Hadith Content About Women on Instagram: Analysis of Religious Account Strategies to Attract Followers

This study analyzes the reception of hadiths conveyed through the Instagram Reels platform. The background of this research is driven by the rapid development of digital media, which influences the way religious messages, especially hadiths, are delivered and received. Instagram Reels, as a feature of Instagram, allows the presentation of short-duration video content that is more engaging to the younger generation and easier to absorb compared to longer videos. This study raises two research questions: first, the form of hadith reception and responses to the hadith content on the Reels Instagram account @khalidbasalamahofficial; and second, the functional reception analysis of the hadith content on the Reels Instagram account @khalidbasalamahofficial. This study employs a qualitative method with a field and library research approach. Primary data is obtained by identifying hadith content on the Reels Instagram account @khalidbasalamahofficial, while secondary data consists of relevant literature, both online and offline, as well as journals discussing hadiths. Data collection techniques are carried out through documentation study, which includes screenshots and an analysis of the comments on the uploaded videos.The results of this study show that, first, the shift of hadith texts from print format to visual media (video) makes the practice of hadith reception more flexible, allowing the messages to be more easily received by Instagram users. Second, it was found that positive responses demonstrate a more dominant functional reception compared to negative responses. This is reflected in the screenshots and analysis of comments on the uploaded videos, which indicate that the hadiths presented are well-received by the audience.

This research is motivated by the fact that the forms of hadith content that are spread on Lughoty.com, @RisalahMuslimID, and @thesunnah_path accounts are not always complete in the structure of a hadith and are not always considered authentic. This study aims to discuss the content of hadith on social media in social networks Facebook, Twitter, and Instagram with the sample accounts Lughoty.com, @RisalahMuslimID, and @thesunnah_path. This research is a qualitative type through a literature study that analyzes hadith content on social media using content analysis methods. The results and discussion of this study are an understanding of contextualization of hadith in the 21st century with technological advances in the information sector, and the form of hadith content on Lughoty.com, @RisalahMuslimID, and @thesunnah_path accounts does not always have a complete structure in a hadith. This study concludes that the hadith content found on social media in the Facebook, Twitter, and Instagram social networks on the Lughoty.com, @RisalahMuslimID, and @thesunnah_path accounts are not always judged to be authentic or hasan nor are all hadiths found on social networks. have completeness so that it is necessary to re-examine the obtained hadith to find the truth about the quality of a hadith.

Background and Objectives : Social media has become a new space for conveying understandings of hadith, including through the Instagram account @rahmadotid, which actively discusses religious issues related to women. This study aims to examine how the reading of asbāb al-wurūd is applied in the hadith content uploaded by the account. Methodology: This research uses qualitative methods and library research. The focus of this research is the @rahmadotid Instagram account because it is a social media that actively answers religious issues, especially related to women. This research is limited to three hadith contents, namely the hadith about the prohibition of wives rejecting their husbands' invitations, the hadith about dowry, and the hadith about the wife's deeds that lead to heaven. Main Results: The research shows that the Instagram account @rahmadotid understands the first hadith contextually by reading the macro asbab al-wurud. The second hadith is understood contextually through the connection with other narrations without including asbab al-wurud. While the third tradition is understood textually because no asbab al-wurud is found related to the tradition. From these three traditions, it appears that the @rahmadotid Instagram account seeks to present an understanding that is just for women. Contribution:This study contributes by mapping the contextual and textual approaches used in the interpretation of hadith on social media. The findings highlight efforts to present hadith interpretations that are more just and equitable for women in digital spaces. Conclusion:The results of the study show that the reading of asbāb al-wurūd is applied variably according to the characteristics of each hadith examined. This approach produces interpretations that are more inclusive and responsive to issues concerning women.

