REINTERPELLATION AND REIMITATION OF CONSERVATIVE IDEOLOGY OF SALAFI THROUGH THE MEDIATIZATION OF RELIGION ON INSTAGRAM RODJATV

The Salafist community, which is marginalized from mainstream media in Indonesia, represents the ideology of Salafus Salih through the mediatization of religion. Salafists originally preached traditionally but later utilized radio and television and then websites and social media. This ideological representation through the mediatization of religion increases the number of followers so that they can reproduce social formations to maintain the status quo. For this reason, this study aims to reveal how Salafists represent the conservative ideology of Salafus Salih through the mediatization of religion on Rodjatv's Instagram. Using a critical paradigm and mediatization of religion theory with virtual ethnographic methods, this

aimed at influencing each other (Sobur, 2014). It is what the contemporary Indonesian Salafi figure, Yazid bin Abdul Qadir Jawas, has done since the 1990s, and then continued by one of his brothers-in-law, Badru Salam, in 2001. Jawas instilled a conservative ideology through the pulpit of the mosque and house-to-house recitations.
Badru Salam, a second-generation Salafi from Cileungsi, combined the da'wah (Islamic communication) model with a special training method through recitations aimed at specific communities, known as daurah, i.e., a way for Muslims to increase their religious knowledge and transmit religious knowledge to others. The representation of ideology through interpersonal and group communication patterns by Yazid and Badru Salam could only reach audiences on a local scale. Despite successfully recruiting or converting several congregations (groups of worshipers), the number and scope of the area were still limited. The interpersonal and group communication used by Salafists from Cileungsi in the early stages also often led to misunderstandings. The community accused them of being a deviant sect, advocating violence using religion or radicalism and terrorism, and received threats that the masses would burn their place of worship (Hasanuddin Interview #1, August 27, 2021). However, thanks to the mediatization of religion through Radjio Rodja, Rodja TV, and later websites and social media, the representation of Salafus Salih's ideology can be accepted by local communities in the Cileungsi area. Through the mediatization of religion, the Salafism movement expanded from a geographical aspect and enlarged from a demographic aspect.
In 2005, the initial stage of the mediatization of religion was carried out by establishing Radio Rodja. With a capital of only IDR 3,500,000 (Hasanuddin Interview, August 27, 2021), Cileungsi Salafists spread Salafism to the public within a 2.5-kilometer radius. However, in 2007, with a donation from a follower, Salafi Cileungsi acquired a private radio owner of the 576 AM frequency so that Radio Rodja broadcasts regionally, covering Jakarta, Bogor, Depok, Tangerang, and Bekasi. Radio Rodja then built a networked broadcast system in various cities in Indonesia and established itself as a pioneer of Islamic preaching radio, pioneering the Salaf line, which triggered tensions, especially between traditionalist Muslim groups and Salafists themselves (Wahid & Makruf, 2017). Even starting in 2011, through the Rodja TV Satellite platform, Salafists have carried out functions in the development of civil society while proving themselves as modern da'wah actors. With success on radio, Salafi Cileungsi began broadcasting Salafism's da'wah through Internet-based video streaming (2009) and the Rodja TV Satellite platform (2011). Salafi emancipatory actions are followed by a digital presence through social media, Eduvest -Journal of Universal Studies Volume 2, Number 10, October, 2022 1989 http://eduvest.greenvest.co.id starting with Twitter to Instagram and Telegram. Salafis can also reach an audience of young age groups, the majority users of Instagram. The reality is that, from around 91 million Instagram users in Indonesia in 2021, 33.9 million users are aged 18-24 years (https://databoks.katadata.co.id/, 15/11/2021). Therefore, the mediatization of religion on social media has made the Salafism movement grow, and the number of followers has increased. In October 2020, Rodjatv's Instagram followers were 435,000, then increased to 492,000 in April 2022 (https://www.instagram.com/rodjatv/. 30/04/2022).

