The Influence of Social Media Platforms as Medium of Acquiring Islamic

Knowledge among the Muslim Students of Ateneo de Davao University

A Thesis Submitted to the

Ateneo de Davao University
School of Arts and Sciences
Social Sciences Cluster
Islamic Studies Department

In Partial Fulfillment of the

Requirements for the Degree
Bachelor of Arts in Islamic
Studies Minor in Education

Abdul Wahid B.Musa

Abdulwahjid A. Mohammad
Al-Usamin Bensatar U. Lamalan
Jamer M. Aliman
Wardah R. Abdulaziz

October 2022
 ATENEO DE DAVAO UNIVERSITY
SCHOOL OF ARTS AND SCIENCES
E. Jacinto St., Davao City, Philippines

APPROVAL SHEET

In partial fulfillment of the requirements for the degree Bachelor of Arts in Islamic Studies
Minor in Education, this thesis entitled:

“THE INFLUENCE OF SOCIAL MEDIA PLATFORMS AS MEDIUM OF

ACQUIRING ISLAMIC KNOWLEDGE AMONG THE MUSLIM STUDENTS OF
ATENEO DE DAVAO UNIVERSITY”

Prepared and submitted by Abdul Wahid B. Musa, Abdulwahjid A. Mohammad,

Al-Usamin Bensatar U. Lamalan, Jamer M. Aliman and Wardah R. Abdulaziz
is hereby recommended for FINAL APPROVAL.

Mansoor L. Limba, PhD Sh.C. Sultan U. Ubpon, LPT, MEIL

Adviser Mentor/Department Chair
Islamic Studies Department

APPROVED in partial fulfillment of the requirements for the degree Bachelor of Arts
in Islamic Studies Minor in Education.

Ustadz Janor C. Balo, MSIO, RPm, Sh.C.

Panel Chairperson

Ms. Glyssia U. Tacabil Mr. Albert J. Santos, MA

Panel Member Panel Member

ACCEPTED in partial fulfillment of the requirements for the degree Bachelor of Arts
in Islamic Studies Minor in Education.

Nelly Z. Limbadan, PhD, CSCLP, RP Renante D. Pilapil, PhD

Asst. Dean, Social Sciences Cluster Dean, School of Arts and Sciences
i
 Abstract

This study aimed to determine the influence of acquiring Islamic knowledge on social

media to the Muslim students of Ateneo de Davao University. The researchers used mixed

research method in this study which allowed quantitative and qualitative research methods to

be used at the same time. The respondents were 40 Muslim students from Ateneo de Davao

University. The findings shows that there are four (4) main reasons on why the Muslims

students of Ateneo de Davao University which are extensivity, accessibility, efficiency, and

fard (obligation). Furthermore, the findings show that there are six (6) influences of

acquiring Islamic knowledge on social media towards the Muslim students of Ateneo de

Davao University. Specifically, these influences include reminder, self-consciousness,

encouragement, discern lawful from unlawful, increased imaan, and vigilance. The

researchers would like to recommend for a similar study that includes age and educational

attainment as variables to determine if there is any correlation between these variables and

their media literacy when it comes to acquiring Islamic knowledge on social media,

specifically within the BARMM region.

Keywords: social media, Islamic knowledge, influence

ii
 Acknowledgement

In the name of Allah, Most Gracious, Most Merciful. Alhamdulillah, all praise is due

to Allah, Lord of the Worlds. We thank Allah for giving wisdom, guidance, strength,

perseverance, and inspiration upon the researchers to accomplish this study from the very

beginning until the end.

We thank our dearest parents for supporting us financially and emotionally

throughout our journey on this thesis writing. Without their support, we would have faced

great challenge and difficulty. To Mr. Sader Musa and Mrs. Alma Musa, Mr. Satar Lamalan

and Mrs. Arphia Usman, Mr. Tohammi Aliman and Mrs. Jeihan Aliman, Mr. Datu

Sahabudin Mohammad and Mrs. Guinibon Mohammad, and Mr. Ali Abdulaziz and Mrs.

Sarah Romanda, we thank you from the bottom of our hearts. We’d also like to mention

some people who contributed to this study: Ms. Vanessa Mendoza, who helped us in

polishing our paper and contributed some ideas; Ms. Fatima Star U. Lamalan, who lent

important and essential materials for the writing of this study; The Hub and Miguel Pro

Learning Commons, for making our thesis defenses possible.

To Dr. Mansoor Limba, our thesis adviser, we present our sincere gratitude for

supporting us and providing us deep insights on how we can make our research paper better.

For the days and nights of reviewing our paper, all the things you have done to help us are

unmeasurable, thank you.

To Prof. Albert Santos, one of our panelists, you helped us realize the things that

could improve the quality of this study. For all the comments and suggestions, you have

given us better point of view to understand the complexes of our study, we thank you very

iii
much. Without your support, we would not be able to present every important correlation of

the theories and the findings within this study.

To Prof. Glyssia Tacabil, we thank you as well for the continuous help and feedback

for the polishing of our paper from start to final revision, specifically in presenting our data.

The data presentation techniques you have suggested greatly assisted us to present the data

comprehensively.

To Prof. Janor Balo, you made us aware of the small and very specific details that

should not be overlooked. We had realized because of you about how these details represent

the overall quality of this study. We give our sincere gratitude.

And to Prof. Sultan Ubpon, our beloved mentor, thank you very much for your

patience. To all the times that we are struggling to keep up with pressure of writing this

research paper, you continued to support us and be patient as much as possible. We cannot

think how we would have been able to finalize our paper with your help, thank you so much.

iv
 Table of Contents

CHAPTER 1:
INTRODUCTION ...............................................................................................................1
Background of the Study .................................................................................................... 1
Significance of the Study ................................................................................................... 4
Statement of the Problem ................................................................................................... 5
Theoretical Framework ...................................................................................................... 6
Conceptual Framework .................................................................................................... 10
Definition of Terms .......................................................................................................... 10
Scope and Limitation ........................................................................................................ 13

CHAPTER 2:
REVIEW OF RELATED LITERATURE ......................................................................... 14
Conceptualizing Social Media ..........................................................................................14
Internet Communication ................................................................................................... 17
Islamic Software ............................................................................................................... 18
The Concept and Moral of Islamic Education................................................................... 20
Social Media and Proselytizing of Islam .......................................................................... 21
ICT, Online Islamic Classes and Lectures.........................................................................21
The World of Social Media and Muslim Scholars ............................................................ 23
Challenges and Risks of Using New Media in Teaching and Learning ........................... 25
Positive Effects of Social Media on Islamic teaching ...................................................... 29
Islamic Perspective on Ethics for New Media Users ........................................................ 34

CHAPTER 3:
METHODOLOGY ........................................................................................................... 36
Research Design ................................................................................................................ 36
Locale ................................................................................................................................ 37
Respondents ......................................................................................................................37
Sampling Procedure .......................................................................................................... 37
Research Instrument .......................................................................................................... 37
Data Gathering Procedure ................................................................................................. 37
Data Processing Procedure ............................................................................................... 38
Ethical Consideration ....................................................................................................... 38

CHAPTER 4:
DATA PRESENTATION, RESULTS, AND DISCUSSION .......................................... 40
Socio-Demographic of the Respondents ........................................................................... 40
Social Media used in Acquiring Islamic Knowledge ....................................................... 44
Preferred Social Media Platform Used in Acquiring Islamic Knowledge ........................ 46
Hours Spent Acquiring Islamic Knowledge on Social Media .......................................... 48
The Reasons of Acquiring Islamic Knowledge on Social Media ..................................... 49

v
 The Influence of Acquiring Islamic Knowledge on Social Media ................................... 55

CHAPTER 5:
SUMMARY, CONCLUSIONS AND RECOMMENDATION ....................................... 63
Summary ........................................................................................................................... 63
Implication of Theories ..................................................................................................... 65
Conclusion ........................................................................................................................ 66
Recommendation .............................................................................................................. 66

Bibliography ................................................................................................................................. 68
Appendices ................................................................................................................................... 74
Appendix A. Interview Guide Questionnaire ................................................................... 74
Curriculum Vitae .......................................................................................................................... 77

vi
 List of Tables

Table 1.1 Socio-demographic profile of the Respondents in Terms of Age...........................40

Table 1.2 Socio-demographic profile of the Respondents in Terms of Ethnicity… ...............41
Table 1.3 Socio-demographic profile of the Respondents in Terms of Course ...................... 42
Table 1.4 Socio-demographic profile of the Respondents in Terms of Year Level................ 43
Table 1.5 Socio-demographic profile of the Respondents in Terms of Civil Status............... 43
Table 2.1 Preferences of Islamic Knowledge Acquisition… .................................................. 44
Table 2.2 Social Media Platforms ........................................................................................... 45
Table 3.0 Social Media Preferences ........................................................................................ 46
Table 4.0 Hours Spent Acquiring Islamic Knowledge on Social Media ................................ 48
Table 5.0 Reasons for Acquiring Islamic Knowledge on Social Media ................................. 49
Table 6.0 Influence of Acquiring Islamic Knowledge on Social Media................................. 55

vii
 List of Figures

Figure 1.0 Conceptual Framework of the Study. .................................................................... 10

viii
 CHAPTER 1

INTRODUCTION

Background of the Study

Islam is rapidly expanding religion in the world. It is becoming popular among young

people who are linked to social media. This access explores the unusual uses of social media

by several religious persons and organizations. Boyd and Ellison (2008) explain that since

their appearance, social networking sites (or SNS) have drawn millions of users who

have integrated these sites into their daily practices. Wilson et al. (2009) suggests that

SNS have come to play a significant role in enabling communication and relationship

building for many individuals, in particular young people, that it would be crucial to

investigate the various factors that influence their usage.

Muslims are the same as other societies, Muslims society also has emerged social

trends in the last decade. Meanwhile brought a lot of changes that significantly affected

individuals and groups of different societies (Davis, 1989). This phenomenon influences all

sectors and activities of life including the sector of Islamic knowledge propaganda or da‘wah.

Nurdin (2017) stressed that social media has the potential to change Muslim religiosity

and pious practices. The impact of social media on individual and community religious

behavior in an environment characterized by conservatism and traditionalism is said to be

greater than in an environment characterized by liberalism and openness (Syifaul Arifin,

2017).

Youth category is the most important one in the society which holds the nation’s

dreams and responsibility, and the university students are considered the most important part

in this social category because they are trained and specialized. Moreover, they are the

1
basis for any change in all fields of life because of their effective role in the society and for

their ability to interact with others (Al-Badaina et al., 2009). By connecting youth on social

media platforms, it has become popular among them (Marie Plaisime, 2020). These social

media platforms have had a real impact on Muslim social life, including religious practices,

religiosity, da‘wah, fatwas (religious decisions), and building virtual communities in

Muslim-majority countries or in the diaspora (Fita Fathurokhmah, 2019).

Muslim-majority countries in today's digital age are witnessing the rapid spread and

adoption of social media platforms such as Facebook, Twitter and YouTube. In the Arab

world, Facebook is the leading social networking website with 45,194,452 users and

Twitter follows with 2,099,706 users (Yanuar Nugroho & Sofie Shinta Syarief, 2012). The

Arab region comes second to the United States in terms of the number of daily YouTube

views. With 90 million video views per day, Saudi Arabia has the highest number of

YouTube views in the world per Internet user. The popularity of social media platforms

in the Arab world has led some scholars to hope that their impact on religious life will

increase.

At present, Islamic religious education teachers in schools, madrasah teachers,

religious lecturers, religious instructors, headmasters, and religious teachers in the religious

education environment, utilize mass media and social media facilities to assist the process of

religious learning. Those identified above can also be referred to as spokesmen for Islamic

religious and religious messages, or as religious functionaries. The religious functionary has

a bargaining position and an important role in the implementation of contemporary Islamic

religious and religious learning at a time when many people with practical choices and with a

pragmatic spirit choose an easy medium of Islamic learning without being tied to

2
traditional learning resources. The development of technology of social information has

changed many things, including changing the style and tradition of Islamic religious and

religious learning methods and strategies. The traditional method of Islamic learning places

the teacher and literature (book/books) on religious references as the basic referential source

for Islamic religious learning (Murtadlo, 2019).

