Social Media Fiqh: Social Media Use Intensity and Family Harmony in Tulungagung Regency

The use of social media by women is oftentimes understood as a detriment to family sustenance. As a result, the stigmatization of social media user and social media misuse aspects is often associated with women. In addition, in family structures, men hold a very strong position. The men’s authority then has implications for the control and intervention against their wives in the use of social media. Based on this phenomenon, this qualitative study with a case study on women's activities on social media in Tulungagung Regency aimed to formulate an ijtihad model of the fiqh of social media with maqashid sharia and social reality as the basis. The findings of this study show that: 1. The intensity of women’s activities in social media in Tulungagung Regency, in essence, is adjusted to the needs and goals in the use of social media, 2. Women’s activities in social media in Tulungagung Regency, in essence, has implication for creating harmony in the family, 3. Women’s activities in social media in Tulungagung, in essence, is an actualization of social media fiqh, and 4. The implications of women’s social media activities in Tulungagung are the embodiment of social media fiqh.


INTRODUCTION
The diffusion of social networking sites (SNSs) such as Facebook, Instagram, Twitter, WhatsApp has reached every corner of the world. In 2011, Alexa, a web traffic tracking company, ranked the sites above as the most visited sites in the world (Homero Gil De Zuniya, Nakwon Jung, 2012). The rising popularity of social media today has engendered a new debate, can the rapid growth of social media have positive implications for society? Or vice versa? The rapid growth of social media applications has resulted in a significant increase in the use of social media by the younger generation (Aswan, 2017), especially women. For women, the use of social media has a number of implications, both positive or negative ones. The positive implications are attained when women can use social media wisely. While the negative implications may be the issue of scam experienced by women (Norsiah Abdul Aziz, Mohd Sobhi Ishak, 2016).
The existence of the internet certainly has various implications for changing people's lives (Iffatin Nur & Muhammad Ngizzul Muttaqin, 2020). In particular, the internet also has a very big influence on women's lives, where it provides personalized activities in using social media for daily lives (Iffatin Nur & Muhammad Ngizzul Muttaqin, 2020b). Without exception, this also happens in Indonesia. According to Betty Alisjahbana, an information and communication technology expert, Indonesian women make up 10% of the use of social media.
Social media users among women are mostly professionals, followed by housewives who use it to support and obtain information and to help productivity in their lives (Evawani Elysa Lubis, 2014).
Female social media users in Indonesia are largely big city residents, although in its diffusion internet technology allows women everywhere to utilize and use social media. In line with Betty Alisjahbana in Kartini Next Generation Award 2013 in Jakarta, Indonesian women who use communication and information technology for self-empowerment and have implications for the surrounding environment deserve an award. In a study by Pew Research Centre, an organization focused on the internet, science, and technology, women dominate the use of social media with 76%, while men followed closely with 72% (Evawani Elysa Lubis, 2014). M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y | 209 Adverse and negative implications from the overuse of social media are, among others, divorce. In a survey conducted by the American Academy of Matrimonial Lawyers, lawyers reported an 80% increase in divorce due to social media. Many people have revealed with physical evidence from photos and statuses on social media that are the driving force for divorce. This problem emerged because husbands and wives were deemed to put social media first and be more engrossed in it instead of caring about their families. Furthermore, infidelity in a way is facilitated through social media (Putu Elmira, 2018).
As found by the researchers, Tulungagung Regency is a fairly busy and regency. This is due to Tulungagung having access to transportation and various tourist facilities. Such conditions make people in Tulungagung Regency are exposed to progress and knowledge in the current millennial era, one of which is the use of social media.  Through a mapping of various problems related to social media use mentioned above, it can be concluded that social media has a significant implication and effect on family harmony and sustenance. Thus, the construction of social media fiqh through social media communication in the family is deemed necessary in order to respond to the various problems of using social media in the family. The essence of Islamic law (fiqh) in solving problems is still quite effective. It is because Islamic law is still believed to be the source of behavioral orientation to be followed. Social media fiqh in this case may be understood as a source of guidance for community behavior as a religious solution in dealing with these problems. This fiqh will contain values, principles, and rules about how humans should use and utilize social media as a new world in family life.