This study aims to discuss the da’wa of Islam in relation to social media and how to challenge the mainstream of Islam among millennial generations in the community of Gorontalo City. The problem of this research is how the use of social media as a vehicle for da’wa for the millennial generation in Gorontalo City and what the challenges of da'wa for the millennial generation in Gorontalo City. This research uses qualitative methods, where data is obtained through observation, interviews and documentation studies. The findings of this study that social media can be used as a medium of da'wa especially for millennial generations. His da'wa material is the same as da'wa material in general, but the packaging follows the tastes of the millennial generation. Da'wa material on social media can be in the form of short narratives, pictures, or videos. Da'wa messages are delivered casually without patronizing. Nevertheless there are challenges of da’wa on social media for the millennial generation in the form of the spread of hoaxes behind religious messages and the lack of adequate capacity of the millennial generation to filter religious messages so that they absorb whatever they find on social media. In conclusion, social media can be an alternative medium of da'wa in the delivery of da'wa for the millennial generation. However, there must be literacy efforts in accepting and understanding religious messages in social media so that they are not trapped in the massive hoax trap of today.

Da’wa, Social Media and Challenge the Mainstream of Islam among Millennial Generation

Social media plays a big role in the process of mediatising hadith in Indonesia. Instagram, Tiktok and Twitter are the social media used by most Indonesians. In the digital era, hadith is conveyed through these social media. The delivery is considered more effective because it can reach more audiences. This paper aims to see how the mediatisation of hadith on social media, especially in Indonesia, as well as the response of netizens to the mediatisation of hadith spread on social media. The results of this study show that the form of hadith mediatisation on social media is influenced by the goals and intentions of the account owner. The purpose and intention of the account owner are reflected in the hadith and narrative used in the content. Meanwhile, hadith content that has a lot of responses from netizens is content that tends to blend the Islamic Shari'ah derived from hadith with the reality in society.

The processes of digitization and mediatization, which are affecting and expanding into more and more areas of our everyday lives, do not bypass the religious sphere and its events either. Nowadays, the Csíksomlyó Pentecost Pilgrimage is often referred to as one of the most significant religious and Hungarian national events in the Carpathian Basin, attracting hundreds of thousands of pilgrims annually. In recent years, social media has played an increasingly important role in the experience and representation of the pilgrimage. The aim of this study is to explore how the experience of the pilgrimage participants is represented on the Facebook social platform, with particular focus on the visual and textual content of public posts. The research employs a qualitative content analysis method to examine public Facebook posts related to the pilgrimage. The analysis centers on questions such as what narratives, stories, and layers of meaning the participants construct about their pilgrimage experiences. How do they narrate their experiences, what elements do they emphasize, how do they structure their experiences, and what emotional, cultural, or religious messages do they convey in the textual and visual content of their posts? The research also investigates how the posts capture the spirit of the pilgrimage, and to what extent religious and non-religious (such as Hungarian national) content appears in them, and what discourses we can infer from these. Keywords: digitalization, mediatization, the Pentecost Pilgrimage of Csíksomlyó, social media, visual representations, discourse

