Penyelewengan Pengubatan Islam di Media Sosial: Analisis Konsep Dakwah dalam Kaedah Pengawalseliaan

True Islamic medicine is founded on the Qur’an and the Prophet’s sunnah, as well as
the practises of the pious salaf and authoritative scholars. Unfortunately, some Islamic
medicine practitioners implemented the methods of treatment that are non-compliance
with Islamic syaricah. In reality, by utilising the word Islam, it has perplexed the
people. In addition, current trends indicate that some practitioners promote methods of
treatment on social media channels. As a result, patients who require such treatment
are at risk of being subjected to medical practises that violate Islamic syaricah.
Furthermore, multiple initiatives have been undertaken by the government to address
this issue, revealing da’wah activities in the framework of combating the evil of
mafsadah that happens. Thus, the purpose of this research is to examine the notion of
da’wah through the regulatory mechanism used by authorities in dealing with the issue
of misconduct by Islamic medicine practitioners on social media. Data for this
qualitative study were gathered via documents, literature reviews, in-depth interviews,
and online observation. According to the study’s findings, practitioners of Islamic
medicine on social media are not adhering to the Ministry of Health Malaysia’s 2011
Islamic Medicine Practice Guidelines. The practitioners make exaggerated claims
about their abilities to see and capture jinn, retain patient anonymity and shame,
provide ambiguous readings during treatment, demand exorbitant prices, provide
patients with questionable consultations, summon and transfer jinn, and conduct
broadcast treatments on social media. The Malaysian Ministry of Health (KKM)
through the Islamic Medical Practitioner Regulatory Board (LAJPPI), the Melaka
State Department of Islamic Religion (JAIM), and the Malaysian Islamic Medicine,
Medicine and Welfare Association (Darussyifa’) have all functioned as da’i in the
context of the da’wah analysis, regulating Islamic medicine practitioners on social
media, or mad’u. Maudu’, the regulatory method’s content, is still lacking in the
interim, particularly for medical professionals using social media. However, the
regulatory approach has implemented the da’wah technique through wisdom, good
advice and debate as well as using the law enforcement and media channels. This
study also discovered five loopholes in the current regulations used by the authorities
regarding the social media activity of practitioners. Thus, preaching voids must be
filled, particularly with regard to the social media regulation of Islamic medical
practices in an attempt to establish consistency in Sharia-compliant Islamic medical
centres in Malaysia.