Religion on Millennials: Phenomenon of Hijra and Changes in Islamic Landscape in Aceh

This study examined the emergence of the phenomenon of hijra among millennials in Aceh, Indonesia, and how this phenomenon has changed the Islamic landscape. This study applied qualitative research methods while the data were collected through observation, in-depth interviews, and documentation. The research subjects consisted of 4 hijra community founders and 10 teenage members of 3 hijra communities in Langsa. These communities include Komunitas Generasi Rabbani (KGR), the Akhwat Ilmu Agama (AKHIA) and the Muslimah Aceh Fillah (MAF). This research integrated Michael Foucault's theory of power and knowledge and Jurgen Hab ermas’s theory of public space. The findings of this study indicated that the phenomenon of hijra among them has implications for changes in the Islamic landscape. It was triggered by the rapid development of information technology, such as the use of the internet through social media and content production on various digital platforms such as Instagram, Facebook, Twitter, and YouTube. The impact of this phenomenon fosters the autonomy of the millennials to find their interpretations and choose new religious patrons that can be accessed easily through various existing digital platforms. The emergence of these new religious patrons does not come from traditional religious institutions like dayah. Such Islamic expression will expose young Muslims to pop culture and information technology in the future.


A. Introduction
The popularity to appreciate Islam recently occurred within Indonesian Muslim communities, including in Aceh Province. This fact is indicated by the emergence of hijra communities as the idea of these communities is almost entirely initiated by youths. These communities become a place to learn religion while changing themselves into better individuals. Some call themselves Gerakan Pemuda (Movement of Hijra Youths), Ayo Hijrah (Let"s Do Hijra), Go Hijrah, Selangkah Lebih Maju (One Step Forward), Hijrah Squad, Hijab Squad, Yuk Ngaji (Let"s Reciting Quran),

Indonesia Tanpa Pacaran (Indonesian Without Dating), Komunitas Generasi
Rabbani (Generation Community of Rabbani), and Muslimah Squad (Muslim Squad). Those are examples of hijra communities where they gather and carry out religious da"wah activities. The purpose of establishing such communities is to set a "crispier" da"wah, so it does not bore the congregation (Qodariah et al., 2017). The rise of the hijra movement within the public may refer to as a celebration of piety, which is noted by Hasan (2016) interrelated with the democratization process that grew after the reign of the former Indonesian president, Suharto. Too, this view is closely related to economic growth activities.
So far, studies on the phenomenon of hijra in the amidst of Indonesian Muslims focus on three things. The first is the relationship between Islam and popular culture, as seen by Akmaliah (2014) in the case of Fatin Sidqia, a hijab woman, who won the talent search event, X-Factor.
Besides, it is observable from the rapid growth of Islamic film production in Indonesia (Hakim, 2010;Hoesterey & Clark, 2012). Second, the study of the phenomenon of hijra is examined from the piety of urban Muslims (Khotimah & Rosidi, 2020;Noor, 2015b). The third is more to explain the new public space that emerged after the growth of the democratization process in Indonesia (Ansor, 2016;Hasan, 2009). The three trends above show that the study of the phenomenon of hijra is perceived as a form of piety, which turns into a new trend for urban Muslims. This phenomenon is also related to the shift of the Islamic landscape. However, in the context of Aceh, the hijra phenomenon deals with changes in expressing Islam along with the The purpose of this study is to complement the shortcomings of previous studies which do not cover the diversity of dimension problems associated with the phenomenon of hijra. In particular, this study showcases that the changing Islamic landscape is a central dimension to understanding the phenomenon of hijra, which develops within the Islamic millennial in Aceh Province. In line with that, three things are revealed through this study, namely the form of the phenomenon of hijra among the millennial in Aceh, the factors underlying the hijra, and the phenomenon"s implications on the changes of the Islamic landscape in Aceh Province.
Principally, this article is based on an argument that the phenomenon of hijra occurs through a shifting trend of religious learning from the public sphere to various digital platforms. Then, with such changes, the millennial have the freedom to choose their religious and religious orientations. Thus, the shifting phenomenon in religious authority makes every pupil, who previously needed the guidance of a religious teacher directly and was bound by a strict curriculum, now has his or her autonomy. Finally, this phenomenon will later construct a new religious variant that displays a more friendly face towards technological advances and lifestyles.