RESEARCH METHOD
This study used a critical paradigm, namely the knowledge paradigm that "always suspects an interest behind something," with practical implications for social change by uncovering the real structure behind the illusions, and false needs, which are revealed by the material world, to form social awareness to improve and change their living conditions (Cano et al., 2018). In the critical paradigm, a more appropriate label is "ideologically oriented inquiry." The task of the critical paradigm in research is to lift the oppressed into the vortex of "true conscience" and act to change the world, in parallel with predicting and controlling it all at once. This research employed a qualitative approach, starting with assumptions and an interpretive/theoretical framework that formed or influenced the study of research problems related to the meanings imposed by individuals or groups on a social or human problem. Qualitative research is a located activity consisting of a series of naturalistic material interpretation practices, making the world visible. These practices transform the world into a series of representations, comprising field notes, interviews, conversations, photographs, recordings, and personal notes.
This research method is virtual ethnography, which is an additional note to see the phonemes that occur in computer-mediated communication. In simple terms, virtual ethnography means "ethnographic methods used to reveal the reality, both visible and invisible, of computer-mediated communication among community entities [members] on the internet". Hine (2000) emphasizes 10 principles of Virtual Ethnography, three principles used in this study include virtual ethnographers being present in an environment that is continuously researched, interactive media such as the Internet can be understood as Virtual ethnographers in addition to having to be present in an environment that is continuously researched, understand or be aware of the characteristics of cultural and cultural artifacts, and be actively involved (Hine, 2000), also require extensive observation of the group, often through participant observation, 'immersing oneself' in people's daily lives, observing, interviewing the participants in the group. Data collection methods in virtual ethnographic research are carried out in at least three ways, namely first, observation of participants. The second method is interviews and capturing activities, as well as archival and historical research. There are three important steps taken by virtual ethnographers: (1) sorting out cultural and cultural artifacts that are the center of research, (2) ensure the validity of informants, and (3) build a communication model with informants.
In addition to having to be present in an environment continuously researched, understand or be aware of the characteristics of cultural and cultural artifacts, and be actively involved, virtual ethnographers also require extensive observation of the group, which is often through participant observation, "immersing themselves" in people's daily lives, observing and interviewing the participants in the group. Data collection methods in virtual ethnographic research were carried out in at least three ways: participant observation, interviews and photographing (capturing) activities, and archival and historical research. Meanwhile, three important steps were taken by virtual ethnographers: (1) sorting out cultural and cultural artifacts that are the center of research, (2) ensuring the validity of informants, and (3) building a communication model with informants.

RESULTS AND DISCUSSION
The Cileungsi Salafists identify themselves as purifiers of Islamic da'wah groups, namely returning all the main teachings and practices of worship and muamalah, as inherited by the Prophet and passed on by the first three generations after the Prophet through the jargon "Da'wah Tauhid (oneness of God) and Sunnah (rules quoted from the Prophet Muhammad)." It became a jargon and a representation of contemporary Salafus Salih.

Call to Strengthen Faith
The main characteristics of the preaching of monotheism and sunnah by Salafi Cileungsi are calls to strengthen Aqedah (belief, faith), purify Islam based on the arguments of the Qur'an and sunnah, and eradicate shirk (associating partners with God), such as the practice of shamanism, worshiping other than God, and prohibition of worship around graves. These characteristics of monotheism and sunnah da'wah are the main indicators and identities for followers in worship and muamalah practices. The followers of Salafism will be seen from the way of worship, such as prayer and in their physical appearance. The da'wah of monotheism and sunnah carried out by Salafists from Cileungsi was also carried out through interpersonal and group communication and then continued through radio, television, and websites to Rodjatv's Instagram social media. It managed to gain a significant number of followers.

Imitate the Prophet and the Salih Salafus Completely
The entire implementation of the main worship (mahdlah), especially prayer, fasting, zakat, hajj, and other worship as exemplified by the Prophet Muhammad and the Salafus Salih, must be carried out as it is, according to the arguments contained in the Qur'an and hadith. On the other hand, for those who deviate from what was exemplified by the Prophet means good people or benefactors (Hasanuddin Interview, August 27, 2021). Donations packaged through the concept of ta'awun (mutual help) were not only to finance Rodja's media operations but also had a positive impact on the welfare of the community around the Al-Barkah Mosque, the location of Rodja's headquarters. In addition to food and drink alms, poor people experiencing economic difficulties also regularly received rice and money assistance from Rodja's followers. The principle of ta'awun is also a da'wah strategy and invites the surrounding community to at least not hate Salafis. The concept of ta'awun is also used to pay off debts for residents in debt but could not pay. When Eid arrived, people who hated Salafis were given gifts so that from what they originally hated, they turned into sympathy. The circulation of compensation money for the poor or affected by disasters could reach IDR 50 billion per year.