In the Davao region, the Muslim community has observed an increase in engagement

on social media platforms, particularly during this pandemic. Ateneo has an organization

called "The SALAM-The Ateneo Muslim Society," an organization established to promote

peace and serve as a peer support system to the Muslim community of Ateneo de Davao

University. The SALAM-TAMS compose of Muslim students from diverse clusters (School

of Education, School of Engineering and Architecture, Social Sciences, Natural Sciences and

Mathematics, School of Nursing, Computer Studies, and Humanities and Letters HUMLET).

Regarding social media, including social networking sites, these are beneficial in the

field of communication, politics, information, entertainment, relationship, and in connection

to the Muslim-community. In the educational area, social media can access and assist the

learning process in the matter of Islamic knowledge. On the other hand, it might be

advantageous or negatively impact the understanding of Muslims when using social media

platforms. With this, advanced technology has changed the way we interact with people, the

way we communicate, learn, deliver, and exchange information and messages to become

more valuable and systematic. Nevertheless, new media has its own potential in terms of

Islamic education and lecture. Digital media technology can be used for educational purposes

and to transmit knowledge pertaining to Islam and its teachings (Saifee, 2012).

Currently, Social Media platforms like Facebook, Twitter, Instagram, TikTok,

3
YouTube, eetc., have made enlightenment and substantial sharing of information and

anything related to Islamic knowledge. Social media has many advantages, and while the

imminent risk may appear to be minimal in general, the evolution of specific dangers

recommends that all actors must be watchful and involved in monitoring online activity

trends affecting their behavior, moral and spiritual aspect. For this reason, the researchers

determined the Influence of Social Media Platforms as a Medium of Acquiring Islamic

Knowledge among the Muslim Students of Ateneo de Davao University.

Significance of the Study

This research was made with the goal of providing vital information and knowledge

to understand the specified topic from the respondents, recent works or previous theses, and

relevant websites which are needed for the envisioned substantial towards the individuals as

follows:

The Researchers. To be a novice in this kind of topic would be challenging for those

who are studying Islamic Studies, just like the researchers. With this, the research acts as a

tool in guiding them in understanding the status of Islamic society adapting to the

contemporary world of social media. The research has substantially enlightened them, which

can significantly help with their future studies.

Islamic Preachers. Being aware of the social media preferences and usage of

Muslim student users of social media platforms would substantially increase the efficiency of

the work for those who use social media as a medium for their service. This research acts as

an instrument to guide Islamic preachers in crafting their strategies and method of delivering

Islamic messages within social media.

4
 Muslim students. Generally, all students have academic commitments and

responsibilities that keep them busy and occupied most of the time. For Muslim students, the

results and findings of this study would benefit them as to how they should approach social

media to serve as a medium to acquire Islamic knowledge. This study would give them an

idea about each social media platform's positive and negative aspects, and they would be able

to utilize them to their advantage. It would help them to balance their time for their secular

and religious studies.

Muslims from Rural Areas. People, in general, from remote rural areas are more

likely to have below-than-average media literacy. This can amplify the risk of them

consuming false information and the risk of manipulation. This research can significantly

serve as a solution to address that specific issue. Furthermore, traditional muhadarah are

often limited in rural areas, resulting in their reliance on online Islamic knowledge. This

study could provide them with essential details on how this alternative should be approached.

Statement of the Problem

The study determined the Influence of Social Media Platforms as Medium of

Acquiring Islamic Knowledge among the Muslim Students of Ateneo de Davao University.

Specifically, it answered the following questions:

1. What are the socio-demographic profiles of the respondents?

2. What are the social media platforms used by the respondents in acquiring

Islamic knowledge?

3. What are the preferred social media platforms used by the respondents in

acquiring Islamic knowledge?

5
 4. How long do Muslim students of Ateneo de Davao University spend time

on social media acquiring Islamic knowledge?

5. What are the reasons for acquiring Islamic knowledge on social media?

6. What are the influences of acquiring Islamic knowledge on social media

among the Muslim students of Ateneo de Davao University?

Theoretical Framework

The researchers anchored the study on the Previous Media Theory, Social Learning

Theory (SLT), and the Media Ecology Theory.

A. Previous Media Theory

Previous Media Theory describes the shift of media concepts from an audience of

'viewers' or 'consumers,' such as in the film and television industry, to the new media

content where the idea now leans towards an audience of 'users’ (Livingson, 2004).

Originally, media was highly controlled and supplied by a small number of producers,

usually by professional political industries (Cha et al., 2007). However, with the shift of the

media world into Web applications, the media industry underwent a massive transformation

in its production, circulation, and distribution. Jenkins (2006) stated that: "Audiences,

empowered by these new technologies, occupying a space at the intersection between new

and old media, are demanding the right to participate within culture.”

B. Social Learning Theory (SLT)

One of the theoretical frameworks used in this study is Social Cognitive Theory by

Albert Bandura. It was first conceived as Social Learning Theory (SLT) in the 1960s and

subsequently developed into Social Cognitive Theory in 1986. The theory posits that in a

6
social context with the reciprocal and dynamic interaction of the people, environment, and

behavior, occurs a learning explained by its feature called triadic reciprocal causation

(Bandura, 2001).

The reciprocal orientation provides a different way of perceiving human behavior that

has often been expounded in terms of unidirectional causation, in which behavior is

fashioned and controlled either by environmental influences or by internal dispositions.

Regarding morality, in moral phenomena, social learning theory adopts a cognitive

interactive perspective where personal factors (moral thought and affective self-reactions),

behavioral factors (moral conduct), and environmental factors (moral ecosystem) all operate

as interacting determinants that influence each other bi-directionally (Bandura, 1991).

From the Social Cognitive perspective, it is apparent that moral thinking is a process

in which multidimensional standards or rules are the foundation to judge conduct. When the

theory is related to media, communication systems operate using two pathways: direct and

socially mediated (Bandura, 2001). Bandura mentioned that for the direct pathway, the media

promote change by informing, enabling, motivating, and guiding participants directly. The

socially mediated pathway, on the other hand, the media connect participants to social

networks and communities that provide natural incentives (beliefs that there are desired

effects) and continue personalized guidance for planned change. The theory further posits

that we learn from modeled styles of behavior depicted through electronic mass media. This

characteristic, coupled with the heavily repeated images presented on mass media, allows for

this to happen (Bandura, 2001).

7
 C. Media Ecology Theory

Media Ecology Theory, also known as MET, intends to understand the impact of

technology and communication on society (McLuhan, 1964). This theory claims that the

media is a direct factor in shaping and organizing a culture. Marshall McLuhan (1964) noted

that electronic media and technology had played a significant role in revolutionizing society,

thus making society largely dependent and reliant on these communication technologies.

McLuhan thinks it is almost impossible to find a society away from the influence of

electronic media.

Concerning the weaknesses and strengths of each theory, Social Learning Theory

focuses on gaining knowledge and acquiring behaviors through environmental influences;

multiple learning modes are one of its strengths. Bandura himself noted that individuals

could learn through direct experiences or observation. However, it is assumed that changes in

the environment will also directly result in changes in the person, but this may not always be

true. The approach is unconfined, based exclusively on the dynamic interaction between

individual, behavior, and environment. Previous Media, suggests that even though the media

we consume may transform or transition, the innate content and purpose behind our media

utilization are quite static over time and through varying media. Media Ecology Theory is

concerned with understanding how technologies and communication techniques manipulate

the form, amount, pace, distribution, and orientation of information; and how, sequentially,

such information configurations or biases affect people's perceptions, values, and attitudes.

Thus, the Previous Media Theory, the Social Learning Theory, and the Media

Ecology Theory are utilized as the ground or basis for understanding the phenomena of this

study. Previous Media Theory was used to understand the shift of media, its usage, and the

8
standpoint of the respondents, as well as the accessibility of Islamic knowledge on social

media. Social Learning Theory was integrated into this study because Islamic knowledge is

structured to be delivered to large-scale audiences. The Media Ecology Theory as this theory

claims that the media is a direct factor in shaping and organizing a culture, thus helping the

researchers understand how online da'wah shapes the traditional method of muhadarah. On

that note, the indicated theories may help the researchers to determine the influence of social

media platforms as a medium of acquiring Islamic knowledge among the Muslim Students of

Ateneo de Davao University.

9
Conceptual Framework

Media Ecology
Social Learning
Previous Media Theory
Theory
Theory
Influence of social
Reasons for using
Respondents media platforms in
social media
Acquiring Islamic
platforms
knowledge

Figure 1.0 Conceptual Framework of the Study

The diagram above represents the flow of the study. This was used to determine the

social media platforms, reasons for using social media, the number of hours, and eventually,

the influence of social media platforms as a medium of acquiring Islamic knowledge among

the Muslim students of Ateneo de Davao University.

Definition of terms

Adhan - the Islamic call to prayer recited by muezzin.

Allah - the Supreme Creator of the universe.

Da‘wah - refers to the act of inviting or calling people to embrace Islam.

Fard – an Arabic term which literally means obligation.

Fatwas - refers to a formal ruling of interpretation on a point of Islamic law.

Fitra - the state of purity and innocence in which Muslim believe all human to

be born, or the ability to choose or reject God’s guidance, with which both

humans and jinn are endowed.

Hadith - refers to the collection of traditions containing sayings of the prophet

10
Muhammad (pbuh) which, with accounts of his daily practice (the Sunnah),

constitute the major source of guidance for Muslims apart from the Qur’an.

Islam - Islam is the religion of the Muslim, which teaches that there is only one

God, and that Mohammad is His prophet. It literally means “submission in

Arabic, referring to submission to God.

Islamic Lectures - refers to delivering an instructional discourse or posting texts

on social media.

Khuluq - an Arabic word which refers to the state of the soul that determines

human action. It is neither the soul nor the action. Its plural word is akhlaq

which is commonly translated in English-Arabic dictionaries as disposition,

nature, temper, ethics, morals or manners or in general a person who has good

manners and behaves well.

Khutbah - serves as the primary formal occasion for public preaching in the

Islamic tradition.

Madrasa - an educational institution offering instruction in Islamic subjects.

Maktaba Shamla’ - is a free software that aims at approving a digital research

environment for Islamic scholars and comes with a large collection of Arabic

primary source and secondary texts.

Muhadarah - refers to an activity or practice of speeches or lectures that are

emphasized in the skills of students using foreign languages. The technique of

using words or language.

Muhammad (pbuh) - he was a prophet, divinely inspired to preach and confirm

11
the monotheistic teaching of other prophets.

Muslims - followers of the religion of Islam.

Mutawatir - refers to the successive narration of hadith. It is one conveyed by

narrators so numerous that it is not conceivable that they have agreed upon an

untruth thus being accepted as unquestionable in its veracity.

Qibla - the point toward which Muslim turn to pray.

Qur’an - refers to the Islamic sacred book.

Salah - refers to demonstrating servitude to God by means of certain action.

Sahabah - The disciples and followers of Muhammad (pbuh) who saw or met

the prophet during his lifetime and were physically in his presence were

referred to as companions of the Prophet.

Sheikh - a religious leader or cleric.

Social Media - websites and application that allows users to create and share

content, as well as participate in social networking.

Surah - refers to the chapter in the sacred scripture of Islam, the Qur’an.

Tajwid - refers to the set of rules governing the way in which the words of the

Qur’an should be pronounced during its recitation.

Tawazun - an Arabic word meaning balance.

Ulamah - a body of Muslim scholars recognized as having specialist knowledge

of Islamic sacred law and theology.

Ummah - refers to a single group that shares common religious beliefs.

12
 Zakat - Islamic finance, referring to the obligation that an individual must

donate a certain proportion of wealth each year to charitable causes.

Scope and Limitation

This study conducted in-depth interviews with 40 Muslim students from Ateneo de

Davao University under different clusters. The focal point of the study is to determine the

influence of social media platforms as a medium of acquiring Islamic knowledge among the

Muslim students of Ateneo de Davao University. The study was done through the utilization

of questionnaires to the Muslim students as a survey and reference. Through their strategy,

the researchers understood the influence of social media platforms as a medium for acquiring

Islamic knowledge.

13
 CHAPTER 2

REVIEW OF RELATED LITERATURE

This chapter presents the related literature and studies that add depth and background

to the subject of this research.

