https://conference.unupasurua.ac.id/index.ph
p/ichst/index

Living with Technology: A
Humanistic Da'wah Approach
to Addressing Digital Anxiety
and Fostering Hope

Subject Areas:

Muhammad Munir 1*

Religion and Society, Digital Religion
and Digital Da’wah

Institut Al Fithrah Surabaya, Indonesia

ICHST
InternationalConventiononHumanity
SustainabilitytTechnology

Research
Article submitted to journal

Keywords:

Humanistic Da'wah, Digital Anxiety
and Psychospiritual

*Author for correspondence:
muhammadmunir@alfithrah.ac.id

1. INTRODUCTION
The development of digital technology has brought about a major transformation in the way
people live their daily lives. This change not only affects social and economic aspects but also
extends to spiritual and religious realms. A fully connected and real-time life presents its own
challenges, one of which is digital anxiety. Information pressure, the feeling of always being
left behind (FOMO), exposure to digital social conflict, and the tension between religious
values and digital reality are all real symptoms experienced by modern society. In the Islamic
context, society faces the challenge of maintaining spiritual integrity amidst the torrent of
content that does not always align with the values of faith.
Da'wah, as an instrument of social and spiritual transformation, is experiencing new
momentum and a severe test in the digital era. Undeniably, the space for da'wah is now
broader, faster, and reaches across geographical boundaries. However, at the same time,
da'wah messages often lose context, meaning, and depth when delivered solely in instant and
algorithmic formats. Studies on da'wah planning in the digital era emphasize the importance
of a da'wah strategy that relies not only on media but also responds to the psychological and
sociological characteristics of the community in the digital space (Arifin & Fatah, 2023).
Without an adequate approach, da'wah is vulnerable to becoming a repetitive instrument that
fails
to
address
the
community's
existential
anxieties
(Kahfi,
2024).

128

Various recent studies reveal that one of the main problems in digital-era da'wah (Islamic
preaching) is the imbalance between content and context (O’Brien & Charura, 2024b).
Da'wah is often positioned as a one-way sermon without space for participation or shared
meaning. Yet, today's digital society requires not only information, but also relationships,
empathy, and the strengthening of life's meaning. According to Maulana, a da'wah
strategy oriented toward human spirituality needs to be developed with an inclusive,
reflective approach that is relevant to digital dynamics. Therefore, da'wah must evolve
into constructive communication, not just conveying (Maulana Achmad dkk., 2023).
The phenomena of digital anxiety and spiritual alienation are increasingly apparent,
especially among the younger urban generation (M & Tasruddin, 2025). This generation
is familiar with technology, but at the same time is the group most vulnerable to
emotional distress and the search for meaning. They live amidst the contrast between
conventionally taught religious identities and self-existence shaped by social media
algorithms (Basyrul Muvid, 2023). This creates psychological dissonance that impacts
mental health and spiritual stability. Therefore, a da'wah approach is needed that can
provide a space for healing and unification between spiritual values and digital life.
In this context, the humanistic approach to da'wah becomes highly relevant. This
approach positions da'wah as an activity that not only transmits teachings but also
touches the deepest aspects of humanity (Ashari dkk., 2024). Humanistic da'wah
emphasizes the importance of empathy, dialogue, presence, and understanding of the
inner experiences of the community. This approach is deeply rooted in Islamic values
such as rahmah (compassion), ta'aruf (getting to know one another), and hikmah
(wisdom), all of which can be used to bridge the gap between anxiety and hope in digital
life (Basyrul Muvid, 2023).
One of the strengths of humanistic da'wah is its ability to respond to people's personal
experiences with down-to-earth and healing language (Azmi & Rifai, 2025). Wahid's study
shows that applying communication psychology to da'wah, particularly among children,
can make the message delivery process more effective through a persuasive and ageappropriate approach (Wahid, 2021). On the other hand, Falihah emphasized that the
psychological approach to da'wah significantly contributes to improving the quality of
religious life in Muslim communities by directly addressing their emotional and spiritual
aspects (Falihah, 2025). This was further supported by Yuliana, who emphasized the
importance of the da'i role as a motivator, counselor, and facilitator of behavioral change
through a humanistic and empathetic da'wah approach (Yuliana, 2025).
These three studies have not specifically linked the role of da'wah psychology to the
dynamics of digital anxiety and psychospiritual crises in the context of modern life filled
with technology and social media disruption. Previous research has focused on
institutional settings such as religious institutions (TPA) or mosques, and has not explored
in depth how a humanistic approach to da'wah can provide a space for inner and spiritual
healing for urban communities amidst digital pressures. Furthermore, few studies have
used a phenomenological approach to explore the existential experiences of communities
impacted by technology in receiving healing da'wah messages.
This study aims to fill this gap, positioning humanistic da'wah not merely as a method of
conveying Islamic teachings, but as a psychospiritual mediation mechanism that actively
bridges anxiety and hope in the digital era. This focus on the psychological landscape of
digital urban communities is a key point of distinction from previous studies and a new
EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

