Tujuan penelitian ini adalah untuk mengetahui fenomena hoax yang marak terjadi di masyarakat. Mengapa berita hoax mudah tersebar di masyarakat dan bagaimana sikap kita menghadapi fenomena berita hoax sesuai ayat Al-Qur’an surat An-Nur ayat 11 dan Al-Hujurat ayat 6. Penelitian ini mengambil studi kasus kerusuhan Papua yang terjadi di Manokwari kemudian menyebar ke berbagai daerah yang puncaknya di Surabaya, aparat dan Organisasi Masyarakat mendatangi asrama mahasiswa Papua dengan tuduhan telah melakukan pengrusakan terhadap bendera merah putih. Kemudian ditemukan bahwa penyebabnya adalah berita hoax yang disebarkan oleh Tri Susanti mantan Caleg Gerindra. Polisi sudah menetapkan Tri Susanti sebagai tersangka dan pemerintah demi menghalau penyebaran berita hoax dan ujaran kebencian di Papua Barat melanjutkan pemblokiran akses internet sampai situasi normal. Penulis juga dapat menyimpulkan bahwa apa yang dituliskan dalam surat An-Nur ayat 11 dan Al-Hujurat ayat 6 bisa diaplikasikan dengan kasus zaman sekarang. Ternyata dalam Al-Qur’an sudah dijelaskan bagaimana cara menyikapi fenomena kasus berita bohong (hoax). Ada beberapa cara untuk mengetahui kebenaran sebuah berita sesuai situs kemenkominfo yaitu hati-hati dengan judul provokatif, liat sumber berita, periksa fakta, keaslian foto dan mengikuti diskusi anti hoax.

A variety of circumstances that occur in the Islamic world sparked the birth of such transnational Islamic movement Hizbut Tahrir, Talbligh, and the Ahmadiyya Jamaat. The transnational nature of the Islamic movement of expansiveness and actively spreading their thinking about Islam belongs to Indonesia. As a country that is the world’s largest Muslim population, Indonesia became fertile ground for the development of transnational Islamic movement. This condition could have made the bases of moderate Islam, which has developed in Indonesia threatened his position. For that it needs the presence of map propagation, especially in Indonesia as the reference design strategy of da’wah that would be used in order to perform filtering and prevent the occurrence of friction with transnational Islamic movement. Therefore, the charity should also be adjusted to the pace of the times, a da’i sued for control of not only the sciences of religion, but also in science and technology. Is thereby expected later a da’i can offset the influence of transnational Islamic movement in Indonesia.

This study is important to explain about self-development in facing the development of communication technology in the 4.0 era. It is proven that the development of communication technology can change communication patterns in human life. But humans shouldnot be controled by technology, but humans basically as controler. The problem is where is the human position in the development of communication technology. This concept needs to be understood so that we do not get traped in the development of communication technology in the 4.0 era. This research uses ethnometodology method to find forms of self-readiness in facing communication technology development. Data collected through observation, documentation and literature review, then analyzed the documentation. This study uses the naturaltology communication approach, to explain the relationship of communication formed in oneself with the development of communication technology. The results explain that self-development becomes the potential and self-readiness that must be possessed by every human being in the face of the development of communication technology. The development of communication technology can classify humans in two positions, namely technology coaches or technology consumers. Adjustment to theposition as consumers can deliver us to easy and practical communication, such as the benefits of the internet, smartphones, television and so on. The development of communication technology is a global development that cannot be stoped or anticipated. Humans need to adapt themselves to technological developments, so they can understand it.

Dakwah is basically a social activity that allows people to meet with various social backgrounds in it. Because of its nature as a social activity, plurality becomes a necessity in dakwah. Nevertheless, pluralism as a reality sometimes becomes a problem in society. This article aims to describe the problem between dakwah and pluralism with the subject of the meaning of pluralism, its reality in the history of Islamic dakwah, and the attitude that must be developed in responding to it. The study showed that pluralism is generally interpreted as diversity in various aspects of life, including religion, which is believed to originate from one source even though this causes controversy. Historically Islam recognized the reality of religious pluralism. This fact shows that in Islam differences of belief are not obstacles to managing social life together as a form of acceptance of religious pluralism. Some attitudes that must be developed to be able to accept the reality of religious pluralism in daily life include interfaith dialogue, conducting "passing over" and "coming back" activities, or making efforts to increase multiculturalism insight to all elements of society. All of this can be done through the Islamic dakwah, with its various approaches, has become a massive Islamic religious social movement and is able to reach all aspects of Islamic society life.

Penelitian ini bertujuan untuk mengetahui bagaimana konflik sosial dalam konstruksi pemberitaan Lombok Post dan bagaimana kognisi mental jurnalis dalam pemberitaan konflik. Peneliti menggunakan kajian keilmuan analisis wacana kritis dengan pendekatan Van Dijk. Van Dijk dalam mengamati pemberitaan identik dengan beberapa item: konteks, kognisi sosial, dan teks. Dalam penelitian ini peneliti memfokuskan analisis pada teks berita konflik. Berdasarkan hasil penelitian yang sudah dilakukan terkait konstruksi pemberitaannya, Peneliti menemukan adanya penguasaan yang diberikan jurnalis Lombok Post kepada beberapa kelompok. Seperti, penguasaan dalam mengangkat sumber berita, mengangkat 1 narasumber dalam beberapa berita serta terdapat pelanggaran Kode Etik Jurnalistik. Dalam konteks kognisi sosial sendiri, dalam mengambil sudut pandang peristiwa konflik tersebut jurnalis lebih terfokus pada hal-hal yang bersifat anarkis seperti, insident pembakaran post polisi, dan korban penembakan.

Rapid environmental changes as a result of globalization and the development of science and technology, it must be acknowledged that it has provided islamic propaganda activities. On the other hand, reises concems about the development of behavior especially our young generation, with the emergence of a new life culture that tends to move away from the values of spirituality. Islamic propaganda must be made as attractive as possible by utilizing information technology as the main tool from the positive side, the devolopment of information technology has rasied strong awareness among some of our young generation of the inportance of having expertise and the main skill is to support a better future life, in order to fill the third melenium era which is reffered to as the information age and this technology has at least led to an optimistic attitude, our young generation in general has had the readiness to face these changes.

The public sphere in the midst of the Covid-19 pandemic experienced significant dynamics, because public sphere which is a shared property space as an arena for sharing public opinion is limited, especially in the Islamic view which emphasizes avoiding the plague. Moving away from the Covid-19 outbreak means staying away from the crowd as a form of priority to avoid danger. This study aims to describe public space in different circumstances amid a pandemic in an Islamic and multicultural perspective. The research method used is literature study through indepth analysis in parsing the problem in accordance with the term of research. The results of the research showed that public space in the middle of the Covid-19 pandemic experienced a shift in function to become a virtual public sphere. The phenomenon of public sphere in Islamic view and multicultural communication is normatively direct and threatening during the pandemic because it risks inviting a crowd so that many virtual-based spaces become active and effective spaces as dimensions of public sphere in the Covid-19 pandemic era.Keywords: Public Sphere, Islam, Multicultural Communication, Covid-19