B. Method
The phenomenon of hijra is chosen as the object of this study based on three considerations. First, the issue of hijra and changes in the Islamic landscape is a central topic that is not widely explored in previous studies.
Second, the phenomenon of hijra explains the existence of a causal relationship that requires a careful interpretation. The phenomenon arises for reasons that need to be disclosed. Third, the existence of the phenomenon serves as the basis for a series of consequences that occur.
These consequences require mapping to formulate actions. The three reasons chosen as the subject of this study are expected to provide a comprehensive understanding and insight for problem-solving. the key instrument, data collection techniques are carried out by triangulation (mixed data collecting techniques), data analysis is inductive, and qualitative research results emphasize meaning rather than generalization (Sugiono, 2016).
The primary data were obtained from direct observation of the field studies and mapping research aspects. The data required consists of the existences, factors, and implications of the phenomenon of hijra.
The existence of the phenomenon involved patterns of difference both at the level of knowledge, values, and social practices. Various actions showing differences in interpretations and actions were mapped in the study.
In addition, the factors causing the phenomenon of hijra were mapped regarding factors of ideology, interest, and practical operations. Practical reasons may assist as the basis for the emergence of the phenomenon among millennial. Additionally, the data regarding the implications of the phenomenon of hijra were also mapped, particularly regarding how it generated the changes in the Islamic landscape in Aceh Province.
This study involved parties in data collection consisting of hijra communities in the Langsa, a regency in Aceh Province. To be specific, the research subjects consisted of 4 hijra community founders and 10 teenagers - The research process lasted six months starting from desk review, field observations, and interviews. Before conducting field research, various secondary sources, such as online news and content produced on digital platforms, were collected to map the movement of the hijra community that occurred textually. For observations, the researcher actively participated in their communities by mingling with the millennial who carried out the hijra process, observing the activities of the communities, and course participating in their activities. in this case, the researcher acted as a member of the communities to capture social phenomena or situations clearly and in detail by highlighting how the hijra process and development occurs within the society.
This study deployed a qualitative data analysis approach. Sugiono (2016) states that qualitative data analysis is conducted in two stages. First, data analysis has been started before the researcher enters the research field.
The analysis is directed on the data from the selected preliminary study to determine the research focus. It will then develop as researchers enter the research field. Second, data analysis is carried out during and after the data collection in a certain period. Furthermore, an analysis of qualitative research data is done by following these steps -organizing the data, verifying those into units, synthesizing hypotheses, compiling those into a pattern, choosing the significant ones, and drawing conclusions. Miles and Huberman explain that activities in analyzing qualitative data are carried out interactively and continuously until complete so that the data are saturated (Cohen et al., 2009). In this study, the researcher applied a qualitative research data analysis model using the Miles and Huberman model data reduction, data display, and conclusion drawing.

C. Result and Discussion 1. Result a. Form of Hijra Phenomenon among the Millennials in Aceh
One of the hijra communities that is currently popular is KGR. In 2019, a young leader, preacher, and lecturer at one of the universities in Langsa, Institut Agama Islam Negeri (IAIN) Langsa, Ustaz Awwaluz Zikri, established this community. It serves as a forum to explore religious knowledge and explore the potential of youths to be directed to positive activities. KGR is a forum for young people to study Islamic knowledge and values. Not only does it become a moral "workshop". But it also explores youth creativity. This community often holds activities for youths. One of them was Ngabuburide

Millennial in Aceh Province
Fi (21), a Muslim woman wearing a hijab studying in a dayah (traditional Islamic school) in Kuta Krueng, Aceh Province, has led MAF in Langsa for the past two years. After she returned from dayah, she established the community. Previously, Fi also formed a similar community called Niqab Squad, yet it was no longer active soon after she studied at dayah. It was her friends of the former community to reinitiate another hijra forum and look for other members to form the management for MAF. This community itself, according to Fi, is under the guidance of an alumnus of Mudi Mesra Dayah, Samalanga, who is also one of the permanent teachers at the community forum. Fi admitted that she had the goal to open this community to the public, not only for new or ex-students. She wanted to invite Muslim women in Langsa to deepen their religious knowledge, so they might understand the true meaning of the hijab, not just follow the trend.
Furthermore, in addition to having dayah students, Fi added that many university students joined MAF. At first, they only followed their friends who recited Quran, but they were eventually interested in the routine religious recitations held. Besides, she also mentioned that MAF was the same as other hijra communities which featured the Islamic discussion with books presented by teungku (respected Islamic teacher). Too, MAF sometimes organizes social activities such as gatherings. As well as Langsa, MAF also has its forum in the capital of Aceh Province, Banda Aceh, and almost all areas of the province, such as Lhokseumawe, Sigli, Bireuen, Aceh Tamiang, Sabang, and Southwest Aceh. That way, she continued, meeting with Muslim women of the same community might happen easily, especially when traveling. All teungku in MAF teach the books of fiqh, aqeedah, and Sufism one after another. The teachers give the recitations in shift, but indeed their backgrounds are from the dayah. The lecturing has been scheduled for every Sunday. If a teacher is unable to attend the recitation, MAF will invite another teacher to start the discussion. This condition is also the same at certain times such as the first recitation after the Eid holiday as MAF specifically invites another teacher to teach other specific themes. properly, including covering her face to avoid the temptation of men who are not mahram (A person who is prohibited to be married due to kinship). In addition, Naya also self-proclaimed that the community was also one of the factors she decided to do hijra. In the past, she was close with bad friends to hang out with, now she has the intention to improve her way of getting along and finding good friends.

