Abstract
This article aims to discuss the shift in the methodology of Qur’anic learning in Indonesia that is influenced by media. There are four cases used to map the contestations in the traditional era: Baghdadi, Qiroati, Iqro ', and Yanbu'a. Those have the same characteristic, namely face-to-face learning which is then challenged by the new media that infiltrate the Islamic world. One of the new media described in this paper is the Qur’anCall that is initiated by the PPPA Daarul Qur’an led by the famous preacher Yusuf Mansur. This is a learning and teaching platform for the Qur'an based on a video call. The character possessed by the Qur’anCall is very different from the traditional methodology. Based on this issue, the author examines the changes in Qur’anic learning in the traditional and modern eras then elaborates the effects that have caused. The finding shows that there are degradations from various performative aspects which are inherent in the traditional methods of Qur’anic learning. Furthermore, the authority of the Qur’anic teacher who was once held by the Qur'anic experts can be in the hands of people with low qualifications.
Highlights
The role of new media in the present has penetrated various aspects of human life, including religion
This article aims to discuss the shift in the methodology of Qur’anic learning in Indonesia that is influenced by media
There are four cases used to map the contestations in the traditional era: Baghdadi, Qiroati, Iqro ', and Yanbu'a. Those have the same characteristic, namely face-to-face learning which is challenged by the new media that infiltrate the Islamic world
Summary
The role of new media in the present has penetrated various aspects of human life, including religion. The relationship of religious people with each other and with their religious texts is getting closer and not insulated. Every person with any background gets the same opportunity and convenience in accessing the scriptures. Various religious followers are increasingly free to share their religious understanding while the shift of religious authority becomes inevitable. New authorities emerge and change the existing "religious experts" standard. The media exposes a new background in the understanding and practice of the scriptures, including in the process of learning the Qur’an in Indonesia
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