New Salafi Mass Reinterpellation and Reimitation
Da'wah of monotheism (oneness of God) by eradicating the practice of shirk (associating partners with God) and sunnah (rules quoted from the Prophet) has been going on since the 1990s through interpersonal and group communication modes in Al-Barkah Mosque and group recitations from house to house. The conventional da'wah method was carried out by inviting the object of da'wah of the residents of Kampung Tengah, Cileungsi, to unite God (tawhid) and a pure way of religion derived from the arguments of the Qur'an and hadith (words, behavior, and tirkah of the Prophet) as a manifestation of Islamic purification. In addition, Salafism da'wah purifies Islam by calling on people to imitate the way of the religion of the Prophet Muhammad, as taught by the three early generations of Islam after the death of the Prophet (Salafus Salih). Salafists literally practice the Salafus Salih way of life and religion, including keeping a beard, wearing robes, and syirwal pants. In this regard, Yazid bin Abdul Qadir Jawas, the first generation of Salafi Cileungsi, has successfully done interpellation (summoned, changed, recruited) some of the Kampung Tengah Cileungsi people to become Salafis, both in terms of ideas and actions.
However, the initial phase of interpellation and imitation could only produce recruits and imitations on a small scale. Yazid then recruited his brother-in-law, Badru Salam, through educational methods. Badru Salam was sent to school in Salafi training centers, namely the Institute of Islamic and Arabic Sciences (LIPIA) Jakarta and the Islamic University of Medina, Saudi Arabia. After returning from Saudi Arabia in 2001, Badru Salam had literally done re-imitation and re-interpellation of the younger generation around Kampung Tengah, Cileungsi, through the daurah method. It is an activity to increase religious knowledge and distribute religious knowledge to others while becoming an ustaz Eduvest -Journal of Universal Studies Volume 2, Number 10, October, 2022 1993 http://eduvest.greenvest.co.id (religious teacher) at the Al-Barkah Mosque. Badru Salam's re-interpellations and reimitations are more mass through the mediatization of religion, starting from establishing Radio Rodja (2005) to being present on Instagram (2014Instagram ( -2020. The number of followers on Rodjatv's Instagram has now reached 492,000 (https://www.instagram.com/. 01/05/2022).
In addition, Salafi followers on Rodjatv Instagram understand religion, monotheism, and the Sunnah of the Prophet better by imitating Salafists from ustadz on Rodjatv, as was the case with the followers Dariskan Irananda and Fatur as-Salafi from West Kalimantan and Annisa Nurul Izati from West Sumatra. The new Salafi did a literal re-imitation of the teachings of Salafus Salih and did a re-interpellation of Salafism, with a minimum of the family and the surrounding environment, as Andy Zuhair from Maros, South Sulawesi.

Representation of Ideology Challenging Pluralism
Before mediatizing religion, Salafists were accused of being a group that spread deviant sects, hard (radical) sects, and part of terrorists, so the Al-Barkah Mosque was about to be burned by the masses. However, through the mediatization of religion, starting with radio, television, websites, and social media, especially Instagram, the public accepted Salafi da'wah and even brought in material assistance. However, the movement's effectiveness in instilling the conservative ideology of Salafus Salih is determined not only by the mediatization of religion through Rodjatv but also by a change in strategy. It includes accommodation for the intermediary system (tawassul) and blessings (tabarruk) in worship, conducting studies at the Istiqlal Mosque in Jakarta as a place of study to gather public justifications, and broadcasting the study on Rodja TV to create an image of itself as a leading Islamic media (Bakti, 2018). Even though Rodja's Salafi media changed his da'wah strategy to be more accommodating to the locality aspect, the reality revealed that the Salafi community remains marginalized in the media communication system in Indonesia. From the New Order until the Reformation Era, only Trans7, which has no more than 60 minutes, has presented Ustaz Badru Salam, the main Salafi character from Cileungsi (Wirjoutomo, 06/12/2021).
In representing the conservative ideology, Salafi Rodja from Cileungsi, as an adherent and preacher of the Salafus Shalih manhaj, shows monotheism and, on the other hand, rejects the idea of pluralism. Pluralism is defined as creating a relationship between values in a society that are mutually exclusive (Kekes, 1993). By disseminating the teachings of Salafus Salih, Salafi Rodja from Cileungsi always emphasizes that the sole interpreter of the textuality of Islamic teachings is only in one path, called Salafus Salih. Muslims who do not follow the Salafus Salih manhaj is in danger of going to hell, and vice versa, those who follow him become residents of heaven. By becoming a Salafiyyah, Muslims are also guaranteed to be safe in the hereafter. As emphasized by Kekes, social reality (religion is no exception) creates a relationship between values that necessarily exist (stand) with each other. This social reality is plural. The attitude of monotheism was also shown by Salafi Rodja from Cileungsi, who did not accommodate his da'wah movement in Islamic mass organizations, such as Muhammadiyah or Nahdlatul Ulama (NU).