METHOD
This study was constructed upon the argument that the formulation of fiqh becomes a necessity when problems in contemporary society arise. For example, in its relation to social media activities, family sustenance was one of the parameters whether social media is needed in a family. As an effort to formulate social media fiqh, this study used a qualitative approach with a case study design (Bogdan, R.C & Biklen, 1998). The data collection techniques used were in-depth interviews, participant observation, and documentation (Guba, E., 1999). The informants in the in-depth interview were sakinah family extension workers of the FKPAI of the Ministry of Religious Affairs of Tulungagung Regency, wives and husbands in Tulungagung Regency spread across several sub-districts with different professions. During the data collection using an observational technique, the researcher closely observed social media culture in the family sphere.
Meanwhile, for documentation, the researcher involved sakinah family extension by the sakinah family extension workers of the FKPAI of the Ministry of Religious Affairs of Tulungagung Regency. The data was analyzed using single case data analysis. Furthermore, checking the validity of the data was done through triangulation techniques, checking by members and peer discussions (Yin, 1994). During the data triangulation stage, the researcher pursued data veracity through interviews with those who had differing perspectives in the use of social media by women, such as husbands and children. Furthermore, checking by members and peer discussions were the researcher's efforts to gain input through M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y | 211 discussion. In this case, the discussion involved students and lecturers of the to always be able to respond to every problem that exists in social reality (Muhammad Ngizzul Muttaqin & Iffatin Nur, 2019). The narrow and classical interpretation of fiqh is the limitation of its application to all laws relating to certain fields that are private and not public over a very long period of time which are well discussed (Bernard G. Weiss, 2007).
In contrast to the definition of fiqh in the contemporary era (Anjar Nugroho, 2005), fiqh (Islamic law) is defined as a rule that not only pertains to human actions related to law, but also to law, creed, ethics, morals, and all points of view of life that lead to the benefit of individuals and groups. Such definition is 212 | T h e J o u r n a l o f S o c i e t y a n d M e d i a 6 ( 1 ) a response to phenomena in individual, family, organizational and state life. In the history of Islamic science, there is no doctrine that has received very serious attention to date other than fiqh (Islamic law). It has been expressed by many groups, both among Muslims themselves and external groups. For example, Al-Jabiri underlined (Muhammad Abid al-Jabiri, 2009): "Actually, when looking at the products of Islamic civilization's thought, both in terms of quantity and quality, it will appear that Islamic law (fiqh) unequally ranks first. In fact, it is almost certain that, until recently, not a single Muslim house, from the Gulf to the Atlantic even in the interior of Asia and Africa, was devoid of Islamic law (fiqh).
Thus, from this point of view, fiqh is an aspect that is most evenly distributed in As something that holds a paramount position in Islam, Islamic law (fiqh) is the product of the thoughts of Islamic jurists carried out by interpreting the normativity of texts that are adapted to the needs of the times. In the treasures of classical Islamic law (fiqh), it is known that there is a school of fiqh illustrating the propensity of Islamic law experts (fuqaha') in carrying out ijtihad (intellectual exercise). The propensity is influenced by various approaches and methodologies use in the study of Islamic law (ijtihad al-hukm). One of these schools is a seemingly liberal school of fiqh, where this school provides an ample opportunity for the mind to be involved in the process of istimbath al hukm (determination of Islamic law). There is also a seemingly literal school, where the determination of Islamic law involves texts more than reason (Ahmad Syafi'i SJ, 2016).
The various schools of fiqh in the classical era reflected the need for society more than arguments based on certain methodologies which is an understatement to not state that it has absolutely no practical value. Like Imam Abu Hanifah who was more liberal in his istimbath of law because he is M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y | 213 confronted with high and varied dynamics of Basra. Meanwhile, the treasury of

