Dijital Dindarlık ve Uzlaşımsal Otorite: Endonezya’da Medyatikleşen İslâm ve Ailede Güç Kaymaları

Yıl 2025, Sayı: 55, 60 - 77, 31.12.2025

Mohammad Muafi Himam

https://doi.org/10.59149/sduifd.1702487

Öz

Bu çalışma, Endonezya’nın kentsel Müslüman ailelerinde dijital İslâm’ın yükselişiyle birlikte dini otoritede yaşanan köklü dönüşümleri incelemektedir. Çalışma, YouTube ve sosyal medya gibi dijital platformlar aracılığıyla yayılan medyatik dini içeriklerin, geleneksel olarak ebeveynlerde yoğunlaşan manevi rehberlik yapısını nasıl yeniden yapılandırdığını analiz etmektedir. Kuramsal olarak Stig Hjarvard’ın medyatikleşme teorisi ile Michel Foucault’nun bilgi/güç çerçevesi temel alınmıştır. Genç Endonezyalı Müslümanların, Hanan Attaki, Abdul Somad ve Selefi YouTube vaizleri gibi karizmatik figürlerle kurdukları dijital etkileşimler, dinî meşruiyetin ve aile içi otoritenin yeniden tanımlanmasına yol açmaktadır. Araştırma iki temel dinamiğe dikkat çekmektedir: Birincisi, dijital platformlar gençleri alternatif dinî bilgiye ulaştırarak otoriteyi merkezsizleştirir. İkincisi, gençler dijital ortamda akran temelli manevi topluluklar oluşturarak dini öğrenimi kurumsal yapılar dışına taşır. Aileler bu dönüşüm karşısında pasif kalmaz; kimi zaman dijital vaizleri ev içi dini söylemlere entegre ederken, kimi zaman da bu etkilere direnir. Hanan Attaki’nin kurduğu Pemuda Hijrah (Hicret Gençliği) hareketi, dini tebliği şehirli genç alt kültürlerle harmanlayan bir model sunmaktadır. Onun samimi, hiyerarşik olmayan tarzı özellikle gençler arasında karşılık bulurken, ebeveynlerde ve dini kurumlarda çeşitli endişelere yol açmaktadır. Öte yandan, Abdul Somad ve Selefi figürler (örneğin Khalid Basalamah), daha gelenekçi ve metinsel yorumlarıyla ailelerde fikir birliği oluştururken bir yandan da fikirsel çatışmalar meydana getirmektedir. Bu çalışma, dijital İslam yorumlarının geleneksel otoriteyi sadece zayıflatmadığını, onu dönüştürdüğünü de ortaya koymaktadır. Dini otorite artık diyalojik, duygusal ve estetik tercihlere göre müzakere edilen bir yapıya sahiptir. Aile içindeki İslami uygulamalar hakkındaki tartışmalar sıklıkla dijital içeriklere atıfla şekillenir ve bu durum bilgi üretimindeki güç merkezini değiştirmektedir. Foucault’nun kavramsallaştırdığı şekilde, ebeveynlerin bilgi üzerindeki epistemik kontrolü dijital ortamlara kaymaktadır. Ayrıca, dijital medya sadece bilgi taşıyıcısı değil; aynı zamanda ahlaki disiplinin ve dini kimliğin oluştuğu birer çevre işlevi görmektedir. YouTube, Instagram, Telegram ve WhatsApp gibi platformlar, dini bilgiyi yaymakla kalmayıp, aynı zamanda bu bilginin nasıl sunulacağını, nasıl hissedileceğini ve nasıl içselleştirileceğini de belirlemektedir. Bu bağlamda, dijital medya üç farklı düzeyde işlemektedir: Bir iletişim kanalı olarak dini içeriği yayar, bir dil olarak dini anlamları görsel ve duygusal biçimlerde yeniden üretir ve bir çevre olarak dini. deneyimin kolektif yaşandığı bir atmosfer oluşturur. Bu platformlarda vaazlar, kısa klipler, ayet ve hadis alıntıları görsel efektler ve popüler kültür öğeleriyle süslenerek sunulmaktadır. Bu estetikleşme süreci, dindarlığı geleneksel ritüellerden ayırıp bireysel kimliğin bir parçası haline getirir. Sonuç olarak, dijitalleşmiş dindarlık, aile içi dini rehberliği ortadan kaldırmaz; onu yeniden şekillendirir. Aileler, gelenekle dijital yenilik arasında denge kurarak, dini yaşamı müzakere ederek sürdürmektedir. Bu bağlamda, çalışma, dijital medyanın İslami otoriteyi ve kuşaklar arası ilişkileri nasıl dönüştürdüğünü göstererek, çağdaş Müslüman hayatının yeniden yapılandırılan yönlerine önemli bir katkı sunmaktadır.