The depiction of alcohol is the focus of a growing number of content analyses in the field of social media research. Typically, the occurrence and nature of alcohol representations are coded to measure the prevalence, normalization, or even glorification of alcohol and its consumption on different social media platforms (Moreno et al., 2016; Westgate & Holliday, 2016) and smartphone apps (Ghassemlou et al., 2020). But social media platforms and smartphone apps also play a role in the prevention of alcohol abuse when they disseminate messages about alcohol risks and foster harm reduction, abstinence, and sobriety (Davey, 2021; Döring & Holz, 2021; Tamersoy et al., 2015; Westgate & Holliday, 2016). Field of application/theoretical foundation: Social Cognitive Theory (SCT; Bandura 1986, 2009) as the dominant media effects theory in communication science, is applicable and widely applied to social media representations of alcohol: According to SCT, positive media portayals of alcohol and attractive role models consuming alcohol can influence the audience’s relation to alcohol. That’s why positive alcohol portayals in the media are considered a public health threat as they can foster increased and risky alcohol consumption among media users in general and young people in particular. The negative health impact predicted by SCT depends on different aspects of alcohol portrayals on social media that have been traditionally coded in manual content analyses (Beullens & Schepers, 2013; Mayrhofer & Naderer, 2019; Moreno et al., 2010) and most recently by studies relying on computational methods for content analysis (e.g. Ricard & Hassanpour, 2021). Core aspects of alcohol representations on social media are: a) the type of communicator / creator of alcohol-related social media content, b) the overall valence of the alcohol portrayal, c) the people consuming alcohol, d) the alcohol consumption behaviors, e) the social contexts of alcohol consumption, f) the types and brands of consumed alcohol, g) the consequences of alcohol consumption, and h) alcohol-related consumer protection messages in alcohol marketing (Moreno et al., 2016; Westgate & Holliday, 2016). For example, a normalizing portrayal shows alcohol consumption as a regular and normal behavior of diverse people in different contexts, while a glorifying portrayal shows alcohol consumption as a behavior that is strongly related to positive effects such as having fun, enjoying social community, feeling sexy, happy, and carefree (Griffiths & Casswell, 2011). While criticism of glorifying alcohol portrayals in entertainment media (e.g., music videos; Cranwell et al., 2015), television (e.g., Barker et al., 2021), and advertising (e.g., Curtis et al., 2018; Stautz et al., 2016) has a long tradition, the concern about alcohol representations on social media is relatively new and entails the phenomenon of alcohol brands and social media influencers marketing alcohol (Critchlow & Moodie, 2022; Turnwald et al., 2022) as well as ordinary social media users providing alcohol-related self-presentations (e.g., showing themselves partying and drinking; Boyle et al., 2016). Such alcohol-related self-presentations might elicit even stronger identification and imitation effects among social media audiences compared to regular advertising (Griffiths & Casswell, 2011). Because of its psychological and health impact, alcohol-related social media content – and alcohol marketing in particular – is also an issue of legal regulation. The World Health Organization states that “Europe is the heaviest-drinking region in the world” and strongly advocates for bans or at least stricter regulations of alcohol marketing both offline and online (WHO, 2020, p. 1). At the same time, the WHO points to the problem of clearly differentiating between alcohol marketing and other types of alcohol representations on social media. Apart from normalizing and glorifying alcohol portayals, there are also anti-alcohol posts and comments on social media. They usually point to the health risks of alcohol consumption and the dangers of alcohol addiction and, hence, try to foster harm reduction, abstincence and sobriety. While such negative alcohol portayals populate different social media platforms, an in-depth investigation of the spread, scope and content of anti-alcohol messages on social media is largely missing (Davey, 2021; Döring & Holz, 2021; Tamersoy et al., 2015). References/combination with other methods of data collection: Manual and computational content analyses of alcohol representations on social media platforms can be complemented by qualitative interview and quantitative survey data addressing alcohol-related beliefs and behaviors collected from social media users who a) create and publish alcohol-related social media content and/or b) are exposed to or actively