Conceptualizing Social Media

Social media could be regarded as a phrase to examine every word individually.

Socializing means engaging others in an interactive form by sharing and obtaining

information. Media means communication devices, such as the Internet (TV, radio, and

newspaper are examples of more traditional types). Social media also means "Internet-based

application on constructed Web 2.0, which is a notion and denotes a platform for collective

brainpower to use" (Huang & Benyoucef, 2013). Internet-based medium of communication

and human interaction refers to the collection of new means of social interaction and

communication. In the same vein, Mayfield (2008) set down few of the characteristics

common to the current medium of communication and interrelationship. These features are:

social media paves the way for unrestricted, public participation in the interactive session, it

is open to all eligible members of society, it enables participants to express their opinion, and

strengthens or weakens inter-relationship among users. The types of social media that are

often used by the community in assisting Islamic preaching include online social networking.

It is a web-based service that allows individuals to create a public profile in a connected

system, list several other related users, and view and connects with people on the list on the

network (Nurdin & Rusli, 2012). Other social media that support preaching also include

Blogs (web blogs), a web application resembling writing, Mailing Lists, YouTube, and

14
Instagram, allowing users to share photos and videos. Social networks and media have

changed the spread of Islam and the perception of Muslims in the minds of many, said author

and professor at DeVry University, Suzy Ismail, in an Email interview. The impact of

Facebook and Twitter in changing entire nations can be seen in the uprisings of the Arab

Spring that were largely dependent on social media as a means of communicating and fueling

the passions of the people who overthrew their countries' dictators. The same can be said of

Islam's relation to social media.

Social media presents a massive opportunity for us to reach out to people who may

not know about Islam or Muslims. Thousands of Americans have never met a Muslim, but

they have access to us through social media (Salman, 2016). Social media is a recent

phenomenon. From their inception, Social Networks have attracted many University students

as well as their lecturers. These social media may be centered on sharing cultural views and

religious beliefs (Sharaf, 2012). The internet provides a space and medium within which

Muslims can share the relationship between their religious identity and their social and

political affiliation (Sharaf, 2012). Many of these social media, like Facebook, provide a

platform for Muslim Students to share permissible components of data with their fellow

Muslim friends and relatives.

Social media is a medium that can allow Muslims to engage in discussion online that

clarifies, expands, and provides autonomy over content without the added challenge and

immediacy of comprehension. The ever-expanding use of social media, especially mobile

media devices, enables the potential public to be engaged with organizations and businesses

almost continually, and decision-makers within these organizations must exercise soft

behavioral skills that connect at the right level (Robert, 2013).

15
 Social media can potentially influence decision-making in a short time, regardless of

distance. These platforms are ways of communicating directly with other people socially.

Instructors have reported that using online technologies can encourage online discussion

among students outside the classes beyond the traditional setting. The prominence of social

media towards learners of all ages has cause great enthusiasm amongst a good few educators.

Now people are comfortable in the comfort of their homes to learn the words of the

Qur'an. Social media supports different languages. Besides, their practical words are also

straightforward. Social media plays a role in the independent expression and creation of good

authors. Through this, as innumerable people enrich their knowledge and further develop

their skills, enlighten themselves in the way of a beautiful life. Social media have the

capacity to boost participation because of their open, conversational nature, connectedness,

and textual and audio-visual characteristic appeals.

Today, social media adoption and use in a wide range of in every section of human

life. Muslims are not different from other societies in the last few years, which has increased

the use of social media trends. It has brought noticeable changes that had significant effect on

the individual and group level of Muslim society (Habib, 2018). With this, the ramification

of social media in terms of Islamic teaching is the focal point of this research, particularly the

detrimental and dominant outcomes in line with such platforms. Moreover, this research

suggested the equitable way in which Islamic teaching and understanding coexist in the new

world of technology. Additionally, the way religious clerics communicate and engage has

evolved due to their use of computers and mobile devices connected to the internet, allowing

them to spread the authentic teachings of Islam to their audience efficiently and socially.

16
 Consequently, it is necessary to emphasize that new media should not be considered

apart from today's education because it is intertwined with all parts of human existence that

are connected to technology. In reality, new media is frequently employed to increase

interpersonal contact and education. Still, the diverse social networking sites were already

clogged with new development researchers and overnight scholars who just copied and

pasted texts from the original sources without verifying them. Moreover, from the

perspective of Islam, social media has been a double-edged sword, with benefits and

drawbacks depending on how it is used. As the number of cyber-Islamic academics

increases, the lack of cyberspace regulation is becoming a threat. Accordingly, the objective

of this research is to promote the role of social media in Muslim society. Also, depending on

Islam and social welfare, how it is employed. Furthermore, the outcomes of this study reveal

that the growing dangers of erroneous Islamic teaching on social media impact people's

religious understanding.

Internet Communication

The internet was initiated as a medium of communication between government

scientists and experts in defense/ force, with no intention to use it as a public medium for

mass communication. How people communicate has changed with ICT (Information and

Communication Technologies). ICT, which began with a telephone voice contact, has now

created a direct two-way relationship, a combination of sound and pictures known as "video

conferencing." Instead of having various devices for various uses in communication, the

internet can be accessed for communication purposes through various devices such as

laptops, smartphones, and tablets. Online services such as Skype, instant messaging, e-mails,

and others can be used for communication. Synchronous (quick) and asynchronous (not in

17
real-time) communication happens over the internet. Twitter is an example of the former, and

YouTube is an example of the latter. When two or more individuals communicate in real-

time via texting or chatting, it is synchronous communication.

Over time, the internet has become a platform for the public to communicate online

with sophisticated devices. With the evolution of Social Networking Sites (SNSs), the

internet has attracted many more users. Social media provides users platforms to share and

communicate their views regarding religion and beliefs and many other matters. Thus,

Muslim communities can use the internet as a medium for shaping their relationship between

their social and political affiliations and religious identity. People from all over the world can

discuss issues related to Islam through available online discussion forums. Muslims and non-

Muslims can take part in online discussions. Everybody in the forum can raise questions.

Paltalk and Yahoo Messenger are free accessible software for online discussions that can be

downloaded and used to participate while writing or speaking. Many Islamic talks and

discussion rooms run by different scholars are accessible in Paltalk 24 hours a day.

Moreover, ICT has witnessed rapid growth and has influenced human relationships,

especially in progressing new means of communication. This new technology offers a system

for users to communicate with each other, disregarding time, place, and distance (Hosseini et

al., 2014).

Islamic Software

Information Technology makes carrying the Qur'an and Hadith with us possible.

Islamic software is available in audio and text formats for mobile phones, iPods, and laptops.

Islamic software is also accessible via the web for free, and the installation on phones takes

18
only seconds. Muslims living in non-Muslim countries who find it difficult to access hard

copies of the Qur'an or other Islamic literature can use information technology. Adhan

(Calling for Prayer) software is very beneficial. It can also be downloaded on mobiles and

laptops, especially in non-Muslim countries where publicly calling Adhan on speakers is not

allowed. For those whose mother tongue is not Arabic, Arabic learning software is also

available and accessible on the web. Apart from games, flash videos are also provided for

children to learn how to make Wudu (ablution). In addition, Islamic software such as Islamic

Finder is provided for learning how to account for Zakat, perform Salah (prayer) and Hajj,

and find the direction of the Qibla. Rapid development has been seen in ICT that

significantly affected human relationships, especially in progressing new means of

communication that provide a system for its users to communicate with each other regardless

of time, place, and distance (Hosseini et al., 2014).

In iMuslims: Rewiring the House of Islam, Gary Bunt's latest book provides a more

comprehensive, elaborate, and up-to-date analysis of the nature and various approaches of the

diverse Muslim voices projected online and included in what he described in previous work

as a "cyber-Islamic environment." In this six-chapter book, Bunt succinctly explains the

consequences of the interaction between what he characterizes as two of the most potent and

widely dominant forces in the twenty-first century: Islam and the Internet. He correctly

argues that many "Net-literate generations" of Muslims are highly connected to and engaged

with the Internet. This engagement takes different forms, such as participating in chat rooms,

blogging, receiving religious edicts (fatwas) online, and downloading religious sermons and

lectures through various Islamic websites. In his words, a Muslim who is involved in some or

all these online activities is an iMuslim.

19
The Concept and Moral of Islamic Education

Education can be reviewed from two perspectives. First, to the point of view of social

community, education is a cultural inheritance from the older generation to the younger

generation to live in a sustainable society. Or in other words, people have the values and

culture they want to be channeled to the next generation so that the community's identity is

maintained. On the other hand, when viewed from the individual's point of view, education

means the development of the potential of latent and hidden. Islamic education, as a process

of development of the creative potential of students, aims to realize human faith and fear of

Allah, be skilled, have a high work ethic, noble character, and be independent and

responsible for themselves, nation, state, and religion. In Islam, humans have an essential

ability called "fitrah." “Fitrah” signifies “nature of the purity, talent, origin, and disposition

epistemologically. The terminology Muhammad al-Jurjani said that "fitrah" is: The character

is ready to accept Islam. Education is one's effort to develop the potential of monotheism in

order to color the quality of one's personal life (Alhamuddin, 2005). Islamic educational

goals are ideals containing values of Islam to be achieved in the process of Islamic education

based on Islamic teachings gradually (Subur, 2016).

Based on the above, understanding can be concluded that Islamic Religious education

is a process that is done to create fully human beings, faith, and fear of God Almighty.

Additionally, to realize its existence as a vicegerent of Allah on earth, which is grounded on

the teachings of the Qur'an and Al-Sunnah. Essentially, in this context, it means the creation

of a perfect man after the education process ends (Kastolani, 2016). In the formulations

containing the noble values in the form of divinity, spirituality, humanitarian, social,

personality, nationality, knowledge, and skills. To prepare learners who need reliable leading

20
values in the future (Herman, 2015).

Social Media and Proselytizing of Islam

The preceding discussion has revealed that social media has played a vital role in the

Proselytizing of the message of Islam. Proselytizing means conveying a message using

suitable and practical tools. Throughout history, all schools of thought and people trying to

deliver their message to others have used different methods and tools. Currently, substantial

proselytizing is carried through by numerous schools to attract people towards diverse

thought and beliefs. Of those said schools, the leaders try to familiarize people on their

opinions and beliefs and to muster in new followers by utilizing suitable Proselytizing tools

and methods. The five means of propagating Islam First method is that, to invite the person

individually if the matter pertains to him specifically. Second is mass or public Proselytizing,

similar as sermons or exhortations that can be beneficial to the general people. Third: private

lessons to students each in his specialty. This is the task of the scholars who specialize in

their disciplines. Fourth: Proselytizing through writing, correspondence, and authorship with

guidance and benefit for those who are called. Fifth: Proselytizing using modern means of

communication to advance the cause of truth. Similarly, since the mission of Islam as the last

and perfect religion is eternal and global, Proselytizing and acquainting people with divine

law and knowledge, as well as giving good tidings and warning people, are of high

importance ('Irfān, 2015).

ICT, Online Islamic Classes and Lectures

Teaching and learning in higher education have reformed dramatically because of the

development of ICT and its ability to provide strong learning settings. It can alter the

21
teaching and learning procedure so that students can evaluate knowledge in an operative,

self-directed, and valuable way. Attending Islamic classes becomes easy through IT even

while one is at home. Virtual classes make it possible to take part in classes globally.

Currently, Muslims who cannot afford to travel, especially women with restricted

movements, can learn and train at home. They can take part in online classes and lectures

carried out by top scholars all over the world. In addition, the University of Malaya Kuala

Lumpur, Malaysia (Journal of Multidisciplinary Engineering Science and Technology

JMEST) has examined the role of information technology (web and internet) in preaching

activities. The study indicated that information technology could support the transmission of

knowledge about tajwid, hadith, tafsir, and other emerging subjects. Not only that, the

presence of information technology will enrich the user's perception of Islam because every

Muslim and non-Muslim can listen not only to Islamic talks by famous researchers of the

Muslim world but can participate in online discussions on various Islamic topics. They have

the opportunity to ask questions and convey their perceptions. This is achieved through

modern interactive and communication media for reading current works and disseminating

the same to the world via these mediums (Hosseini & Ramchahi, 2014).