129

contribution to the discourse on contemporary da'wah psychology.
Da'wah also faces challenges in terms of communication ethics. The ethics of da'wah in
digital media is a crucial issue, particularly given the abundance of viral religious content
that often leads to polarization, hostility, and misinformation. Preachers in the digital era
are required not only to be fluent in conveying da'wah content but also to be sensitive in
choosing media, communication style, and timing. According to Prasetya, the application
of da'wah ethics in the digital space must reflect Islamic morality, which is rahmatan lil'alamin (blessing for all the universe), not simply to pursue viewers or likes (Prasetya,
2024).

2. RESEARCH METHOD
This study employs a qualitative approach using a phenomenological method to explore
in depth the psychological and spiritual experiences of urban Muslim communities in
navigating the dynamics of digital life, particularly in relation to the reception and
perception of humanistic da’wah. The phenomenological approach is chosen for its ability
to uncover the subjective meanings individuals assign to their everyday religious and
social realities. (Creswell, 2014)
The research subjects consist of individuals from urban Muslim communities who are
actively engaged with digital media and participate in religious activities, both online and
offline. Data collection techniques include limited participatory observation, semistructured in-depth interviews, and literature review of scholarly articles and relevant
texts on da’wah psychology, digital communication, and spiritual crises in modern society
(Smith dkk., 2009).
The primary instrument in this study is the researcher (human instrument), supported by
interview guides and field notes to capture authentic and reflective data. Data validity is
ensured through source triangulation and member checking, to confirm that the findings
accurately reflect the participants lived experiences.
The collected data were analyzed using thematic analysis based on the Interpretative
Phenomenological Analysis (IPA) framework, which enables the identification of meaning
patterns, dominant themes, and emotional dynamics emerging from participants’
narratives. The analysis process involved sequential stages: transcription, initial coding,
theme development, and deep interpretation by connecting participants lived experiences
with theoretical frameworks of da’wah psychology and transformative communication.
Through this methodology, the research aims to provide a holistic understanding of how
humanistic da’wah functions as a psychospiritual mediation mechanism for individuals
facing digital anxiety and value dissonance in an increasingly technologized world.

Figures & Tables

Table 1. Research Flow Humanistic Da’wah and Psychospiritual Mediation through IPA Approach

No

Stages Brief

Explanation

1

Problem Identification

Observing the psychospiritual anxiety of urban
communities due to the pressures of digital life and
the alienation of receiving conventional da'wah

EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

130

2

Determining the Research Focus

3

Data Collection

4

Transcription & Codification

5

Theme Identification

6

Interpretation of Meaning

7

Conclusion & Reflection

Establishing a focus on the role of humanistic
da'wah as a psychospiritual mediation mechanism
amidst digital anxiety
Conducting limited participant observation, semistructured interviews, and literature review of
da'wah psychology journals and texts
Transcribing interview results and then providing
initial codes for informant statements relevant to
the research objectives
Arranging recurring patterns of experience in
informants' narratives and mapping them into main
phenomenological themes
Linking the themes of the findings to theories of
da'wah
psychology
and
transformative
communication to uncover deeper meaning
Developing conclusions that demonstrate how
humanistic da'wah can respond to anxiety and
foster digital hope