search for and follow alcohol-related social media content (e.g., Ricard & Hassanpour, 2021; Strowger & Braitman, 2022). Furthermore, experimental studies are helpful to directly measure how different alcohol-related social media posts and comments are perceived and evaluated by recipients and if and how they can affect their alcohol-related thoughts, feelings, and behaviors (Noel, 2021). Such social media experiments can build on respective mass media experiments (e.g., Mayrhofer & Naderer, 2019). Insights from content analyses help to select or create appropriate stimuli for such experiments. Last but not least, to evaluate the effectiveness of alcohol marketing regulations, social media content analyses conducted within a longitudinal or trend study design (including measurements before and after new regulations came into effect) should be preferred over cross-sectional studies (e.g., Chapoton et al., 2020). Example Studies for Manual Content Analyses: Coding Material Measure Operationalization (excerpt) Reliability Source a) Creators of alcohol-related social media content Extensive explorations on Facebook, Instagram and TikTok Creators of alcohol-related social media content on Facebook, Instagram and TikTok Polytomous variable “Type of content creator” (1: alcohol industry; 2: media organization/media professional; 3: health organization/health professional; 4: social media influencer; 5: ordinary social media user; 6: other) Not available Döring & Tröger (2018) Döring & Holz (2021) b) Valence of alcohol-related social media content N = 3 015 Facebook comments N = 100 TikTok videos Valence of alcohol-related social media content (posts or comments) Binary variable “Valence of alcohol-related social media content” (1: positive/pro-alcohol sentiment; 2: negative/anti-alcohol sentiment) Cohen’s Kappa average of .72 for all alcohol-related variables in codebook* Döring & Holz (2021) *Russell et al. (2021) c) People consuming alcohol N = 160 Facebook profiles (profile pictures, personal photos, and text) Portrayal of people consuming alcohol on Facebook profiles Binary variable “Number of persons on picture” (1: alone; 2: with others) Cohen’s Kappa > .90 Beullens & Schepers (2013) d) Alcohol consumption behaviors N = 160 Facebook profiles (profile pictures, personal photos, and text) Type of depicted alcohol use/consumption Polytomous variable “Type of depicted alcohol use/consumption” (1: explicit use such as depiction of person drinking alcohol; 2: implicit use such as depiction of alcohol bottle on table; 3: alcohol logo only) Cohen’s Kappa = .89 Beullens & Schepers (2013) N = 100 TikTok videos Multiple alcoholic drinks consumed per person Binary variable “Multiple alcoholic drinks consumed per person” as opposed to having only one drink or no drink per person (1: present; 2: not present) Cohen’s Kappa average of .72 for all alcohol-related variables in codebook Russell et al. (2021) N = 100 TikTok videos Alcohol intoxication Binary variable “Alcohol intoxication” (1: present; 2: not present) Cohen’s Kappa average of .72 for all alcohol-related variables in codebook Russell et al. (2021) N = 4 800 alcohol-related Tweets Alcohol mentioned in combination with other substance use Binary variable “Alcohol mentioned in combination with tobacco, marijuana, or other drugs” (1: yes; 2: no) Cohen’s Kappa median of .73 for all pro-drinking variables in codebook Cavazos-Rehg et al. (2015) e) Social contexts of alcohol consumption N = 192 Facebook and Instagram profiles (profile pictures, personal photos, and text) Portrayal of social evaluative contexts of alcohol consumption on Facebook and Instagram profiles Polytomous variable “Social evaluative context” (1: negative context such as someone looking disapprovingly at a drunk person; 2: neutral context such as no explicit judgment or emotion is shown; 3: positive context such as people laughing and toasting with alcoholic drinks) Cohen’s Kappa ranging from .68 to .91 for all variables in codebook Hendriks et al. (2018), based on previous work by Beullens & Schepers (2013) N = 51 episodes with a total of N = 1 895 scenes of the American adolescent drama series “The OC” Portrayal of situational contexts of alcohol consumption in scenes of a TV series Polytomous variable “Setting of alcohol consumption” (1: at home; 2: at adult / youth party; 3: in a bar; 4: at work; 5: at other public place) Polytomous variable “Reason of alcohol consumption” (1: celebrating/partying; 2: habit; 3: stress relief; 4: social facilitation) Cohen’s Kappa for setting of alcohol consumption .90 Cohen’s Kappa for reason of alcohol consumption .71 Van den Bulck et al. (2008) f) Types and brands of consumed alcohol N = 17 800 posts of Instagram influencers and related comments Portrayal of different alcohol types and alcohol brands in Instagram posts Polytom