The use of blogs as one of the social media platforms for Islamic preaching in

Malaysia has been examined by Adam et al. (2014). Scholars adopted the new media blog to

share Islamic awareness. In addition, this has also been regarded as one of the most

successful alternative methods of disseminating all Islamic-related knowledge. This is

because blogs are totally free to move in accordance with the mainstream. This will enable

bloggers to write and analyze an issue in a more depth and transparent way resulting in more

credibility in the eyes of the public. Despite that, among young Muslims, the use of modern

22
communication and interactive medium to search for information about the teachings of

Islam is still poor. Most individuals use social media for entertainment and social activities

with other people across the globe. They viewed the blog as media, not to find specific

information.

The World of Social Media and Muslim Scholars

During this first wave period, Muslim scholars were considered descendants of the

Prophet Muhammad (pbuh) (may Allah's peace and benedictions be upon him). The

transformation of religious education between Muslim scholars and their followers through

formal education institutions took place directly in reflective and interactive ways.

Terminologically speaking, individuals especially interested in pursuing religious knowledge

are referred to as the Ummah, whereas those who pursue religion, in general, are referred to

as the students of knowledge. The difference between the two is not restricted by the media's

distance or mediation but by their religious understanding. The second phase of connections

between Muslim scholars and the public occurred through conventional mass media-assisted

mediation, other print media, including newspapers or magazines, and broadcast media, such

as television and radio. Hent de Vries (2001), a Dutch thinker, has already provided such an

interpretation, arguing that religion has been unable to achieve self-actualization without

mediation and debate. However, Hoover (2010) emphasizes his observations on the influence

of religion and its success on cultural commodities and artifacts.

According to Peters (2010), the relationship between religion (in this case, with

religious scholars) and the mainstream media reveals that both have a fundamental

relationship that suggests the basis of potential religious appearance. A fascinating debate has

been about the relationship between faith, religious experts, and the media, making it more

23
challenging to discuss the process of creating a deliberate change in an individual's behaviors

through his own life. It is the series of modifications in the desired direction in a person's

behaviors through interaction with religion without discussing the media. Hoover (2010)

notes that spirituality and the media seem more intertwined. It is not easy to present religion

as being uninfluenced by the media regarding theories and activities in the twenty-first

century. Religion and the media are radically separate domains, but their boundaries have

recently become more distinct. It is more complex. In the cases observed, new manifestations

of religiousness and culture are generally linked to the existence of new media. In the third

wave, social media material is the crucial subject of social media conversation as a

distributor reflecting religion through different means. Helland (2002) suggests digital

religious contexts in which individual religious perceptions and understandings are

synonymous in the age of internet-based religious practices. The disparity in the definition of

'online religion' (religious knowledge on the internet) and 'religion online' (religious views

and activities on the internet) is, therefore, one of the most significant factors emerging in the

recent era of digital media.

Computer-Mediated Communication has facilitated or controlled religious practices

that have identified cyberspace as an important place for performing rituals and as a source

of strength for offline religious believers (Berger & Ezzy, 2004). However, Muslim scholars

have hired social media as a new technological network, consisting of Facebook, WhatsApp,

YouTube, Twitter, Telegram, and others, as a medium to offer religious sermons or

teachings. Not only that, but several Muslim scholars have also regarded social media as an

instrument that can be used for various constructive social interactions (Iswandi, 2018). This

means that constructive social interactions can be identified as the processes of

24
communication when people discuss points of view in a way that leads to understanding both

sides and helps solve specific problems.

Challenges and Risks of Using New Media in Teaching and Learning

As a contemporary medium for teaching and learning, users are exposed to various

challenges and risks when using new media platforms. Among the arising issues are:

1. Difficulties in determining the validity of uncontrolled overflow of information

In Islam, the concept of education is mutawatir or in stages. However, the tsunami of

information from digital media today has resulted in the dumping of information to its users

without any restriction, control, or time. Therefore, those who are ignorant and do not know

the root cause of something would continue to interpret and make their conclusions.

Therefore, information circulated among digital media users is not being filtered and

appropriately organized. True and false information and news hover around users without

any boundaries. Hence, the government must educate new media users on filtering

information disseminated through social media (Misman et al., 2019). Ethical issues are also

raised in the classroom when using technology. Teachers have this responsibility to be

modeled to the students how to use technology appropriately. The teachers must teach

students the potential risks of not following ethical practices when using the internet and

direct them to utilize it according to their age-appropriate grades.

According to Akcay (2008), teachers are expected to be the students' role models,

especially in ethically using technologies, as students grasp knowledge from examples. After

the training for IT ethics for teachers is determined, a new phase needs to be handled: to

educate those who lack professional competence in ethical care. Vladimirovna et al. (2016)

25
investigated teacher competence in preventing pupils' deviant behaviors in ICT. Teachers

will need training if they lack competence. Some deviant behaviors include but are not

limited to; anti-social, corrupt, immorality, cybersex, illegal criminal actions, script-kidding,

trolling, flooding, and flaming with ICT. To make prospective teachers competent, they

should be trained to diagnose the bizarre behavior of pupils. In addition, they must be aware

of information security and the impacts of ICT on the mental, emotional and physical health

and ethical, legal, and moral use of ICT.

2. Declining acts of courtesy of students towards their teachers

The acts of courtesy towards teachers are slowly fading. Islam emphasizes that

students regard teachers as counselors, experts, and advisors. With current and sophisticated

online mediums, students and teachers undeniably no longer require direct face-to-face

meetings. On the positive side, this is good because online learning saves costs and promotes

the fact that learning can happen anywhere. However, one thing teachers and students should

not overlook is that interpersonal skills may no longer be regarded as necessary during online

learning occasions. Besides that, Islam is very concerned with communication and

interaction among humans and even considers that the teachers' smiles and salutations are

essential in the learning process. In addition, learning without the presence of teachers as

guides may also result in impaired interaction. Two-way communication becomes somewhat

ineffective because the importance of courtesy and decorum during the learning process with

teachers is forgotten and considered unimportant. Some students may use improper language,

phrases, salutations, or even emoticons when discussing with peers and teachers on social

media platforms. Unfortunately, these are among the risks of learning through the online

medium (Misman et al., 2019).

26
 Apart from the benefits of using new media, there are also negative influences of new

media on students. Jamiah et al. (2016) claimed that young student respondents used social

media at long daily intervals, up to 11.6 hours to 24 hours. The young generation prefers to

socialize and communicate using Instagram platforms, even spending time uploading daily

activities in video and picture forms. They also do online shopping through Instagram

platforms. One of the risks of using the new media platforms is that there are instances where

students spend long hours on the internet and social media platforms each day. They access

new media for various reasons, such as to access information, chat, discuss lessons, build

networking, post and share their daily activities, do online shopping and entertainment, and

communicate instantly. In brief, social media platforms have positive and negative

consequences.

3. The credibility of information becoming doubtful

Media credibility is a quality that becomes a measure of trustworthiness when

accessing online resources. The information obtained from the internet has credential issues

and may become doubtful due to unclear sources of reference, lack of information

dissemination, and inappropriate use of language. As a result, the quality of knowledge

gained is low, especially those related to knowledge of Islam. It is also feared that the

knowledge about Islam obtained through the internet is misleading from its true meaning

(Misman et al., 2019).

Islam encourages quests for knowledge and promotes the innovation of science and

technology. Significantly, according to Rashed et al., (2015), argued that morality, divinity,

as well as ethics should be connected and in line with the even with the transformation of the

general education through media and in line with the progress of today’s world. Muslims

27
from all walks of life, whether teenagers, elders, parents, students, teachers, administrators,

politicians, or professionals, must be alert to the risks of using the new media (Rashed &

Tamuri, 2015).

4. Proliferation of unlearned scholars

Some scholars do not have full Islamic knowledge leading to presenting Islam

differently, which gives the non-Muslims a wrong image of the religion. Some internet

scholars can be a danger to the Da'wah process. The scholars have good intentions with

courageous and enthusiastic attitudes, which must be appreciated, but there is a possibility

that they may not know authentic knowledge. The realm of the modern media domain

currently is the opposite of the process of followership and education preceding leadership.

Anonymous and unqualified persons have no connection to Islam due to many followers on

the contemporary means of interaction and communication. These individuals have made up

pages or channels on various fields of Islam on these social media networking sites, which

provide them with the avenue to post, share, upload, and issue out their thoughts and ideas,

which goes against the true message of the religion of Islam.

Maqasid shariah can be explained as the commitments, values, and intelligence

established by Shari'ah Islamiyyah in the sanctioned judgments, including their implications

to guard human wellbeing (Zulkifli Mohamad Al-Bakri, 2019). Maqasid Shari'ah also acts as

a parameter and yardstick in many aspects, such as civil rights, education, economic

development, community governance, information communication, and technology. Keeping

maqasid shari'ah or the purpose of shari'ah, is a core point in a Muslim's life. Hence, the use

of digital media should not overlook this element. A person must not use digital media to

attack an individual's personality, disgrace others, and use digital technology to make a

28
haram profit which is not allowed in Islam. Educators and students should not give false

news that could make others fearful or worried and add to the already worrisome situation

concerning the contagiousness and danger of the Covid19 infections. A person can discipline

himself or herself to have good ethics to know whether his or her actions are moral or

immoral when using the new media.

Positive Effects of Social Media on Islamic teaching

The positive effects of using new media to students as they are easily influenced and

affected would include:

1. Education

Contemporary education, with the existence of programs of flexible learning, such as

virtual classrooms and learning partners, has become more versatile. This result in the

inclusiveness of education that can accommodate almost everyone. Currently, even concepts

such as virtual universities exist. Nevertheless, concerning virtual classrooms, it is necessary

to note that the concept of science integration also exists in Islam. It is where belief and

knowledge, body and spirituality, mind and heart, intellect and revelation are all scientifically

integrated. Hence, the emphasis on the aspects such as physical, intellectual, emotional as

well as spiritual should be the priority in education when utilizing the new media

accordingly. In Malaysia, children are taught and nurtured to practice exemplary societal

cultures, have humble values, and be virtuous. Digital media can be used for education and

transmit Islamic-related knowledge and religious teachings. The teachings of Islam also

encourage its followers to pursue worldly knowledge and discoveries in the fields of science

and technology to increase their quality of life. After all, the endpoint of these actions is

aimed at worshipping Allah (SWT).

29
 Significantly in Islam, individuals should be passionate about pursuing lifelong

learning to become functionally knowledgeable ummah. Additionally, Aziz Rehman et al.

(2012) suggests the utilization of media technology like using television programs from

television channels, plays, game shows, websites, talks, and cartoons, as well as ICT such as

video presentations and multimedia, to be utilized in instruction and in the learning process

as well as to disseminate the teachings of Islam and exemplary human values to the people.

For example, during the Covid19 situation, Islamic knowledge from renowned Islamic

scholars like Mufti Menk and Ustaz Datuk Dr. can reach Muslims on a global scale.

While being quarantined while working from home, everyone has been able to spend

more time with their family or alone and access those online religious teachings and

communication platforms to acquire diverse knowledge and skills. More importantly, during

the Covid19 stay-at-home situations, preachers could be active online and give preaching,

teaching, providing consultations, sharing videos, and so on through various online media

platforms such as live sessions on Facebook, Instagram, Google Meet, Zoom, and others to

disseminate knowledge and information to the mass. Other learning sessions include Quran

recitals and prayers, which are shared online to spread the message of Islam to people.

Zawiyah et al. (2007) stated that acts of devotion to Allah mean that individuals must

do things with the right intentions and actions. Therefore, in using the new media, individuals

must bear good intentions when performing their tasks. Prophet Muhammad (pbuh) said:

"Every practice depends on its intention"(Hadith History of Bukhari and Muslim from Amir

alMukminin Umar Al-Khattab). Individuals are deemed as doing acts of worship if their

intentions and actions are correct. Eventually, good deeds benefit others, and others would

regard such a person respectfully. Devotions to perform tasks with good intentions would

30
then be rewarded by Allah. For example, the knowledge and information disseminated from

teachers to students, students to students, or teachers and students to parents must be genuine

and truthful. Teachers and students must be honest, and the learning process must benefit all

creatures and the environment. Interactions and actions must be respectful, leading to the

paths of Islam.