texts (Qur'an and Hadith) is limited in number. This is what compelled Imam
Hanafi to be more creative in enacting his intellectual experiments in determining Islamic law as a response to human problems.
However, what is evident from all the patterns and diversity of fiqh thought that existed at that time is that this thought always describes the form and This social media fiqh ijtihad model is an ijtihad model orientated in the embodiment of goodness (maslahah). The basic concept is that responsive ideas, in essence, are a form of mujtahid reinterpretation of the texts (nash) as a cultural product (muntaj tsaqafi) to respond to modernity in istimbath of law (fiqh). The term "responsive" above is understood by the authors from the legal typology proposed by Philippe Nonet and Philip Shelznick in their book, "Responsive Law", which divides it into three types: repressive law, autonomous law, responsive law. In its definition, responsive law is law that is made to respond to legal phenomena, actions, behavior or events that make substantive justice the orientation of legal goals (in the study of Islamic law it is called maqashid sharia) (Philippe Nonet, Philip Shelznick, 2017). In the context of fiqh, it is said as such because of the fact that when the Qur'an was revealed it could not be separated 214 | T h e J o u r n a l o f S o c i e t y a n d M e d i a 6 ( 1 ) from its socio-historical context. The historical recording which was done in the form of these verses is a form of "dialogue" or dialectic between text and culture.
Without reinterpretation and tajdid, fiqh will lose historical momentum and be incapable of responding to modern challenges.
The historicity of tadrij al-ayat above provides an understanding that religion does not desire a "finalization" of their legal products. In other words, the study of Islamic law is an "unfinished religion understanding". This means that Islamic law constantly pay attention to social and locality aspects and their contextualization in introducing dynamic Islamic law at any era. This is because the product of Islamic law consists of a variety of constructions and polarities of human interpretation. Where the context changes, then the understanding of the law will also change, "al-ahkam walidatul hajah". The claim of universality and authenticity of Islamic law is only for the essential values, not for its historical aspect. This is because the historical aspect is a particular aspect in the study of Islamic law. In al-Qaradawi's terms, the essence (philosophical) aspect of Islamic law is called "al-stabit" (sacred/static). While the historical side is called "almutatawwir" (profane/dynamic). In Islamic law (fiqh), the philosophical aspect covers fundamental values (al-mabadi' al-assasiyah) and maqashid sharia that is qath'I in nature. While the others are dzanni (multi-interpretative) (Maulidi, 2017).
In today's society, the understanding toward religious texts is expected to evolve into the determination of substantive meaning contained within them that is adjusted to highly dynamic changes in place and time, "taghayyur al-ahkam bi taghayyur al-azminah wa al-amkinah" (Iffatin Nur & Muhammad Ngizzul Muttaqin, 2020a). With this condition and understanding, it is very possible that religious texts (Islamic law) are able to dialogue with the dynamics of changing times. Critical reading of religion by "revitalizing" tradition (turats) enable responses to challenges in the modern era (modernity) (Muhyidin & Ilyas Supeno, 2019). The reason in because religion and modernity are not two opposite poles, but a space that can be used for dialogue and provide a critique in responding to the existence of modernity. Therefore, religion cannot "die out" and should even be present as a "problem solver" amidst the ever-changing global modernity (Abdurrohman Kasdi, 2019).
On a practical level, the thought of social media fiqh that has a concern as the basis of online communication ethics offered by Islam carries universal values M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y Therefore, social media fiqh serves a function to formulate a set of Islamic laws to which the creation of a just society, upholding human values, respect towards the rights of women, and creation of benefits for all mankind can refer.
Social media fiqh is also a new formulation in Islamic law that is adjusted to community life and culture. The consequences of the model for determining the fiqh law of social media above may encompass all aspects of Islamic law (both private and public). The private aspect includes family law based on the values of justice and gender equality. While the public aspect includes the field of state politics which has a legal product that is fair to all castes and groups of society.
To develop a social media Islamic law (fiqh) that possesses humanity and justice visions, social media fiqh has an empirical-historical style that has critical reflection and evaluation as an important part in developing the methodology of Islamic legal thought in the contemporary era. The aim of this social media fiqh methodology is so that Islamic law can be directed towards solving various contemporary problems, especially ethics (Syafei, 2017).
In confronting the problems above, Islamic law is expected to be involved in social reform. Critical reflection and evaluation as well as deconstruction of Islamic law in order to solve these problems requires a revolutionary ijtihad model (Faisal, 2019). Reformation of Islamic law is deemed as an attempt to study the social structure, explore the social institutions that exist in it (such as economic, Meanwhile, how the use of social media is interpreted is based on needs.
Social media is seen as a necessity that cannot be set aside. The use of social media that seems like a basic need has several purposes, such as contacting spouse and children when leaving the house, connecting with distant family, connecting with friends, communicating about work. The need for social media by women in Tulungagung Regency indicates that social media plays a role in supporting and complementing every activity of women in Tulungagung Regency.
In addition to the need aspect, the use of social media by women in Tulungagung Regency is based on a goal to be achieved. This goal appears to be positive and more than just a casual communication. The goal is to improve M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y | 217 insights, such as studying online, reading the Quran online, and reading the latest news in order to obtain information and foster social sensitivity. Furthermore, women in Tulungagung Regency use social media to improve economic quality, such as browsing for job vacancies or selling products/services. In short, social media is used positively for self-improvement, not simply for the purpose of pleasure.
After From the social media use model for women in Tulungagung Regency, it can be seen that social media is a means to a goal. In addition, the use of social media also brings many benefits. In general, the researchers found that the use of social media by women in Tulungagung Regency has three goals, namely: 1) Maintaining common sense and keeping up with the demands of the times. 2) Utilizing social media as a means to improve family's economy. 3) Using social media as a means of establishing communication with family.
Maintaining common sense here is understood as using social media to improve knowledge, both related to science and information. This is in line with several Quran verses which have the substance to maintain the human mind (hifz al-'aql). Utilizing social media to improve family's economy refers to creativity in the era of globalization in terms of work. That is, earning a living or increasing family income is a necessity that must be realized. This is in line with the recommendation of the Quran to realize and maintain economic needs (hifz almaal). Furthermore, using social media to establish communication in the family means that fast communication in today's era is important. Long distance communication is one thing that must be realized between family members. This is in line with the sharia of the Quran that carries out the mission of hifz al-usrah.

