performing worship and gaining inner peace after completing worship. As Alfi said:
“Sekarang jika tidak shalat, gelisah hati. Tenang kalau sudah melaksanakan shalat”. (“Now if I do not
pray, I feel a restlessness in my heart. I feel tranquil.” The consistency in practicing prayer has
caused a sense of peace of mind when doing worship.
The dimension the most changes was the intellectual dimension when the individual had
known the commands and prohibitions of religion. Through routine study activities carried out,
the five informants felt a significant change in their religious intellectual. Regular meetings
conducted by this community alternately discuss tawhid, laws, morals, and the history of the
prophet and his followers. In addition, the study also provides time to consult directly the
presenters related to the problems that are being faced.
Changes in the consequential dimensions also occurred in this community members. The
interview with the informant’s parents concluded a change in behavior in their child after joining
the community. Dewi, Alfi’s mother, said “Ibu lihat setelah dia ikut MAF ini banyak perubahannya
dari mulai shalatnya. Terus, cara berpakaian dia di rumah, dari yang biasanya dia masih suka pakai celana
kalau sekarang lebih sopan. (I saw many changes when she joined the community, like her
consistency in prayer. And then, the way she dresses at home. She usually likes to wear pants.
Now she looked more polite).” In addition to behavior, character changes also occur, as Ana,
Mela’s mother, feels that her daughter is now becoming more friendly and polite to others. A
similar answer was also given by three other parents who supported their children to join the
community because their child experienced a positive behavior change.
Afriyanti, N. & Surya, D. 47
In contrast to Afiatin’s research (1998) which stated that the ritualistic dimension became
the highest dimension, this study found that the dimension of knowledge became the most
central dimension.
This study found that the efforts made by MAF are to form the obedience of its members
who want to do hijrah to religious sharia. This is in line with Zahara, Wildan, & Kamariah’s
(2020) research that the hijra community seeks to form a new identity of its members as religious
people who obey the rules of religion.
The study findings also reinforced the Mayasari (2014) view, which states that religiosity
grows from the closeness of interaction with God. These interactions give birth to calmness and
a positive effect on the individual self.
This study has revealed the positive effect of the community in improving the religiosity of
its members, following the conclusion of Irmansyah (2020), which stated that the hijrah
community has a positive impact on the younger generation who follow it through changes in
behavior that are more salih and stylish following the progress of the times but still sharia.
This research showed the religiosity of hijah adolescence in various dimensions. Of all these
dimensions, the dimension of intellectual plays an essential role in shaping religiosity. A good
understanding of religion will give birth to reasonable religious beliefs and ritual practices. The
spiritual practice leaves a deep sense of feeling for the perpetrator, which will ultimately affect
them. To the impact, the formed religiosity has also been influenced the adolescent environment
that manifested in their behavior.
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Yogyakarta. Jurnal Psikologi, 25(1), 55-64.
Alamsyah, I. E. (2019). Fenomena hijrah kaum milenial.
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Amna, A. (2019). Hijrah artis sebagai komodifikasi agama. Jurnal Sosiologi Reflektif, 13(2), 331-350.
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DISCUSSION
CONCLUSION
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