2. Teaching the Qur’an

‘Uthman ibn ‘Affan reported that the Holy Prophet said, "The greatest among you

(Muslims) are persons who learn the Qur'an and teach it." (Sahih al-Bukhari Volume 6, Book

61, Number 546). No doubt that this is a noble practice. Social media certainly presents us

today with limitless chances to attain this spiritual supremacy before Allah. Muslims today

have limitless ways of giving online lessons in Arabic, tajwid, and so on from social media

and the internet. Now people learn the words of the Qur’an as well as its narration at the

comfort of their home. Islamic websites provide Question and Answer sections that are

intimately verified by certified Islamic scholars (Mahmood, 2015).

Islam promotes the right balance in characteristic of the divine way of life (Syed

Qutb, 2009). This principle is also significant to the use of new media. Islam does not

condone the act of being cyber-troopers or netizens who act with extremism when

condemning others or saying negative things online. Nonetheless, Islam permits the use of

new media technology if it does not violate any sharia restrictions. Therefore, new media

users must be able to practice balance when they are online to avoid harm. Good ethics such

as tawazun in using digital media are useful to control the behavior of digital media users to

ensure that users minimize and avoid disaster. Essentially, an individual must exercise

tawazun and be able to regard positive information and knowledge; and consequently, he or

31
she should only viral positive issues or issues that could benefit the society positively to

uphold a positive environment for young and adult users (Jamiah et al., 2016).

3. The simplicity of spreading Da‘wah

During the early Islamic period, the Sahabah (Companions of the Prophet) and other

Muslims rode horses or utilized other local conveyance means to take a trip to other states to

present them to Islam; the belief was broadcast through Da'wah in get-togethers or during

deliberations with persons. These limited ways of communication are not as practical and fast

but effectively aided the increase of the Islamic population from side to side through the

extraordinary grace of Allah. This societal and electronic media, in this view, give us a break

to explain to more individuals about Islam within a brief period. Thus, if utilized right, social

media, can expand the messages of Islam as a religion worldwide. This can also be used to

correct the view of Islam in the minds of self-directed people (Mahmood, 2015). In Islamic

history, the pursuit of knowledge about Islam was generally governed by the Masjids,

educational institutions, and Islamic elites with scholarly knowledge. Such traditional

learning options remain essential. Islamic scholars and non-specialists can also teach and

research, challenge, inform, and exercise Islamic Da'wah via social media platforms in

modern times. There are many more possibilities for Muslim scholars to study Islam and its

teachings and share insight into them. Muslims and non-Muslims, for example, can listen to

and watch lectures by Muslim scholars from various regions of the globe in several

languages at any time on YouTube, Facebook, and Twitter (Maga & Sule, 2020). Today,

access to the Qur'an and hadith and reading and preserving various Islamic references have

become much more accessible through social media. Earlier it was challenging to collect the

verses of the Qur'an or the hadith. There are different software and websites for searching

32
and navigating through online Qur'an and hadith, from one Surah to another Surah, and

tradition to tradition. Many web pages, software, and apps are available in all languages for

Qur'an and hadith. In the case of the Qur'an, hadiths, and Islamic references, 'Maktaba

Shamla' provides credibility as software. This includes books and journals for different

topics. It is necessary to know its use in conducting Islamic research in modern times (Islam,

2019). Today, reflected in the media do not carry what is good for Islam. Still, Islam is often

a one-sided program of doctrines or misrepresentation to influence the public's point of view.

Muslim conflict in the Western media is generally in the "Islam" mark. It rarely exceeds their

competition with other religions. Social media is spreading fake rumors about Islamic leaders

and misconceptions about Muslims. The non-Muslim community living in this way considers

Muslims as traitors and terrorists. Generally, the adverse effects of social media are

numerous, but it is not only the role of Muslims and plays as a religion but also a benefit

(Nasr, 2005). The facilities provided by current media channels have given people the

freedom to produce and share material without fear of censorship. The freedom of thought

afforded by social media has made it easier for religious leaders who do not have a face-to-

face connection to communicate with their followers. The lack of restriction given by the

permeable cyber environment, on the other hand, has opened an avenue for the spread of

uncorroborated verses from the Glorious Qur'an and Prophetic hadith, as well as unconfirmed

messages associated with Islam.

Essentially, the users of new media in education are primarily young ones. Today,

contemporary education is more versatile. This means that education can occur online.

Educators and students can engage in flexible learning programs and virtual classrooms and

collaborate with virtual learning partners from various fields and professions. As a result,

33
education can cater to everyone's needs regardless of age group or profession. Regarding

virtual classrooms, Islam advocates the concept of science integration, which is based on the

integration of faith and knowledge, body and spirit, mind and heart, and intellect and

revelation. Therefore, the emphasis on physical, emotional, spiritual, and intellectual

elements should be prioritized in education, especially when using new media (Juritah et al.,

2018).

4. Ethics in using new media technology in Islamic perspective

Muslims must learn the ethics of using the new media according to Islamic

perspectives. Generally, conventional and Islamic ethics share some common principles,

such as the elements of trust, responsibility, equality, respect, and others. Furthermore, the

most closely related ethical term used in the Qur'an is khuluq: "And that thou art indeed a

noble character" (Al-Qalam 68:4). The use of new media technology must be in accordance

with Islamic principles in line with the acts of worship and as means of cultivating faith. In

addition, keeping maqasid shari'ah, or the purpose of shari'ah, is a core point in a Muslim's

life. Hence, the use of digital media should not overlook this element. A person must not use

digital media as a tool to attack an individual's personality, disgrace others, and make use of

digital technology to make profits which are not allowed in Islam.

Islamic Perspectives on Ethics for New Media Users

Moreover, our young generation today is keen on using the interactive virtual

network, which provides various interesting and helpful tools such as capturing camera

images, recording, videos, audio, graphic, AR, emoji, and others when they communicate

networking with others. Whether they are far or near, with new media, sharing meaning and

34
understanding becomes faster. When the sharing of meaning and understanding can be easily

translated, communication becomes more successful (Zulkefli & S.Salahudin, 2012). In brief,

the young generation uses these new media tools for a variety of purposes, be it for

networking or interaction activities.

Based on the previous study, the researchers also review the relevance of using social

media in our daily lives, the benefits of using social media as a medium of Islamic Da'wah,

and the drawbacks of using social media. It is because there is a pressing need to analyze and

investigate usage trends and use social media to disseminate Islamic teaching. For this

reason, the researchers aim to determine the influence of social media platforms as a medium

of acquiring Islamic knowledge among the Muslim students of Ateneo de Davao University.

35
 CHAPTER 3

METHODOLOGY

This chapter presents the research methodologies that were utilized in this study, such

as research design, the locale of the study, respondents, sampling procedure, research

instrument, data gathering procedure, data management and analysis, and ethical

considerations.

Research Design

The researchers used mixed research methods to provide a better understanding of the

research issues. Wisdom (2012) described mixed methods as a methodology that involves the

integration of qualitative and quantitative methods in many stages of the research process,

from philosophical assumptions to data collection and analysis. The objective is that the

qualitative results support the significant and non-significant quantitative findings by

explaining and building a better understanding of the initial survey results.

In this study, the quantitative research method, which is a method that focuses on

gathering numerical data to explain a phenomenon (Babbie, 2010), was used to analyze and

interpret the data regarding the social media platforms used by the respondents and the

amount of period they expend on it. On the other hand, the qualitative research method is

intended to deeply explore, understand, and interpret social phenomena within their natural

setting (Creswell, 2002; Pope & Mays, 1995; Denzin & Lincoln, 1994) and was used to

describe and analyze the data regarding the reasons and the influences of acquiring Islamic

knowledge through social media.

36
Locale

This study was conducted within the Muslim student population of Ateneo de Davao

University, E. Jacinto Street, Davao City, Davao del Sur.

Respondents

The respondents are 40 Muslim students from Ateneo de Davao University, across

any year level and any courses, in which these students are actively engaged in acquiring

Islamic knowledge via social media and other online platforms.

Sampling Procedure

The participants are chosen using homogeneous purposive sampling. Homogeneous

purposive sampling is a selective and subjective type of sampling that shares a set of

characteristics between the participants. In this study, the participants must be Muslim

students from Ateneo de Davao University who shares the same characteristic of acquiring

Islamic knowledge on social media.

Research Instrument

The researchers formulated an interview guide questionnaire that was used in an in-

depth interview with the participants of this study. With the study using a mixed method

research approach, there is a set of questions in both quantitative and qualitative form.

Data Gathering Procedure

The data was gathered through in-depth interviews with the respondents, primarily

online, due to the current situation brought about by the Covid-19 pandemic. Some were

conducted face-to-face with the proper observance of the pandemic protocols. The interview

37
is semi-structured. This allowed the researchers to provide additional questions that could

help the researchers in assessing the respondents. The interviewee supplied the information

the interviewer asked with the questions. The participants were informed that the online or

face-to-face interview was recorded.

Data Processing Procedure

The data gathered from the interviews are both quantitative and qualitative. As for the

quantitative data, descriptive statistics of frequency and percentage were used for the data

analysis. Meanwhile, the qualitative data were subjected to detailed analysis and

interpretation. It was transcribed by the researchers from the recorded interview and used

thematic analysis as a data analysis method. The data was analyzed based on the description

and context of this study. It is to be sure that the data forms are accurate and complete, free

of bias, error-free recordings, the inconsistencies in responses are within limits, to show no

evidence of dishonesty of interviewer and interviewees, and there is no wanton manipulation

of data. As for the researchers, who are all Muslims as well, this study is relevant to their

religious standpoint because it would clarify their beliefs and idea that using social media as

a medium for acquiring Islamic knowledge is dangerous due to the risk of false information

and misleading propaganda. However, the researchers hope to prove that even though

acquiring Islamic knowledge on social media is dangerous, it would still benefit the Muslim

community.

Ethical Considerations

The researchers exercised ethical considerations for the respondents of this study to

protect their safety and prevent any infliction of risk and harm. The researchers ensured that

38
the respondents were instructed on the purpose of this study and how the data was analyzed

to show that there was no forcing of any individual to participate in this study. The

researchers did no harm, kept confidentiality, and respected their anonymity.

39
 CHAPTER 4

DATA PRESENTATION, RESULTS AND DISCUSSION

This chapter presents the data, results, and findings of the study. The data includes the

socio-demographic profile of the respondents, the social media platforms used for acquiring

Islamic knowledge, the preferred social media platform for acquiring Islamic knowledge, and

the hours spent on social media acquiring Islamic knowledge.

I. Socio-Demographic Profile of the Respondents

In this study, a set of personal characteristics (age, ethnicity, course, and year level) of

the 40 respondents who are Ateneo Muslim students from the Ateneo de Davao University

have been examined and presented in this chapter.

A. Age

Table1.1 Socio-demographic profile of the Respondents in terms of Age

Age in Years Frequency Percentage Rank

18 or below 6 15% 3

19-21 24 60% 1

22-25 10 25% 2

26 and above 0 0% 4

Total 40 100%

Table 1.1 shows that all the Muslim students from Ateneo de Davao University who

participated in this study are aged under 30 and turn out to be the biggest users of social media

globally (DataReportal, 2022). Good media literacy of the respondents could be an important

40
element in how they use social media to acquire Islamic knowledge to their advantage.

B. Ethnicity

Table 1.2 Socio-demographic Profile of the Respondents in terms of Ethnicity

Ethnicity Frequency Percentage Rank

Iranun 2 5% 5

Kagan 6 15% 2

Kagan/Maguindanaon 1 2.5% 6-9

Maguindanaon 20 50% 1

Maguindanaon/Tausug 1 2.5% 6-9

Maranao 3 7.5% 4

Non-ethnic/Balik Islam 1 2.5% 6-9

Tausug 5 12.5% 3

Yakan 1 2.5% 6-9

Total 40 100%

The table 1.2 reflects that most of the respondents are from the Maguindanaon tribe.

This table also represent that Muslim students from the Maguindanaon tribe are the top

consumers of Islamic knowledge on social media within Ateneo de Davao University due to

their larger population compared to other ethnic groups. Moreover, Maguindanaon Muslim

students are observably more sociable compared to others. Thus, they composed the majority

of the respondents of this study.