This study analyses the communication models used by two preachers, Habib Husein Jafar and Aab Elkarimi, to spread Da’wah messages through Da’wah phenomena on social media. This research focuses on how these two preachers use social media, especially TikTok and Instagram, to communicate religious messages and raise relevant social and political issues. The analysis method is carried out by observing the TikTok content of the two preachers and analyzing their communication approach. The results show that the preacher Habib Husein Jafar adopts a modern and youth-friendly communication style, with an appearance and speaking style different from the general image of "Habib". He utilizes everyday social phenomena as an entry point to deliver Islamic religious messages that young people can accept. Besides that, Aab Elkarimi, as a young content creator, adopts a critical approach to presenting in-depth analyses of social, political and religious issues. He invites his audience to think critically about the phenomenon and relate it to the teachings of Islam. Both reached their target audience, young people, with positive effects. Their messages help build a deeper understanding of Islamic teachings, overcome negative stereotypes of religion, and encourage a more critical view of social and political issues. This research provides insights into how preachers can use social media as an effective tool to spread religious messages and bridge the gap between religious teachings and the social and political realities their audiences face in today's digital age.

The rapid development of digital technology has opened new opportunities for Islamic da’wah, including within online gaming environments, allowing young generations to interact and interpret religious messages virtually. This study aims to understand Islamic da’wah practices on Roblox and how young users perceive and disseminate religious messages. A qualitative case study approach was employed, involving digital observation, content documentation, and interaction analysis among avatars within the Roblox platform. Findings reveal diverse da’wah activities, such as virtual study sessions, worship simulations, and Islam-themed roleplay communities, which are shared on social media, particularly TikTok, generating high engagement through likes, comments, and shares. Immersive in-game interactions combined with cross-platform dissemination effectively extend the reach of da’wah messages. Positive responses from both youth and parents indicate that adapting traditional da’wah to virtual spaces is effective, establishing a game-based da’wah model relevant to the digital cultures of Generations Z and Alpha. In conclusion, integrating Roblox and social media creates a participatory, effective, and culturally relevant da’wah model for today’s digital youth.

As communication technology continues to evolve, this has also revolutionized how religious messages are presented on social media, particularly for celebrity Muslim preachers. They can easily connect with their followers and create da’wah messages using various social media tools, such as reels, stories, and live streams. In Malaysia, some preachers have become instant celebrities, with millions of followers who are willing to like, reshare and repost their messages. What factors though contribute to the persuasiveness of religious messages posted on social media by celebrity Muslim preachers? Elaboration likelihood model (ELM) examines the persuasiveness of messages based on how they are processed by the recipient. Accordingly, hypotheses were tested based on ELM. This quantitative study employed a cross-sectional survey design with 423 university students in Malaysia. The research instrument was constructed using Google Form and distributed online among the survey respondents. They must follow at least one celebrity Muslim preacher on social media to participate in the study. Mediation and moderated mediation models (model 4 and 7) were tested using the PROCESS macro. Overall, this study provided some support for ELM; argument quality predicted both belief in da’wah messages and sharing intent. Belief mediated the relationship between argument quality and sharing intent. However, personal involvement did not moderate the relationship between argument quality and sharing intent, through belief. Implications of these findings on ELM and the persuasiveness of religious messages on social media will be deliberated.