Islamic Landscape in Aceh Province
During the development of the industrial revolution 4.0, the Islamic campaigns become increasingly massive through cyberspace as online and social media replace the old platform of mass media. The replacement starts from posters, info graphics, short videos, and so the like. Indeed, Islamic studies remain on the topics related to morality, the life of youths, individual piety, and social solidarity. In the past, Muslims acted as mere Having bread is a "Sunnah" practice of prophet Muhammad PBUH. While the "Cingkrang" or ankle-length trousers, represent an identity of puritan Muslims.

Discussion
Studies discussing the phenomenon of hijra and changes in the Islamic landscape in Aceh Province show that such things are influenced by access to information, which causes disruption. Besides, the ownership shifting of religious authorities of ulama and Islamic boarding schools also contributes to the impact. Junaidi (2011)  In the context of Aceh Province, dayah, which has authority in religious areas also has similar implications, predominantly when the millennial decide to do hijra and change religious patrons from ulama to Ustaz, who is considered to meet their religious expectations. In addition, because of their information accessibility and capability of using digital media (social media, messaging services, video services like YouTube), they are no longer bound by the curriculum of the old authority. Even at some point, they became in opposition to which.

mentions in his study that Islamic
The hijra movement has emerged on a local scale in almost all cities of Indonesia. In every city, it is not centered on a single community. There can be tens or possibly hundreds of hijra communities in each city, of which one community and another do not know each other. However, in the practice of community activities, their communication is very solid. They are connected through social media as a means of information, such as study schedules, visits, social gatherings, social activity agendas, and even giving each other spiritual reinforcement through videos and short links.
One of the factors in the emergence of the phenomenon of the massive hijra movement is caused by derivatives and government policies in the past. (Heryanto, 2015) states that there has been a resurgence of Islamization towards the end of the New Order"s rule. Islamic groups that were previously considered to be the extreme right were then embraced and made new allies of the Suharto government to strengthen their weakened political position. As has been mentioned earlier, it was the time when wearing a hijab was no longer prohibited and Islamic groups began to express their political aspirations openly without fear of being oppressed by the ruling regime.
Hijra, in this context, is a derivative impact of the policy. This phenomenon is increasingly taking shape, wherein in the early 2000s, magazines with Islamic concepts, such as Sabili, Tarbawi, and Annida began to become sought-after readings. Similarly, Islamic music, which was previously monopolized by the famous Bimbo group, began to be abandoned with the emergence of Indonesian, Malay, and Arabian Nasheed groups, such as Maidany, NowSeeHeart, Rabbani, and Raihan.
Islam was celebrated in such away. Besides, television and radio played a big role, before being replaced by the internet and social media. This Another factor causing the phenomenon of hijra is a movement sponsored by certain industries. Hair (2018) states that it is widely known that industries commodify anything tradable, including religious observance.
Before the hijra happened on a massive scale, industries first co-opted the religious observance of the community for commercial purposes. It is observable from the production of clothing and various beauty products such as soaps, shampoos, and cosmetics specifically for Muslim women. Beauty products even organized various special beauty contests for Muslim women with hijab. Hence, the rise of the hijra movement cannot be separated from the involvement of the industries.
The campaign activities like managing seminars and inviting wellknown preachers, which are done by several hijra communities, are also fully supported by the industries. The relationship between hijra communities and the industries is more accurately viewed as a dialectical and mutually beneficial relationship. The obedience to the Sharia finds its manifestation in an industryoriented economic system. The industries then reciprocally respond to the phenomenon of hijra as a source of income leading to their survival support.
This very clear example of the dialectical relationship can be seen in television broadcasts with the appearance of young celebrities who have undergone hijra. Through the broadcasting industry, the celebrities convey messages of hijra so viewers can improve the quality of their piety. Commercially, the industry is gaining income from this new, growing niche market.