41
C. Course

Table 1.3 Socio-demographic Profile of the Respondents in terms of Course

Course Frequency Percentage Rank

Arts and Sciences 12 30% 2

Business and Governance 14 35% 1

Education 1 2.5% 5-6

Engineering and Architecture 8 20% 3

Nursing 4 10% 4

Law 1 2.5% 5-6

Total 40 100%

The courses of the respondents of this study are grouped into their respective schools.

Table 1.3 shows that the highest frequency of school is Business and Governance. The school's

specific courses may vary from their required GWA (general weighted average). At Ateneo de

Davao University, the institution uses QPI (quality point index), which also has the same

function as GWA. Research suggests that retention, defined as consistent enrollment at one

institution across semesters, is impacted by individual factors such as adjustment to college

life, financial struggles, stress levels, and lack of study strategies (Lau, 2003). Meaning the

difficulty of a course is in line with its requirements of academic skills, personal capacity, as

well as the required QPI for retention. The higher the need for QPI for retention, the more

requirements for the students to be worked. This instance can significantly affect their time

spending and motivation for acquiring Islamic knowledge on social media.

42
D. Year Level

Table 1.4 Socio-Demographic Profile of the Respondents in terms of Year Level

Year Level Frequency Percentage Rank

First Year 8 20% 2-3

Second Year 8 20% 2-3

Third Year 6 15% 4

Fourth Year and above 17 42.5% 1

Law School 1 2.5% 5

Total 40 100%

The data shown in Table 1.4 presents that majority of the respondents are in their senior

years of studies and above, which could mean that they are actively engaged and focused on

their academic commitment. Senior students are known to have very hectic schedules and are

busy with their final requirements. This could also be a significant factor in how they acquire

Islamic knowledge on social media.

E. Civil Status

Table 1.5 Socio-Demographic Profile of the Respondents in terms of Civil Status

Civil Status Frequency Percentage Rank

Single 40 100% 1

Married 0 0% 2

Total 40 100%

43
 Table 1.5 shows that all the Muslim students of Ateneo de Davao University who

participated in this study are single. The researchers were hoping that there could be a data

among the respondents particularly their civil status as married, to determine if it could

significantly impact their reasons for acquiring Islamic knowledge on social media, as well as

their time on spending on the indicated platform.

II. Social Media Platforms Used in Acquiring Islamic Knowledge

Table 2.1 Preferences of Islamic Knowledge Acquisition

Mode Frequency Percentage Rank

Online via Social Media 12 30% 2

Traditional (Madrasah, F2F Muhadarah, 28 70% 1

etc.…)

Total 40 100%

Table 2.1 reflects that most respondents are more inclined to participate in traditional

learning of Islamic messages than social media if given the options. The respondents have

indicated various reasons that justify their reason for prioritizing their choice in the mode of

acquiring Islamic knowledge. Authenticity issues of the information on social media and

being able to connect and interact with others in the traditional method keep them from

preferring the latter. Some of the gathered data from the respondents' states:

Respondent 1:

“I prefer engaging in traditional Muhadarah since I am able to meet other Muslims

and make friends. It is also better since there’s a teacher who can help me answer questions

or confusions.”

44
Respondent 2:

“I really do prefer (traditional) Muhadarah because I can ask questions about things

that I want to ask about. Sometimes I ask clarification questions.”

Respondent 3:

“I’d rather attend traditional Muhadarah than online Islamic sources. It’s because in

the traditional muhadarah, you can really clarify your understanding”

Table 2.2 Social Media Platforms

Social Media Platforms Frequency Percentage Rank

Facebook 32 80% 1

Instagram 10 25% 4

TikTok 8 20% 6

Twitter 11 27.5% 3

YouTube 31 77.55% 2

Others 9 22.5% 5
Total Number of Respondents (N) = 40

Cheong et al. have studied how social media has allowed for the enlargement of space

for religious figures and organizations to expand their influence as well as methods of

communication to amplify inaction online (Cheong & Poon, 2009; Cheong et al., 2009, 2013).

By analyzing the data in table 2.2, it is reflected that Facebook ranks the highest in frequency

among the respondents for acquiring Islamic knowledge within social media platforms. This

can be justified by the actuality that the most popular social media platform is Facebook in the

islands of the Philippines, according to Metronewscentral.net (2022). Even though all the social

45
media platforms indicated in table 2.0 have the same capability to enable the respondents to

engage/consume Islamic content, the main reason that made Facebook highest in frequency is

its popularity, and most of the Muslim students of Ateneo de Davao University have accounts

on the said social media platform. Furthermore, some of the respondents have specified other

social media platforms such as Telegram and Google meet. It is worth noting that google meet

is a video conferencing app, but since it is used as a medium for the audience to be directly

engaged with the Islamic preachers, the researchers decided to include it as a medium for social

interaction.

III. Preferred Social Media Platforms Used in Acquiring Islamic Knowledge

Table 3.0 Social Media Preferences

Social Media Platforms Frequency Percentage Rank

Facebook 13 35.5% 2

Instagram 3 7.5% 4

TikTok 1 2.5% 6

Twitter 2 5% 5

YouTube 17 42.5% 1

Others 4 10% 3

Total 40 100%

In contrast to Table 2.2, while Facebook ranked number 1 as the most used social

media platform in acquiring Islamic knowledge, YouTube, on the other hand, came in first as

the most preferred platform to acquire Islamic knowledge as shown in table 3.0. In comparison,

Facebook is a typical format of a social networking site where every user can interact and

46
exchange ideas with each other easily and is used as a communication tool via Messenger.

Meanwhile, YouTube is a video-sharing platform where user interaction is somehow limited

but still allowed via comment section. The respondents mostly mentioned about the credibility

of channels in YouTube and ease to specify or filter the topics according to their interest. The

statements of the respondents follow:

Respondent 1:

“I prefer YouTube the most kase doon mostly naga-upload yung mga credible na

Ulama and Sheikhs.” [I prefer YouTube the most because credible Ulama and Sheikhs are

mostly uploading their contents there].

Respondent 2:

“…YouTube, because it is presented in video format, and I can easily listen to it.

Additionally, every video is curated well based on your search of a certain topic and there are

so many videos to choose from.”

Respondent 3:

“So, I prefer most YouTube (YouTube most) because most in here are well explained

with accurate sources…”

47
IV. Hours Spent Acquiring Islamic knowledge on Social Media

Table 4.0 Hours spent acquiring Islamic knowledge on Social Media

Times Spent Frequency Percentage Rank

30 Minutes to 1 hour 20 50% 1

1-2 hours 8 20% 2

2-3 hours 7 17.5% 3

3-4 hours 2 5% 5

5 hours and above 3 7.5% 4

Total 40 100%

Based on Table 4.0, the data presented show that half of the respondents spend the

least time of 30 minutes to an hour acquiring Islamic knowledge on social media weekly.

This could be primarily due to the fact that the respondents already lack time to acquire

Islamic knowledge on social media for a more extended period. Let us look at Table 1.4 or

the socio-demographic profile in terms of course. Most of the respondents are in their senior

years of study, meaning they are heavily occupied with their academic commitments.

Another reason why half of the respondents spend 30 minutes to an hour only that some of

them unintentionally acquire Islamic knowledge through social media. While scrolling

through their social media feeds, they come across Islamic-related posts and learn something

without the primary intention of doing so. Some of the respondent stated:

Respondent 1:

“Even if I don’t intend to learn something, it come across my newsfeed, so I just read

them to learn more about Islam”

48
V. The Reasons of Acquiring Online Islamic Knowledge on Social Media

The reasons of acquiring Islamic knowledge under theory of Previous Media Theory as

well as Social Learning Theory are carefully highlighted. Under Previous Media Theory, the

transformation of media is a major component for choosing specific social media platforms of

the Muslim students when acquiring online Islamic knowledge. Furthermore, the Social

Learning theory, the triadic reciprocal causation affects the reasons of why they acquire Islamic

knowledge on social media platforms.

Table 5.0 Reasons of Acquiring Islamic Knowledge on Social Media

Reasons Frequency Percentage Rank

A. Extensivity 13 32.5% 2-3

B. Accessibility 14 35% 1

C. Efficiency 13 32.5% 2-3

D. Fard 11 27.5% 4
Total Number of Respondents (N) = 40

A. Extensivity

Extensiveness is a significant factor when choosing a specific social media platform

to acquire Islamic knowledge. Table 5.0 shows that the frequency of Facebook and YouTube

among the respondents ranks the highest compared to the remaining given choices. The

massive number of users of social media platforms can is explainable by observational

learning. When people saw how massive, how interactive, and the possibilities of business

opportunities of these platforms, this picked their interests. As more people adopt the life of

socializing on the platforms, this intensifies social media outreach even though it has already

reached the global scale. Even religious communities and institutions adopted or transitioned

49
in delivering their messages, just like the Ateneo de Davao University provides online mass

on Facebook. In these instances, people have learned to adopt the life of social media by

observing or imitating others, as Bandura's social learning theory suggests.

According to the Shopify website (2022), recent statistics 2022 show that Facebook is

still at the top of all social media, with almost 3 billion users who are active. On the other

hand, YouTube became the internet's most popular site for streaming videos. This is because

they compensated and. have continued to compensate some of their content creators within

the past 15 years, which has motivated people to continue making content for the massive

social media. In the latest YouTube statistics, the platform has 2.6 billion users as of 2022

(Statista, 2022). The basis of these counted users is those viewers with Google accounts who

logged in to the site at least once a month. Given that YouTube can be accessed without an

account, YouTube's monthly users can be higher than the indicated number. When asked

why they chose or preferred the specific social media platform, some respondents answered

indirectly, but the researchers could extract their statements:

Respondent 1:

“there are also topics from around the world that are not discussed here in our area’

Respondent 2:

“There are so many Islamic knowledge channel to choose…”

Respondent 3:

“maraming opinion pag sa facebook mas marami kang makita na result” [there are a

lot of opinions (posts) on Facebook such that you can find many results (of specific topics)].

50
 In connection with this, a study conducted by Pempek (2009) states that Social

Networking Sites or SNSs are organized to foster social interaction in a virtual environment,

the same as how Muslim students of Ateneo de Davao University converse and connect with

one another which the SNSs provides web-based services that allow students to form groups

of people with whom they are not otherwise acquainted who willingly interact with them

over the internet.

B. Accessibility

The Ateneo Muslim students are acquiring Islamic knowledge on social media

because of its accessibility. According to MDN Plus (2022), accessibility is constructing your

websites functional and usable to many people as possible. Commonly, people think that

accessibility means being about people with disability. Still, the method of making websites

accessible is also beneficial to other groups, just like for those utilizing mobile gadgets or

those with sluggish network connections. Based on their corresponding answers, they told the

researchers that the ease of access, free of charge, regardless of time and place, makes it

reasonable to ingest Islamic information online through social networking sites. With their

existing accounts on social media platforms, as they go through their daily news feed,

intentionally or non-intentional, they occasionally get exposed to Islamic knowledge posted

by their online friends, online figures, and online pages. Some of the answers from the

respondents state that:

Respondent 1:

“it can be accessed anywhere and anytime…”

51
Respondent 2:

“it's easier to access, search, and interact with knowledgeable people”,

Respondent 3:

“I usually get Islamic knowledge on social media because it’s accessible”

By analyzing the statements from the data gathered, it is proved that because of the

ease of access to Islamic Knowledge on social media and other social networking sites, the

Muslim students of the Ateneo de Davao University have no excuse to learn from it.

Furthermore, based on Bandura's research on social learning theory, the media connects

participants to social networks and communities that provide natural incentives like beliefs

that affect them. This contends that the students learned from what they depicted and

accessed through electronic mass media. The data shows that accessibility of social media is

one of the factors why they acquire online Islamic knowledge.

C. Efficiency

According to Investopedia by Banton (2022), the term efficiency can also be depicted

as the ability to accomplish an objective with little to no waste, energy, and effort. Being

efficient means, we can achieve results by putting our resources in the best way possible. To

simplify, a thing or work is efficient if there is nothing wasted and every process is greatly

optimized. This includes using money, human capital, production equipment, and energy

sources. In connection to the study, the researchers coined this term relative to time.