3. RESULTS AND DISCUSSION
Research Results
The results of this study indicate that urban communities' experiences navigating digital
life reflect complex psychological and spiritual dynamics. Data collection through in-depth
interviews and participant observation within urban religious communities yielded five key
findings that reveal how humanistic da'wah can address anxiety while fostering spiritual
hope.
First, it was found that most informants experienced emotional distress due to excessive
digital exposure. They described a state of "information fatigue" that not only disrupted
their focus on daily activities but also weakened their spiritual connection to religion. One
informant stated that "every day I open my phone and see a lot of content about religion,
but I end up getting more confused and feeling further away from God." This situation
suggests that despite the widespread distribution of da'wah content digitally, emotional
and spiritual connection may not necessarily be established.
Second, some informants experienced a condition that could be described as spiritual
alienation. Although technologically connected, existentially they felt "alone,"
"ununderstood," and "unable to find a comfortable place to ask questions." This was
reinforced by field observations of audience behavior in several online religious forums,
where interaction was limited to one-sided comments and no space for shared reflection.
In such conditions, normative da'wah was often deemed insufficiently spiritual.
Third, there was an urgent need for a more empathetic and humanistic approach to
da'wah. Informants reported that they felt more emotionally connected to da'wah that
was personal, communicative, and delivered in non-judgmental language. One informant
stated, "I don't need harsh sermons or direct blame. I prefer it when the female religious
teacher shares her feelings, her sadness, and how she deals with it. It makes me feel
more human." This kind of testimony reinforces the need for a relational aspect of da'wah
in a digital society.
Fourth, preaching delivered with a psychological and humanistic approach is seen as
capable of providing a space for psycho-emotional healing. Several informants explicitly
linked specific preaching experiences to a process of inner healing, such as feeling heard,
understood, and strengthened. In small, community-based religious forums (both online
and offline), informants reported feeling calmer, more reflective, and re-motivated to live
EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

131

a spiritual life. This form of preaching is considered more touching and relevant than
preaching that only contains moral instructions.
Fifth, informants acknowledged that digital transformation has indeed provided new space
for da'wah (Islamic outreach), but they also emphasized the importance of an appropriate
format and approach. Many of them felt bored with long, monotonous, and
uncommunicative religious content. Instead, they were more attracted to short, reflective,
relatable content that included stories or life experiences. They also hoped for equal
interaction between da'i and mad'u (Islamic outreach), whether through question-andanswer features, online dialogue, or non-verbal communication that fosters intimacy.
In general, the results of this study indicate that normative and one-sided digital da'wah
has not fully addressed the community's existential anxieties. Humanistic da'wah, which
combines a psychological approach to da'wah, interpersonal empathy, and the digital
context, is more acceptable and has an emotional and spiritual impact. This strengthens
the argument that da'wah in the technological era cannot simply rely on media but must
also address the meaning, relationships, and inner needs of the congregation.
Discussion
This research confirms that digital challenges are not merely technological but also have a
direct impact on the psychospiritual state of society. Therefore, a da'wah approach that
addresses the full human dimension is necessary.

Figure 1. Living with Technology

In this context, humanistic theory serves as the primary lens for explaining how da'wah can
transform into a space for restoring meaning, not merely a space for moral instruction.
a. Humanism as an Answer to the Digital Humanitarian Crisis
In an increasingly digitalized world, humans are often reduced to mere users or
EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

132

b.

c.

d.

e.

f.

g.

