Dissemination of Moderate Islamic Education Through Spiritual Guidance in Hospitals via Social Media in East Java
DOI:
https://doi.org/10.54723/ejpgmi.v3i2.586Keywords:
moderate islamic education, spiritual guidance, social media, hospital, religious moderationsAbstract
This study examines the dissemination of moderate Islamic education values through spiritual guidance services to hospital patients using social media platforms during the COVID-19 pandemic in East Java. Patient vulnerability during illness creates opportunities and risks related to religious ideological influence. The research objective is to analyze how hospital spiritual counselors disseminated moderate Islamic education through YouTube, Facebook, and Instagram while maintaining guidance continuity under pandemic health protocols. This qualitative research with library research methodology examined content from RSI A Yani Surabaya and RSI UNISMA Malang during 2020-2021. Data were collected through documentation techniques analyzing 47 YouTube videos, 126 Facebook posts, and 89 Instagram posts. Analysis followed Miles and Huberman's descriptive-analytical framework. Results show spiritual counselors successfully disseminated moderate Islamic education values characterized by tawassuth, ta'adul, and tawazun through digital platforms. YouTube emerged as the primary medium with content demonstrating Ahlus Sunnah wal Jamaah practices including tawassul. Digital transformation expanded spiritual education reach beyond hospital physical limitations. Research confirms the importance of ensuring moderate ideological orientation among hospital spiritual guidance personnel.
References
Abdurrohman, I., Ismail, E., & Mariyana, D. (2020). Konsep Rida Dalam Al-Qur’an Dan Hadis Serta Penerapannya Dalam Bimbingan Rohani Pasien Rumah Sakit Islam Di Jawa Barat (Telaah Deskriptif Analitik di RS Muhammadiyah Kota Bandung dan RS Al-Ihsan Kabupaten Bandung). Syifa Al-Qulub: Jurnal Studi Psikoterapi Sufistik, 5(1), 12–21.
Azra, A. (2006). Indonesia, Islam, and Democracy: Dynamics in a Global Context. Solstice Pub.
Bogdan, R. C. . & B. S. K. (2007). Qualitative Research for Education. Pearson. (Vol. 368). Allyn & Bacon Boston, MA.
Bungin, B., & Moleong, L. J. A. (2007). Jenis dan Pendekatan Penelitian. Proses Kerja Kbl Dalam Menjalankan Program Corporate Social Responsibility Di PT. Pelindo, 1.
Bunt., G. (2021). Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. In Comparative Islamic Studies (Vol. 14, Issues 1–2). The University of North Carolina Press. https://doi.org/10.1558/cis.20054
Campbell, H. A., & Evolvi, G. (2020). Contextualizing current digital religion research on emerging technologies. Human Behavior and Emerging Technologies, 2(1), 5–17. https://doi.org/10.1002/hbe2.149
Counted, V., Pargament, K. I., Bechara, A. O., Joynt, S., & Cowden, R. G. (2022). Hope and well-being in vulnerable contexts during the COVID-19 pandemic: does religious coping matter? Journal of Positive Psychology, 17(1), 70–81. https://doi.org/10.1080/17439760.2020.1832247
Creswell, J. W. (2014). A concise introduction to mixed methods research. SAGE publications.
Gooren, H. (2010). Religious conversion and disaffiliation: Tracing patterns of change in faith practices. In Religious Conversion and Disaffiliation: Tracing Patterns of Change in Faith Practices. Springer. https://doi.org/10.1057/9780230113039
Hilmy, M. (2012). QUO-VADIS ISLAM MODERAT INDONESIA? Menimbang Kembali Modernisme Nahdlatul Ulama dan Muhammadiyah. MIQOT: Jurnal Ilmu-Ilmu Keislaman, 36(2). https://doi.org/10.30821/miqot.v36i2.127
Hirschkind, C. (2012). Experiments in devotion online: The youtube khutba. International Journal of Middle East Studies, 44(1), 5–21. https://doi.org/10.1017/S002074381100122X
Koenig, H. G. (2020). Maintaining Health and Well-Being by Putting Faith into Action During the COVID-19 Pandemic. Journal of Religion and Health, 59(5), 2205–2214. https://doi.org/10.1007/s10943-020-01035-2
Lahmuddin. (2016). Konseling dan Terapi Islami. 1.
Lim, M. (2017). Freedom to hate: social media, algorithmic enclaves, and the rise of tribal nationalism in Indonesia. Critical Asian Studies, 49(3), 411–427. https://doi.org/10.1080/14672715.2017.1341188
Miles, M. B., & Huberman, A. M. (1992). Analisis data kualitatif. Jakarta: UI press.
Muhajir, A. (2018). Membangun nalar Islam moderat: Kajian metodologis. Situbondo: Tanwirul Afkar, 2, 1–12.
Nisa, E. F. (2018). Social media and the birth of an Islamic social movement: ODOJ (One Day One Juz) in contemporary Indonesia. Indonesia and the Malay World, 46(134), 24–43. https://doi.org/10.1080/13639811.2017.1416758
Nurul Hidayati. (2019). Metode Bimbingan Rohani Islam. Joornal IAIN Kudus, Vol.5,(No.2,), Hlm. 210.
Pratiknya, A. W., & Sofro, A. S. M. (1986). Islam, etika dan kesehatan. Rajawali.
Puchalski, C. M., Vitillo, R., Hull, S. K., & Reller, N. (2014). Improving the Spiritual Dimension of Whole Person Care: Reaching National and International Consensus. Journal of Palliative Medicine, 17(6), 642–656. https://doi.org/10.1089/jpm.2014.9427
Qodir, Z. (2016). Intoleransi dan Radikalisme Agama. Studi Pemuda, 5(1), 150.
Riyadi, A. (2014). Dakwah Terhadap Pasien : Telaah Terhadap Model Dakwah Melalui Sistem Layanan Bimbingan Rohani Islam di Rumah Sakit. Konseling Religi : Jurnal Bimbingan Konseling Islam, 5(2), 245–268.
Zulfadli, N. (2010). Infiltrasi Gerakan Hizbut Tahrir di Yogyakarta. UIN Sunan Kalijaga Yogyakarta.