The use of social media is a growing trend among plastic and reconstructive surgery residency programs. Given the visual focus, compared to other social media apps, it is no surprise that Instagram is the dominant social media platform for plastic and reconstructive surgery residency programs. Currently, over 85 percent of plastic and reconstructive surgery residency programs maintain Instagram accounts, underscoring increased interest in using social media to promote their programs and educate the public.1 Now, in the coronavirus disease of 2019 era, social media presence is even more vital, as most communication, subinternships, and interviews will be virtual for the 2021 Match. Plastic and reconstructive surgery residency applicants have shown high levels of engagement with various social media platforms; Instagram is the most heavily used.2 However, there are no studies that investigate plastic and reconstructive surgery residency program Instagram engagement data and correlate post characteristics to the degree of engagement from the general social media community. Engagement analytics are commonly used by businesses, including plastic surgeons, to gauge how well they connect with their target audience.3,4 These data include information on impressions (number of times a post was viewed), interactions (number of actions taken directly from a post, including website clicks, e-mails, profile visits, and hyperlink clicks), reach (number of unique accounts that viewed a single post), and follows (number of new followers received from a post).3 Impressions and reach tell a user how many times a post has been viewed in total and how many unique accounts have viewed the post regardless of whether the post was "liked."3 Therefore, a post may not receive a large number of likes but may have high viewership, which can still mean valuable face time with the target audience for name recognition, recruitment, and branding. We searched Instagram in April of 2020 for all accounts associated with United States Plastic Surgery Residency programs. Four accounts—@harvard_plastic_surgery, @hopkinsplasticsurgery, @umichplasticsurgery, and @stanfordplastic—all had greater than 2500 followers. This was a higher number of followers compared to all other plastic and reconstructive surgery program accounts; the fifth most followed account had 2050 followers. Insight data, provided by Instagram for all "business" accounts, from each selected account were collected for posts between July of 2017 and May of 2020. Data from 832 posts were organized by type of media, number of images/videos, post content (Fig. 1), and tags, and then analyzed for correlations to different engagement fields.Fig. 1.: Number of posts including a category of content. Top categories included national conferences and resident life.Our study showed that certain post content helps drive higher engagement statistics, including operative cases, resident life, outdoor scenery, and awards/accolades. The most significant relative increase in engagement statistics occurs with posts regarding operative cases and resident life (inside/outside the hospital) (Fig. 2).Fig. 2.: Analysis of percentage change in likes relative to post content. *Statistically significant (p < 0.05). Operative cases and awards/accolades had the highest significant relative increase. National conference content was the only category to show a significant relative decrease of likes.Based on the data collected in this study, the ideal social media posts contain two facets: (1) posts with content showing residents and attending physicians operating, receiving awards/accolades, and enjoying life outside the hospital; and (2) posts where individuals and organizations are tagged. The general public, along with medical/plastic surgery professionals, appears to desire a glimpse into the operating room, a previous black box for many, and peek behind the scrub cap and mask of the surgeons.4 Interestingly, we found that national conferences were the most common content on the four accounts, but demonstrated significantly worse engagement data across all categories. This highlights a disconnect between what surgeons and surgical residents may think is interesting (research, presenting at conferences) and what the general public views as stimulating. This information can be important to programs looking to increase social media engagement and expand their social media followers in a short period. Of course, this information must be confined within the ethical and moral standards of the field. Studies within plastic and reconstructive surgery show more social media use among private practice surgeons compared to reconstructive/academic surgeons.4 However, most hospitals have a Web-based social media presence and use it for hospital promotion, education, community partnership, and fundraising purposes.5 Being "social media literate" and being able to cultivate an online presence and community will likely be increasingly vital in the academic setting. Plastic and reconstructive surgery residency social media accounts are important not only for branding, social network cultivation, and resident recruitment, but also as a tool to teach the next generation of plastic surgeons proper and ethical social media use. Plastic and reconstructive surgery residents have been found to have a much higher use of social media compared to practicing plastic surgeons.4 This trend will most likely continue as residents grow into young surgeons. Further prospective investigation into other plastic and reconstructive surgery residency Instagram accounts would further identify well-received and popular content. Programs can use these data to optimize engagement of their target audience and capitalize on this social media opportunity. DISCLOSURE Dr. Eberlin is a consultant for AxoGen, Integra, Checkpoint, and Tissium. Dr. Leto Barone is the founder and chief medical officer of ReconstratA, LLC. The remaining authors have no financial disclosures to report.