consumers of information (Sukayat, 2023). This leads to relational disconnection, both
with themselves, others, and with God. Humanism, as emphasized by Utami, emphasizes
the need for humanizing education and communication, namely, re-establishing human
wholeness intellectually, emotionally, and spiritually (Utami, 2020). Humanistic da'wah in
this context is not simply present as knowledge, but must become a life-giving and
healing encounter.
The Need for Authentic and Meaningful Relationships
The spiritual crisis faced by the informants in this study is inseparable from the loss of
authentic experiences in religious relationships. Media-based preaching is often onesided and normative. From Rogers perspective, human growth requires a supportive,
safe, and accepting environment (O’Brien & Charura, 2024a). Successful digital
preaching is one that restores a person's sense of being, not simply telling them what to
do.
Technology as a New Field for Self-Actualization
Maslow stated that the peak of self-actualization occurs when a person is able to realize
their deepest potential and give meaning to their life (Utami, 2020). In this context,
technology can be a field for actualization, as long as da'wah guides the congregation to
recognize their life values amidst the rapid digital flow. Humanistic da'wah is tasked with
helping people "find themselves" amidst digital disorientation, not adding to the moral
burden.
Humanism as a Response to Psychological Dissonance
The concept of embodied trauma in modern psychology demonstrates that psychological
distress resulting from life crises (including digital excesses) is recorded holistically in the
body and soul (O’Brien & Charura, 2024a). Da'wah that relies solely on rationality is
insufficient. Therefore, a humanistic approach which emphasizes healing, appreciation
for each individual's unique experiences, and transcultural dialogue is the most relevant
approach. Da'wah must never forget that it is addressing wounded human beings, not
just the "disobedient."
Technology Must Be Placed Within a Humanistic Ethical Framework
Boda's research highlights the importance of shifting the paradigm of science and
technology education from an exploitative one to a humanistic and inclusive one (Boda,
2024). The same holds true in the context of da'wah (Islamic outreach). Digital da'wah
content often fails to engage with emotional aspects due to an overemphasis on
performance, aesthetics, and algorithms. In fact, da'wah content should be rooted in
civility and relational belonging two humanistic principles that must be maintained to
prevent religious messages from becoming instruments of new pressures in digital life.
Da'wah as a Safe Space and a Process, Not a Product
A humanistic approach views humans not as objects to be fixed, but as subjects with the
potential for growth. Therefore, da'wah should not be patronizing or judgmental. As
O'Brien and Charura suggest, the psychospiritual mentoring process must be grounded
in cross-cultural awareness, acceptance of universal emotions, and appreciation for
clients lived experiences (O’Brien & Charura, 2024a). Humanistic digital da'wah becomes
a space for dialogue, not judgment; it becomes a space for growth, not a place to test
piety.
Encouraging Social Awareness and the Meaning of Relationships
Boda's concept of humanistic futurity emphasizes that a humanistic approach
encourages us to imagine a future that is not only functional, but also full of meaning,
relationships, and justice (Boda, 2024). Future-oriented da'wah not only answers the
question "what is the law?" but also "what is its meaning for my life?" Herein lies the
strategic role of humanistic da'wah as a bridge between anxiety and hope, as discovered
in this study.

EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

133

Conclusion
This study highlights that living with technology in the digital era poses not only
practical but also existential challenges for urban Muslim communities. The
prevalence of digital anxiety, spiritual alienation, and emotional overload has created
a pressing need for a more human-centered approach to religious communication. In
this context, humanistic da’wah emerges as a psychospiritual mediation mechanism
capable of responding to the emotional and spiritual needs of individuals navigating
the complexities of digital life. The findings reveal that da’wah practices rooted in
empathy, dialogue, and personal storytelling resonate more deeply with audiences
who feel overwhelmed by normative or judgmental religious messages. Humanistic
da’wah offers not only knowledge but emotional presence functioning as a relational
space where individuals are heard, seen, and accepted. By acknowledging each
person’s lived experience, this approach aligns with humanistic psychology,
particularly its emphasis on self-actualization, emotional safety, and meaning-making.
Furthermore, the study affirms that technology, when grounded in humanistic ethics,
can become a transformative tool in religious life not a threat. Therefore, future
da’wah efforts must evolve beyond information delivery and become processes of
relational healing, spiritual reflection, and meaningful connection. In a digital world
that often dehumanizes, humanistic da’wah has the potential to restore dignity,
belonging, and hope.
Acknowledgements. The author would like to express sincere gratitude to all participants who generously
shared their time, thoughts, and emotional experiences during the research process. Their honesty and
vulnerability provided the foundation for this study’s insights. Special thanks are extended to the academic and
administrative community at Institut Al Fithrah Surabaya for the encouragement and institutional support,
particularly in facilitating access to research environments and networks. Appreciation is also due to the
colleagues and mentors who provided constructive feedback and critical perspectives throughout the
development of this work. Their input significantly enriched the depth and clarity of the study. Finally, heartfelt
thanks go to the families and friends who offered moral support during the research and writing journey
reminding the author of the very human spirit this research aims to honor.