Anahtar Kelimeler

Din sosyolojisi , dijital dindarlık , dinî otorite , medyatikleşme , gençlik dindarlığı , aile dinamikleri

Digital Piety and Negotiated Authority: Mediatized Islām and Family Power Shifts in Indonesia

Öz

This study examines the profound transformations in religious authority that have accompanied the rise of digital Islām among urban Muslim families in Indonesia. It analyzes how media-based religious content disseminated through digital platforms such as YouTube and social media restructures the spiritual guidance role traditionally centred within parents. Theoretically, the study is grounded in Stig Hjarvard’s theory of mediatisation and Michel Foucault’s knowledge/power framework. The digital interactions that young Indonesian Muslims establish with charismatic figures such as Hanan Attaki, Abdul Somad, and Salāfi YouTube preachers lead to a redefinition of religious legitimacy and intra-family authority. The research draws attention to two core dynamics: First, digital platforms decentralize authority by enabling youth to access alternative religious knowledge. Second, young people form peer-based spiritual communities in digital spaces, thereby relocating religious learning outside of institutional frameworks. Families do not remain passive in the face of this transformation; at times, they integrate digital preachers into domestic religious discourses, while at other times they resist such influences. The Pemuda Hijrah movement (Hijrāh Youth) movement, founded by Hanan Attaki, presents a model that blends religious preaching with urban youth subcultures. His sincere and non-hierarchical style particularly resonates with the youth, while also raising various concerns among parents and religious institutions. On the other hand, figures such as Abdul Somad and Salāfi preachers (e.g., Khalid Basalamah), with their more traditional and textual approaches, either foster unity within families or generate ideological conflicts. This study reveals that digital Islām does not merely weaken traditional authority; it transforms it. Religious authority has become a dialogical structure negotiated through emotional and aesthetic preferences. Discussions about Islāmic practices within families are often shaped by references to digital content, thereby shifting the centre of power in knowledge production. In Foucault’s conceptualization, parents’ epistemic control over knowledge transitions to digital environments. Furthermore, digital media functions not merely as a carrier of information, but as an environment in which moral discipline and religious identity are shaped. Platforms such as YouTube, Instagram, Telegram, and WhatsApp not only convey religious knowledge but also determine how that knowledge is to be presented, felt, and internalized. In this context, digital media operates on three levels: as a channel that disseminates religious content, as a language that reproduces religious meanings in visual and emotional forms, and as an environment that creates a shared atmosphere for collective religious experience. On these platforms, sermons, short clips, and quotes from the Qur’ān and Hadīth are presented adorned with visual effects and elements of popular culture. This process of aestheticization separates religiosity from traditional rituals and transforms it into a part of individual identity. In conclusion, digital religiosity does not eliminate spiritual guidance within the family; it reshapes it. Families continue their religious lives through negotiation, balancing tradition with digital innovation. In this regard, the study makes a significant contribution to understand how digital media transforms Islāmic authority and intergenerational relationships, illuminating the restructured aspects of contemporary Muslim life.

Anahtar Kelimeler

Religion sociology , religious authority , Meditation , youth religiosity , family dynamics

Kaynakça

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