This journal discusses the role and strategy of optimizing preaching (dakwah) through social media, particularly in the context of the millennial generation. The modern era, dominated by social media, compels speakers to adapt preaching methods to be more effective and relevant. The goal of preaching remains to ensure understanding and implementation of religious teachings by the audience (mad'u). This literature study employs a descriptive analysis approach with a focus on social media as the main tool for preaching. Social media facilitates two-way interaction, accelerates message dissemination, and fosters creativity in delivering religious content. Optimizing preaching is achieved through the utilization of information and communication technology, especially through mass media and social media. The influence of Islam on social media emphasizes the importance of ijtihad (independent reasoning) by preachers in adapting Islamic messages to formats suitable for these platforms. The article also highlights the challenges of preaching in the modern era, particularly in addressing the communication preferences and lifestyles of the millennial generation, who tend to be online. By integrating religious messages with social media platforms, preaching can reach a broader and more diverse audience without geographical limitations. In conclusion, the optimal approach to preaching in the current era requires mastery of social media as the primary means of disseminating religious messages, especially to reach the millennial generation, which is the main focus in this digital age.

Abstract. This research explores the shift in the function of hadith in the use of social media, particularly Instagram, as a promotional tool for Islamic investment by the Shafiq id account. Hadith, initially a source of Islamic law, has now been adapted into a modern marketing instrument to increase company revenue. Hadith content is creatively packaged to support product promotion, influencing readers' responses and assessments. This study covers financial literacy, risk perception, and factors affecting investment interest in the Islamic Capital Market. In the context of Islamic crowdfunding, the research highlights the definition of crowdfunding, particularly Islamic securities crowdfunding (SCF), and its investment instruments, such as sukuk. PT Shafiq Digital Indonesia is introduced as a provider of Islamic crowdfunding services. Analysis of data from Shafiq id's Instagram posts indicates that the use of hadith content does not significantly affect the success of sukuk issuance, which is more influenced by public enthusiasm and investment trends. This study examines the modification of hadith use as an advertising medium for Islamic investment, showing that hadith has been commodified and used as a tool for economic legitimacy, creating a commercial identity within the Islamic investment industry. This research provides insights into the shift in the function of hadith on social media and its impact on religious practices in business and investment contexts. Abstrak. Penelitian ini mengeksplorasi pergeseran fungsi hadis dalam penggunaan media sosial, khususnya Instagram, sebagai alat promosi investasi syariah oleh akun Shafiq id. Hadis, yang awalnya sebagai sumber hukum Islam, kini diadaptasi menjadi instrumen pemasaran modern untuk meningkatkan omset perusahaan. Konten hadis dikemas secara kreatif untuk mendukung promosi produk, memengaruhi respons dan penilaian pembaca. Kajian ini mencakup literasi keuangan, persepsi risiko, serta faktor yang memengaruhi minat investasi di Pasar Modal Syariah. Dalam konteks urun dana syariah, penelitian menyoroti definisi crowdfunding, khususnya securities crowdfunding (SCF) syariah, dan instrumen investasinya seperti sukuk. PT Shafiq Digital Indonesia diperkenalkan sebagai penyedia layanan permodalan urun dana syariah. Analisis data postingan Instagram Shafiq id menunjukkan bahwa penggunaan konten hadis tidak secara signifikan memengaruhi kesuksesan penerbitan sukuk syariah, melainkan lebih dipengaruhi oleh animo masyarakat dan tren investasi. Penelitian ini mengkaji modifikasi penggunaan hadis sebagai media advertensi investasi syariah, menunjukkan bahwa hadis terkomodifikasi dan digunakan sebagai alat legitimasi ekonomi, menciptakan identitas komersial dalam industri investasi syariah. Penelitian ini memberikan wawasan tentang pergeseran fungsi hadis di media sosial dan dampaknya pada praktik agama dalam bisnis dan investasi.

Government Surveillance and Counter-Surveillance on Social and Mobile Media: The Case of Iran (2009)