References
Arifin, S., & Fatah, Z. (2023). Da’wah Assistance Based On Psychology And Digital Technology To
Improve The Quality Of Service For New Students With A Service-Learing Approach. Fourth
Annual Conference on Community Engagement, 4.
Ashari, M. F., Dova, M. K., & Jaya, C. K. (2024). Komunikasi Dakwah Kultural di Era Digital. Journal
of Da’wah, 3(2), 137–161. https://doi.org/10.32939/jd.v3i2.4423
Azmi, A. U., & Rifai, A. (2025). Contemporary Islamic Thought: Answering the Challenges of Da’wah
in the Digital Era. Al-Ulum Jurnal Pemikiran dan Penelitian ke Islaman, 12(1), 95–107.
https://doi.org/10.31102/alulum.12.1.2025.95-107
Basyrul Muvid, M. (2023). Model Komunikasi Dakwah Berbasis Humanity di Era Digital Upaya
Transformasi Nilai-nilai Islam Rahmatan Lil Alamin. Jurnal Mediakita : Jurnal Komunikasi
dan Penyiaran Islam, 7(1).
Boda, P. A. (2024). Dreaming of disability‐as‐possibility as a humanistic STEM education futurity.
Science Education, 108(6), 1590–1607. https://doi.org/10.1002/sce.21891
Creswell, J. W. (2014). Research design: Qualitative, quantitative, and mixed methods approaches.
SAGE Publications.
Falihah, A. (2025). Pengaruh Pendekatan Psikologi Dakwah terhadap Peningkatan Kualitas Hidup
Keagamaan Masyarakat Islam. 03(03).
Kahfi, A. (2024). Transformation Of Da’wah In The Digital Era: Modern Strategies In Optimizing
Technology-Based Da’wah Management. 9(2).
M, C., & Tasruddin, R. (2025). Peran Media Sosial sebagai Platform Dakwah di Era Digital: Studi
Kasus pada Generasi Milenial. Jurnal Kolaboratif Sains, 8(1).
Maulana Achmad, Jannah, R., & Azizah. (2023). Media Sosial Sebagai Strategi Baru Dalam Dakwah
Islam: Studi Analisis Pada Platform “Belajariah.” Dakwatuna: Jurnal Dakwah dan
Komunikasi Islam, 9(1), 1–15. https://doi.org/10.54471/dakwatuna.v9i1.2109
EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS

134

O’Brien, C., & Charura, D. (2024a). Advancing transculturally informed, humanistic therapeutic
practice for refugees and asylum seekers presenting with embodied trauma. Counselling
and Psychotherapy Research, 24(4), 1612–1631. https://doi.org/10.1002/capr.12808
O’Brien, C., & Charura, D. (2024b). Body mapping Refugees and asylum seekers’ perspectives of
embodied trauma: An innovative method for psychotraumatology research & practice.
Qualitative
Research
in
Psychology,
21(1),
71–106.
https://doi.org/10.1080/14780887.2023.2289964
Smith, J. A., Flowers, P., & Larkin, M. (2009). Interpretative phenomenological analysis: Theory,
method and research. SAGE.
Sukayat, T. (2023). Da’wah communication in the Contemporary Era: Implementing da’wah ethics
on
social
media.
Jurnal
Ilmu
Dakwah,
43(2),
375–390.
https://doi.org/10.21580/jid.v43.2.18465
Utami, E. N. (2020). Teori Belajar Humanistik Dan Implementasinya Dalam Pelajaran Pendidikan
Agama Islam. 10(4).
Wahid, L. A. (2021). Penerapan Psikologi Komunikasi Dalam Penyampaian Pesan Dakwah.
KOMUNIKE, 13(1), 115–131. https://doi.org/10.20414/jurkom.v13i1.3193
Yuliana, E. R. (2025). Peran dan Fungsi Da’i dalam Perspektif Psikologi Dakwah. 03(03).

EnhancingSantriEducation: CombatingHoaxeswith MediaLiteracyatUniversitasNahdlatul
Ulama Pasuruan. ICHST. Vol 2 (1). 127-134. 2025

ICHS