Additionally, the researchers found that Ateneo Muslim students acquire Islamic knowledge

on social media because of its efficiency. Table 4 indicates that most of the study's

respondents come from the year level fourth year and above. This means that most of the

52
respondents are at the year level where they currently have the most work in their college

education. Much like the accessibility of online Islamic knowledge, its efficiency gives

students more versatility and adaptability relative to their hectic schedules. Some answers

from the respondents state:

Respondent 1:

“…even though it's not included (in) my schedule, I got to know a lot of things"

Respondent 2:

"…to gain knowledge about Islam without learning to (in) madrasa, was the use of

social media"

Respondent 3:

"…because I am not enrolled in Islamic Schools."

The analysis of the researchers of the answers of the respondents suggests that

Islamic knowledge on social media is highly efficient timewise. It gives the students the extra

ability to obtain Islamic knowledge even if they are not enrolled in traditional Islamic schools

and engage in online muhadarah even if they are not physically present in traditional

muhadarah. This efficiency maximizes the students' time management with their secular

education and acquiring Islamic knowledge. The data shows that the efficiency of social

media is one of their considerations for acquiring online Islamic knowledge within the

platforms.

D. Fard

The Muslim Students of Ateneo de Davao University are simply practicing their faith

when acquiring Islamic knowledge on social media as it is a duly obligation.

53
 Some of the respondents said:

Respondent 1:

“... I want to increase my knowledge about Islam”

Respondent 2:

“... it seems like my responsibility to seek more knowledge about my religion”

Respondent 3:

“... acquiring Islamic knowledge is an obligation.”

This act of seeking knowledge is a form of obligation in Islam. As defined by

Merriam-Webster, an online free dictionary, obligation means "something one is bound to

do: DUTY, RESPONSIBILITY." In Islam, the first task for every Muslim is to study and be

literate about the religion on a fundamental level. This is to make Muslims understand the

Islamic principles and duties and what to do in certain situations in the Islamic way. It was

reported that Anas bin Malik that Prophet Muhammad (saw) said, "Seeking knowledge is a

duty upon every Muslim…." (Sunan Ibn Majah 224).

It is surmised that Muslim students are simply practicing their faith as it is obliged for

them to seek knowledge when acquiring Islamic knowledge on social media. According to

Safa'at (2020), the importance of humans seeking knowledge is not only to help get a decent

life, but with knowledge, humans will be able to know their God, improve their morals, and

always seek the pleasure of Allah.

54
VI. The Influence of Acquiring Islamic Knowledge on Social Media

Under the Media Ecology Theory, the use of new media such as the social media in the

process of acquiring of Islamic knowledge is a factor on how the influences has turn and shape

out.

Table 6.0 Influences of Acquiring Islamic Knowledge on Social Media

Influence Frequency Percentage Rank

A. Reminder 10 25% 2

B. Self-consciousness 7 17.5% 3

C. Encouragement 2 5% 6

D. Discern lawful and unlawful 6 15% 4

E. Increased Imaan 12 30% 1

F. Vigilance 3 7.5% 5

Total 40 100%

A. Reminder

One of the influences of acquiring Islamic knowledge on social media is that the

respondents are constantly reminded of the duties and responsibilities of a Muslim. Allah said

in the Holy Qur'an: "And remind, for indeed, the reminder benefits the believers." (Qur'an

51:55). In this study's case, all of the respondents are university students who are always

preoccupied with their academic and other duties outside school. Thus, their interaction with

Islamic-related knowledge on social media helps them to be reminded from time to time. One

of the respondents said: "...reminds me every time to act and do things in ways that Allah

subhanahu wa ta'ala would love."

55
 Also, in our current age, the researchers found that the dependence of people nowadays

using social media is advantageous to the respondents to keep them reminded of their duties as

Muslims frequently. Just casually scrolling through social media platforms enables most

respondents to remind themselves to be better Muslims for themselves and others. Social media

use has become a "global consumer phenomenon" in the past few years (Ramesh Mashti et al.,

2018). Some of the respondents stated:

Respondent 1:

“It reminds me daily since I use my phone daily…”

Respondent 2:

“...madalas tayo mag social media, so, madalas din natin nakikita yung mga posts about

Islam. So, parang palagi ka niya na re-remind every time na mag check ka…” [we use social

media often, so, we also see posts about Islam often. So, you are frequently reminded every

time you check (social media)].

B. Self-consciousness

Being conscious about their actions and how others will interpret them turned out to be

among the influences of acquiring Islamic knowledge on social media to the respondents of

this study. As Muslims, it is our responsibility to be conscious of our actions, especially when

other people are involved. According to Ahmed et al. (2017), in today's society, there is a clear

antagonistic image towards Muslims, especially in heavily western-influenced societies. This

makes Muslims more careful with their actions nowadays to avoid misinterpretation. When the

interviews were conducted, some of the responses regarding the influence of acquiring Islamic

56
knowledge on social media were:

Respondent 1:

“...it serves as a guide for my daily actions to be cautious about my beliefs.”

Respondent 2:

“It gradually changes (changed) my usage of social media. I used to share funny posts,

not caring whether it will (would) offend anyone. Now, I am more conscious of what I do

being a Muslim user on social media…”.

One of the respondents specifically addressed the issue of misinterpretation of Muslims

today. The said respondent stated that:

Respondent 3:

“Ummm… I became more careful as well with my actions especially when I am with

my non-Muslim friends kase they say that we are the ambassadors of Islam. So…, when we do

something na hindi maganda… not good, they might think that it is what Islam teaches us.” [I

became more careful as well with my actions especially when I am with my non-Muslim

friends because they say that we are the ambassadors of Islam. So, when we do something that

is not good, they might think that it is what Islam teaches us.]

C. Encouragement

Encouragement of the Muslim students of Ateneo de Davao University is another

influence amongst other influences. The respondents are encouraged through constant

interaction with posts containing Islamic knowledge on social media, especially during hard

times. According to Kumaraswamy (2013), anxiety and depression among students are

common mental health problems.

57
Respondent 1 said:

“Oh yes, it really affected (me) in (a) great aspect. For example, I am having a hard

time and I am scrolling (through) Facebook, and I get to see these quotes posted by these

Islamic pages, and I got to earn strength from those posts and thinking that God is always

there…”. The respondent continued to say: “...they give me hope and strength that God is

(will) always be there… it is just a challenge”.

Another respondent, Respondent 2 stated:

“It boosts my spiritual faith to love my religion more and boosts my confidence to

continue living my life even if it is good or bad days. And as I said, it serves as my reminder

that Allah Subhanahu wa ta’ala is always there for me”.

D. Discern Lawful from Unlawful

Another influence of acquiring Islamic knowledge on social media for the Muslim

students of Ateneo de Davao University is being able to discern which things are lawful and

unlawful according to the rules of the Holy Qur'an. According to Al-Qaradawi (2013), many

writers and researchers in this contemporary period are now blindly following the principles

and customs of Western civilization. Thus, it is crucial nowadays to learn what is lawful and

prohibited in accordance with the Qur'an and the sunnah of the last messenger of Islam,

Prophet Muhammad (pbuh). When asked about the influences of acquiring Islamic knowledge

on social media, many participants stated that being able to know what is right and wrong is the

influence on them. Some of them said that:

Respondent 1:

“It enlightens me in many ways. Further knowing what is wrong and what is right, what

58
is just and what is unjust…”

Respondent 2:

“...it strengthened my sense of morality as well, particularly that it helped me be

reminded of what is good and what is bad, and what is really in line according to the Islamic

ethics.”

Respondent 3:

“...acquiring Islamic knowledge on social media affects my ability to discern what is

right and wrong.”

While the respondents' religiosity comes first, it is also important to mention that the

medium they use in acquiring Islamic knowledge, social media, is known for its vulnerability

to feeding false information to users. In this case, it is hard to tell whether the information that

the respondents see on social media regarding lawful and unlawful is accurate and veracious.

Hence, the respondents' ability to discern content or channels is an essential factor that plays a

vital role in discerning what is lawful and prohibited in their religion.

E. Increased Imaan

One of the crucial things for every Muslims is to continue seeking knowledge to

increase their imaan or their faith. It is the strong faith and belief that makes an individual a

true believer of Allah and Islam. It is reported by Abdullah ibn Amr on one of the hadith of the

Prophet (pbuh) that the Messenger of Allah said, “Verily, the faith of one of you will wear out

within him, just as a shirt becomes worn out, so ask Allah to renew faith in your hearts.”

(Source: al-Mustadrak ʻalá al-Ṣaḥīḥayn 5, Grade: Sahih). This makes every Muslim to be

responsible with their faith to keep them intact. In this study, many Muslim students from the

59
Ateneo de Davao University stated that increased imaan or faith is the influence of acquiring

Islamic knowledge on social media to them. Some respondents stated:

Respondent 1:

“...marami akong nalalaman sa social media talaga about Islam, so yung mga sure ako

na tama, inaadopt ko. So siguro in a way, na strengthen niya din ang faith ko… siguro yun

yung pinaka malaking impact.” [I learn a lot about Islam on social media, so I adopt the things

I am sure is correct. So, maybe in a way, it strengthened my faith. I think that is the biggest

impact.]

Respondent 2:

“It builds to connect my relationship to the Qur’an and the Creator. And increased my

imaan and taqwa…”

Furthermore, talking about increase in faith, there are a lot of things that fall under it. It

also includes putting what is learned into practice, being good to others, attentiveness with

obligatory acts of worship, always reflecting on one’s actions, keeping away from prohibited

things, etc. Here are some of the responses coming from the respondents of this study:

Respondent 3:

“...acquiring Islamic knowledge from it (social media), it really affected my behavior

big-time. I can say that it really affected me in a positive way, so it helped me strengthen my

faith as well as the Islamic values to be put in practice.”

Respondent 4:

“It affects my behavior because I actually follow some sunnah that I see online, and I

see to it that I practice doing them from time to time. I see to it that my actions matches

60
(match) what I learn…”

Respondent 5:

“By acquiring Islamic knowledge on social media, it enables me to try to be a good

person right now… so I can minimize those doings that is not appropriate as a Muslim…”

Respondent 6:

“...prayer times for me now really matters. I don’t want to miss any prayer.”

Respondent 7:

“...teaching of Islam on social media keeps me away from engaging in what the

westerners have normalized in the 21st century such as sex, drugs, and crime.”

F. Vigilance

Among the influences of acquiring Islamic knowledge on social media, vigilance is one

of the most common influences on the Muslim students of Ateneo de Davao University. In

today's world, where false information is rampant and quickly spread across the web, including

social media platforms (Kumar et al., 2018), everyone should be careful of all the information

they see. The respondents of this study were asked about the challenges and concerns they

encountered in acquiring Islamic knowledge in both social media platforms and traditional

face-to-face learning. Most of the respondents' answers for the challenges in acquiring Islamic

knowledge on social media are the rampant false information they encounter. Furthermore, the

respondents were asked afterward on how they cope with the challenges they mentioned, and

some of the responses are as follows:

61
Respondent 1:

“...I ask those I know, like the Imam and Ustadhza if I get to meet them. So, I cope by

asking and researching.”

Respondent 2:

“...I see to it that the Islamic posts I see online are legitimate and factual before sharing

them to avoid spreading misinformation.”

Respondent 3:

“For myself, I double check each sources (source) kase nakakatakot din na mapunta sa

maling katuruan. We can ask Ustadhs about sa mga issues…” [For myself, I double check each

source because it is scary to acquire the wrong teachings. We can ask Ustadhs about these

issues].

Looking at the responses, the respondents are becoming vigilant while acquiring

Islamic knowledge on social media. Being vigilant about every piece of information they see,

mainly Islamic-related information had become a defense mechanism of the Muslim students

of Ateneo de Davao University to avoid acquiring and spreading false information.

62
 CHAPTER 5

SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

This chapter includes the summary of the findings, implication of theories, the

conclusions formulated from the findings, and the recommendations.

Summary of the Findings

This study was conducted to determine the influences of acquiring Islamic knowledge

on social media on the Muslim students of Ateneo de Davao University. The reasons for

acquiring Islamic knowledge on social media are also among the objectives of this study. To

specify, this study answered the following questions:

1. What are the socio-demographic profiles of the respondents?

2. What are the social media platforms used by the respondents in acquiring Islamic

knowledge?