From the above argument, the use of social media by women in Tulungagung
Regency is actually a social behavior that has implications for primary interests (dharuriyat) (Zaprulkhan, 2018). The primary interests of social media use by women in Tulungagung Regency is the realization and actualization of family economic sources and a means to improve knowledge in the current millennial era.
The fiqh value of social media use by women in Tulungagung is the fact that it is used for something good and harmless (the essence of ethics). In addition, the essence of fiqh social media is also realized when social media is used to bring 220 | T h e J o u r n a l o f S o c i e t y a n d M e d i a 6 ( 1 ) benefits, such as to meet the economic needs of the family and meet the need for knowledge.

Tulungagung Regency Through Social Media Fiqh Approach
Women in Tulungagung Regency see the use of social media as beneficial in creating family harmony and sustenance. The benefits include the ability to communicate regardless of distance. Information obtained from the use of social media can also be a topic for discussion among family members. Furthermore, women in Tulungagung Regency also find social media to be beneficial in improving quality of life with transactions and business through it.
In addition to having an implication of benefits, the use of social media may also have negative implications for family according to women in Tulungagung Regency. These negative implications can occur when one partner uses social media selfishly. That is, the use of social media that take away the time that should be spent with family. In addition to the problem of time, another negative implication is when social media is used to do things that are prohibited by religion or the state.
In addition to having an implication of benefits, the use of social media may also have negative implications for family according to women in Tulungagung Regency. These negative implications can occur when one partner uses social media selfishly. That is, the use of social media that take away the time that should be spent with family. In addition to the problem of time, another negative implication is when social media is used to do things that are prohibited by religion or the state. That is, a family need light yet meaningful communication accompanied with millennial language that leads to openness in the family.