The phenomenon of hijra also takes public spaces after the regime of Suharto, which necessitates democratization and freedom of expression, making conveying ideas and movements possible. public space or public sphere is a vortex of encounters between citizens with respect for the rights of each (Hardiman, 2010 (Atmodjo, 2015), the usage indirectly changes the landscape of public spaces because the platforms are used by various levels of society (Salman, 2017).
Furthermore, this virtual space is also regarded as a new public space, which opens unlimited communication opportunities, thereby creating political awareness of the middle class (Jati, 2013 a new Islamic campaign with the use of social media in conveying its ideas.
The phenomenon of clicktivism then has an influence on the changing landscape of religious authorities, from the so-called traditional to a more modern way, of course, by using online media.
In the sense of Foucault, the spread of authority means the spread of power, which serves as a way of interpretation from the control of the public space by hijra communities growing in the virtual space. These communities then form the formation of religious movements with new authority images, without being bound by traditional forms. Virtual public spaces built from the use of social media are even able to create effective communication, thus creating a codification of shared identities from the newly built values appears (Prasetyanti, 2017).
So far, the existing studies emphasize three domains. First, pop culture grows through public space negotiations in the industry by creating products that are acceptable in the market (Akmaliah, 2014b;Hair, 2018;Hakim, 2010;Hoesterey & Clark, 2012). Second, the growth of urban piety (Dewi, 2017;Hasan, 2012bHasan, , 2012aKhotimah & Rosidi, 2020;Noor, 2015a;Sunesti, 2019). Third, the rise of the Islamic public sphere during the democratization era after the post-Suharto regime in Indonesia (Ansor, 2016;Hasan, 2017;Noor, 2015a;Sunesti et al., 2018). The current study contradicts the former trends, which focuses on the hijra phenomenon and the shift of the Islamic landscape in Aceh which is influenced by two factors; the rapid development of the digital world which demand a new public space to produce content, including religion, where each individual has the autonomy to consume and produce the existing religious contents. Then, the emergence of hijrah organizations, which actively campaign and promote Islam that suits Muslim youth, spread massively.

D. Conclusion
The use of the hijrah phenomenon's term in the case of the millennial generation within this study describes how new religious patrons obtain wider public space through digital platforms. Muslim youth organizations also utilize digital platforms which contribute to intensive socio-religious authorities as the new patron could provide religious interpretations and solutions towards problems of youth Muslims in daily life. That the phenomenon of hijra among the millennial has implications in changing the Islamic landscape in Aceh is caused by two factors. First, the rapid development of information technology, such as the use of the internet through social media content on various digital platforms, while the second one is the growing autonomy of the millennial to find their interpretations and new religious patrons that can be accessed easily through various existing digital platforms. In other words, both factors significantly have implications for the changes in the Islamic landscape in Aceh. The implications will later showcase a new Islamic expression, which is more familiar with pop culture and information technology.
Furthermore, the analysis of the phenomenon of hijra in the changing Islamic landscape in Aceh has found something important.
Millennial are the closest group to the internet. This "addict" has become their basic need as the majority of the youths have social media. The use of the internet is widely used among high school students, university students, and even workers. They can be characterized by the increasing use of communication tools, media, and information technology, like using the internet, email, SMS, Instant Messages, music player, smartphone, YouTube, and so on. As we know, the internet era is where something is transparent or accessible. The blast of information has triggered a major change that can affect a person"s behavior because of the ease of accessing information. With these characteristics, the millennial generation can become an autonomous subject to understand their religion. This indeed will affect the expression of Islam which is no longer the same as the previous generation.
This study, however, is limited to the analysis of urban areas and at the level of informants" views. The analysis does not allow the research results to be used as a reference to explain changes in the Islamic landscape in Aceh on a wider scale. Besides, the informants" views as the basis for inferring the existence of hijra communities do not provide a comprehensive picture of their existence. Based on these limitations, it is necessary to carry out further research by taking into account the comparative aspects of regionalism and sourced from more varied data. In this way, a wider perspective can be found regarding the changing Islamic landscape in Aceh amidst the phenomenon of hijra practiced by millennial.