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MEDIATISASI DAKWAH INTERNALISASI LOGIKA MEDIA PADA AKTIVITAS DAKWAH GUS MIFTAH DI MEDIA SOSIAL
The mediatization of da'wah (Islamic preaching) is one phenomenon resulting from the intersection of religion and media. Gus Miftah expresses various forms of creative da'wah in each phase of mediatization through social media. This phenomenon of Gus Miftah's da'wah is examined using the mediatization of religion approach. The mediatization of religion explains how media logic is gradually internalized into the various behaviors of a da'wah preacher in his da'wah activities. This study explains the process of religious mediatization in the context of Gus Miftah's da'wah, explains how Gus Miftah combines entertainment with da'wah, and explains the duties of the Gus Miftah Da'wah Team. Data were obtained from interviews with Gus Miftah, the Gus Miftah Official Team, the religious study organizing committee, the police, and the community. Data were also obtained from observations and participant observation. The data were supported by digital information from Gus Miftah's social media accounts and social media accounts associated with Gus Miftah. The research results show that the mediatization of da'wah goes through four phases with several keywords: adaptation, intervention, domination, and internalization. The first phase is the transition from conventional da'wah to digital da'wah, where Gus Miftah began to adapt to media logic by starting to use social media as a da'wah channel. The most prominent entertainment is the use of humor in da'wah such as humorous stories, exploiting superiority, creating surprises and sarcastic humor. In the face of media logic, Gus Miftah remains independent and maintains control over the narrative and form of da'wah. In the second phase, media logic begins to intervene in how da'wah is presented on social media. Gus Miftah was required to make deeper adaptations to the style, duration, format, and packaging of his preaching to suit the interests of digital audiences. During this phase, Gus Miftah began to become a viral preacher on social media and began forming a management team called Gus Miftah Official. The media logic and the da’wah logic remain parallel: preachers need publicity, while social media needs information. In the third phase, media logic dominated Gus Miftah's da'wah movement, where media logic was involved in shaping the content and direction of da'wah. Popularity, ratings, and number of followers became measures of the success of da'wah content and also of religious authority on social media. This phase was marked by the presence of da'wah content in short video format to increase visibility, monetization of social media accounts, collaboration with cyber armies, and accommodation of sponsors' interests in da'wahtainment programs. The fourth phase is the peak of mediatization, namely the internalization of media logic into the da’wah logic. The methods and motivations for presenting preaching on social media often resemble the methods and motivations of media corporations in producing news or broadcasts. At this stage, it is difficult to distinguish between media logic and preaching logic because internalization occurs so gradually and so subtly, often unnoticed even by the preacher himself. The results of this study contribute to the theoretical debate on the mediatization of religion, namely that the mediatization of religious preaching is a gradual and ongoing process. Each phase generates creative ideas for packaging religious messages on social media. Rather than becoming secular and abandoned, through this mediatization of religious preaching, Gus Miftah is able to reach a diverse range of congregations. His authority is further strengthened by the large number of followers on social media and the many people who convert to Islam through Gus Miftah's guidance. This demonstrates the de-secularization of religious mediatization in the Indonesian context, where mediatization does not always weaken religion and make it secular. In fact, in the context of Indonesian da'wah, mediatization can provide new strength and models for the spread of Islam.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
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