The implications of the use of social media by women in Tulungagung
Regency in relation to mutual respect in the family are interpreted as the basis for social media. That is, everyone has their own preferences and hobbies in the use of social media. For example, the wives are drawn to breaking news and online shopping while the husbands prefer football and politics. In such conditions, mutual respect which is the point in creating family harmony is practiced in social media. Husband and wife give appreciation and support to their respective hobbies and preferences, as long as they advise and provide direction for each other's improvement.
The aspect of conflict intensity in a family is certainly something that cannot be avoided. However, the high and low of intensity should be controlled by a family. In the use of social media, women in Tulungagung Regency assume that the use of social media has the potential to lead to conflicts of high intensity in the family. However, for women in Tulungagung Regency, social media is used to entertain themselves and as a means of sharing with a partner. That is, conflict can be reduced when each husband and wife practice the use of social media that is oriented towards self-entertainment and discussion with their partners.
The next implication of using social media for family harmony is the aspect of closeness in the household. Closeness here is achieved when in social media a couple practices intimacy, such as taking pictures with their partner or family and using social media as a means of strengthening the couple's relationship in the family. individuals bound in a family, big or small. The quality of the physical, spiritual, and intellectual intelligence of each individual in the family can affect the quality of family structure. Thus, the family is a group of people united by ties of marriage, blood, or adoption, with the aim of building a household. In this family interaction and communication with each other occur which gives rise to social roles for husband and wife, father and mother, son and daughter, brother and sister, which ultimately leads to family structure being regarded as maintenance of common culture.
The family is a social unit that is bound by blood relations and each member has a different role according to its function, or a group of people who live together in a common residence and each member feels an inner connection so that there is mutual influence, mutual attention, and mutual surrender (Results of research on families in Tulungagung Regency, March-May, 2021).
In Islamic law, married couples are united in a sacred vow with the marriage contract (mitsaqan ghalidzan), i.e., approval that seeps into the soul. A strong vow becomes the core of the start of a marriage. Every family has problems with different levels of quality and quantity. At other times, everyone would want to achieve happiness, be it personal, community, or family. Islam understands this and encourages it not to cause problems, but solve problems and provide benefits instead, at least to the both parties. For that, Islam sees marriage as having a worship value. Even so, marriage in Islam is also seen not only as a pure act of worship, but it is also a social act, since a marriage connects one family to another; and to the community. One of the social dimensions of marriage is reflected in the efforts of Islam to make marriage known to the public, not only privately performed by both parties.
In addition, another social aspect of marriage is the creation of relationships between family and family, society and society, and between individuals that require interaction within the public sphere, as well as domestically within their own family household, where all family relationships are ijtima'i (public). The elaboration above clearly emphasizes that marriage on the one hand is an agreement or bond that involves God because it is of worship value and becomes a sacred bond. On the other hand, marriage is also a profane agreement that involves humans (between a man and a woman), and even joins M u t t a q i n : S o c i a l M e d i a F i q h : S o c i a l M e d i a U s e I n t e n s i t y a n d F a m i l y H a r m o n y i n T u l u n g a g u n g R e g e n c y | 223 two large families, where the two families might come from different cultures (Yusdani, 2015). family romantic activities in order to create comfort and affection in the family.
Thus, context of family communication in Tulungagung Regency can realize family preservation (hifz al-'usrah).

Mutual appreciation and respect among family members
Mutual appreciation and respect between husband and wife in domestic life is something that must be realized. The use of social media by women in Tulungagung Regency actually fosters mutual respect and appreciation for husband and wife. It is evident from the function of social media in regulating time for the family. Thus, family preservation (hifz al-'usrah) can be realized.

Reduced conflict quantity and intensity
By women in Tulungagung Regency, social media is used as a means of entertainment and discussion with their partner. In such condition, The use of social media by women in Tulungagung Regency is able to minimize conflicts in the family and have implications for family preservation (hifz al-'usrah).

A close relationship or bond between family members
As social media functions as a means of communication and documentation of family romantic activities, tight relationships or ties between family members can be realized through the use of social media by women in Tulungagung District with implications for family preservation (hifz al-'usrah).
Referring to the counselling model used by the sakinah family counselors of 2. Soul preservation (hifz al-nafs) is not only understood as mere life preservation, but one should also interpret it broadly. Soul here is understood as the totality of human beings consisting of spirit, body, mind and heart. Thus, these aspects are a substantial capital in realizing family harmony (hifz al-'usrah).
3. Wealth preservation (hifz al-maal) is the most important factor in the realization of family harmony). Thus, maintaining family economy would also have an implication for preserving family existence (hifz al-'usrah).
5. Mind preservation (hifz al-'aql) with all kinds of knowledge would eventually lead to knowledge necessary to shape and bring family to harmony (hifz al-'usrah).

CONCLUSION
The intensity of social media use by women in Tulungagung Regency is essentially affected by the needs and purposes. In essence, women's activities on social media in Tulungagung Regency has an implication for the creation of