3. What are the preferred social media platforms used by the respondents in acquiring

Islamic knowledge?

4. How long do Muslim students of Ateneo de Davao University spend time on

social media acquiring Islamic knowledge?

5. What are the reasons for acquiring Islamic knowledge on social media?

6. What are the influences of acquiring Islamic knowledge on social media among

the Muslim students of Ateneo de Davao University?

To answer the following questions, data analysis was used in the results and

discussion.

63
The study determined that:

1. The most common socio-demographic profile among the respondents follows: age of

19-21, Maguindanaon ethnicity, taking Business and Governance related courses,

fourth year and above, single, and would prefer traditional Islamic knowledge

acquisition.

2. Muslim students of Ateneo de Davao University use Facebook and YouTube the most

in acquiring Islamic knowledge on social media, with a total frequency of 32

respondents for Facebook and 31 for YouTube on the other hand. Aside from the

mainstream social media platforms, some respondents stated that they use Telegram

and Google Meet in acquiring Islamic knowledge.

3. The social media platform that is most preferred by the Muslim students of Ateneo de

Davao University is YouTube. Most of the responses are in line to the credibility of

the Islamic preachers within the said platform.

4. Out of 40 respondents of this study, 20 of them or 50% spend around 30 minutes to 1

hour weekly in acquiring Islamic knowledge on social media. 1 to 2 hours came in

second with a frequency of 8 respondents or 20%. Next is 2 to 3 hours with 7

respondents or a total percentage of 17.5%, 5 hours and above with 3 respondents or

7.5%, and lastly, 3 to 4 hours with 2 respondents and a percentage of 5% out of

100%.

5. The transparency of the responses made by the Muslim students, the researchers were

able to confirm that they were acquiring Islamic knowledge on social media because

of several factors such as but not limited to: (a) extensivity; popularity and outreach,

(b) accessibility; the ease of access for everyone, (c) efficiency; its flexibility,

64
 versatility, and adaptability, as well as (d) fard (obligation); everyone is obliged to

seek knowledge.

6. The influences of acquiring Islamic knowledge on social media are: (a) reminded, (b)

self-consciousness, (c) encouragement, (d) discern lawful from unlawful, (e)

increased imaan, and (f) vigilance.

Implication of Theories

With the shift of audience from ‘consumers' to ‘users' in media, social media created

a culture or norm that attracted the audiences to participate in such an environment, just as

the Previous Media Theory suggests. Social media platforms such as Facebook, YouTube,

Instagram, Twitter, and others, are some of the giants that established the idea of the said

theory. As Islam is a religion that continuously spreads its message, it adopted a new form of

media. Muslim students of Ateneo de Davao University were among the audience members

to participate proactively in the said culture. Meanwhile, due to the interaction that occurs on

social media, Muslim students of Ateneo de Davao University were able to learn their

religion due to their social interaction with their fellow Muslim friends and/or other Islamic-

related pages relative to the Social Learning Theory.

Furthermore, as the Muslim students of Ateneo de Davao University continue to

proceed with their secular studies, the existence of Islamic knowledge i social media enables

them to mold their Islamic faith better. Regarding the idea of Media Ecology Theory, the

very existence of social media as a medium to acquire Islamic knowledge plays a vital role in

molding the Muslim students of Ateneo de Davao University to be who they are right now.

In this study, the researchers concluded that social media as a medium for acquiring Islamic

65
knowledge is highly beneficial with some minor drawbacks, such as internet connectivity

issues and the authenticity of Islamic-related posts amongst university students of Ateneo de

Davao University.

Conclusion

This study where the socio-demographic profiles of the respondents are primarily

from, but not limited to: the 19-20 age group, Maguindanaons, School of Business and

Governance, fourth year and above, and legally single in terms of marital status, mostly

prefers traditional acquisition of Islamic knowledge. Among the respondents, most of them

use Facebook to acquire Islamic knowledge on social media. However, the most preferred

social media among Muslim students for acquiring Islamic knowledge is YouTube.

Additionally, because of their academic responsibilities, most Muslim students spend only

thirty minutes to one hour acquiring Islamic knowledge on social media. Moreover, one

primary reason the Muslim students of Ateneo de Davao University acquire Islamic

knowledge on social media is its ease of access. Lastly, among the influences of Islamic

knowledge on social media, the enhancement of their faith in the religion holds the rank as

the most prominent influence.

Recommendations

The researchers recommend that:

Conduct a similar study to people with different socio-demographic background to

the respondents of this study and wider scope such as BARMM. On top of that, it would

significantly impactful if the future research can identify if some variables could directly

affect the outcome of this study. It is recommended to use the quantitative method upon

66
conducting this research.

1. Wider Age Range. To determine if Age group of by decades will significantly

affects individual’s media literacy especially when acquiring Islamic knowledge

on social media.

2. Educational Attainment. To determine if educational attainment significantly

affects individual’s media literacy when acquiring Islamic knowledge on social

media.

67
Bibliography:

Ackay. (2008). Kuramsal Eğitimbilim Dergisi - Journal of Theoretical Educational Science,

14(3), 476-497

Adam, F., Anuar, M.M, & Ali, A.H., (2014). ‘The use of blog as a medium of Islamic

Da‘wah’. Malaysia International Journal of Sustainable Human Development, 9(3):

74-80.

Al-Badayeina, D., Al-Tarawna, Kh., Al-Othman, H., & Abo-Hasan, R. (2009). Risk factors in

the university environment among the university students in Jordan. Higher Council

of Youth, Jordan

Alhamuddin. (2005). Pendidikan Islam Modern ala Trimurti Pondok Modern Darussalam

Gontor. At-Ta’dib, 03 (Desember), 203–231

Al-Qaradawi, Y. (2013). The Lawful and the Prohibited in Islam.

Aziz Rehman Saifee et al. (2012). The Role of Mass Media and Information Technology in

Islamic Education. European Journals of Social Sciences, 32(3), 380-390.

Babbie, E. R. (2010) Quantitative Research and Analysis: Quantitative Methods Overview.

Bandura, A. (1991). Social cognitive theory of moral thought and action. In W. M. Kurtines

& J. L. Gewirtz (Eds.), Handbook of moral behavior and development (Vol. 1: Theory,

69-128). Lawrence Erlbaum Associates.

Bandura, A. (2001). Social cognitive theory of mass communication. Mediapsychology, 3(3),

110-140.

Banton, C. (2022, September 23). Efficiency: What it means in economics, the formula to

measure it. Investopedia.

68
Berger, H. A. & Ezzy, D. (2004). The internet as virtual spiritual community: Teen witches

in the United States and Australia. In L. L. Dawson & D. E. Cowan (Eds.), Religion

online: Finding faith on the Internet (pp. 67-90). New York: Routledge.

Bunt, G. R. (2009). iMuslims: Rewiring the house of Islam. Univ of North Carolina Press.

Creswell, J. (2002), Educational Research: Planning, Conducting, and Evaluating

Quantitative and Qualitative Research, Merrill Prentice-Hall, Upper Saddle River, NJ

Davis, B. (2021, April 30). What is qualitative research according to authors?

Cheong, Pauline Hope, & Jessie P. Poon. (2009). Weaving Webs of Faith: Examining

Internet Use and Religious Communication among Chinese Protestant

Transmigrants. Journal of International and Intercultural Communication 2: 189–207.

[CrossRef]

Cheong, Pauline Hope, Jessie P. Poon, Shirlena Huang, & Irene Casas. (2009). The Internet

Highway and Religious Communities: Mapping and Contesting Spaces in Religion-

Online. The Information Society 25: 291–302. [CrossRef]

Cheong, Pauline Hope, Jennie M. Hwang, & Boris H. J. M. Brummans. (2013).

Transnational Immanence: The Autopoietic Co- Constitution of a Chinese Spiritual

Organization through Mediated Communication. Information, Communication &

Society 17: 7–25. [CrossRef]

DataReportal (2022). “Global Social Media Statistics”.

Davis, F. D. (1989). Perceived usefulness, perceived ease of use, and user acceptance of

information technology. MIS quarterly, 319-340.

DeFranzo, S. (n.d.) Advantages and Disadvantages of Face-to-Face Data Collection.

69
Denzin, N.K. and Lincoln, Y.S. (1984), Handbook of Qualitative Research, Newbury Park:

Sage Publications.

Fita Fathurokhmah. ( 2019). “Komunikasi Komunitas Virtual Dan Gaya Hidup Global

Kaum Remaja Gay Di Media Sosial.”

Habib, N.I., (2018). The Importance of Social Media and its Side Effects, Daily Jugantor.

Herman, D. (2015). Remaja Dalam Perspektif Pendidikan Islam. Al-Izzah, 10(1), 54–70.

Helland, C. (2002). Online religion/religion online and virtual communities. In J. K. Hadden

& G. E.

Hosseini, S.E., & Ramchahi, A.A., (2014). ‘The impact of information technology on Islamic

behaviour’. Journal of Multidisciplinary Engineering Science and Technology

(JMEST), (1)5: 135-41.

Hoover, S. (2010). Religion in the media age. London and New York: Routledge.

Huang, Z., & Benyoucef, M., (2013). ‘User-centered investigation of social commerce

design’.

'Irfān, D. al. (2015, January 12). What were Islam's propagation methods?

Islam T. Md. (2019). The Impact of Social Media on Muslim Society: From Islamic

Perspective. International Journal of Social and Humanities Sciences (IJSHS), 3(3),

95- 114.

Iswandi, S., (2018). ‘New media, new relations: Cyberstalking on social media in the

interaction of Muslim scholars and the public in West Sumatra’. Indonesia. Jurnal

Komunikasi:Malaysian Journal of Communication. 34(1): 153-169.

70
Jamiah et al. (2016). Penggunaan dan Implikasi Media Sosial Terhadap Remaj GenerasiZ.

Proceedings from International Conference on Social and Economic Development.

Juritah Misman, Muhammad Taufik Md Sharipp, S. Salahudin Suyurno, Sumayyah Shaidin.

(2018). Islamic Perspectives Using New Media in Education. International Journal of

Academic Research in Progressive Education and Development, 17-21.

Kallet, Richard H. (2004, October) Research Guides. "How to Write the Methods Section of a

Research Paper." Respiratory Care 49: 1229-1232.

Kumaraswamy, N. (2013). Academic stress, anxiety and depression among college students:

A brief review. International review of social sciences and humanities, 5(1), 135-143.

Lau, L. (2003). Institutional factors affecting student retention. Education, 124(1), 126-136.

Maga Sule, M. (2020, December). Muslim scholars and the world of social ... -

researchgate.net.

Mahmood, A. Q. (2015, December) Role of Social Media in the Light of Islamic teaching.

Marie Plaisime, Candace Robertson-James & Lidyves Mejia. 2020. “Social Media and

Teens: A Needs Assessment Exploring the Potential Role of Social Media in

Promoting Health.” Social Media + Society.

Mayfield, A. (2008). What is social media?

Mays N. & Pope C, (1996). Qualitative research in health care. London: British Medical

Journal (BMJ) Publishing Group.

MDN Contributors. (n.d.). What is accessibility? - learn web development: MDN. Learn web

development | MDN.

71
Misman, J., Sharipp, M. T. M., Sharipp, M. T. M., & Shaidin, S. (2019). Islamic

Perspectives: Using New Media in Education. International Journal of Academic

Research in Progressive Education and Development, 9(1), 12–21.

Murtadlo, M. (2019, October). (PDF) social media in learning of Islamic religion.

Nasr, S. H. (2005). Islam, Muslims, and modern technology. Islam & Science, 3(2), 109-127.

Nurdin, N. (2014). To dakwah online or not to dakwah online. Erneda’i dilemma in internet

age. Indonesia: Al-Mishbah , Vol. 10 No. 1, Januari-Juni 2014: 21-34.

Nurdin, N., & Rusli. (2012). Social Media Adoption and Use Within Indonesian Muslim

Scholars: A Possible Adoption and Use for "Dakwah" Purposes. Paper presented at

the Annual Conference on Islamic Studies (ACIS) 12 November 05-08, 2012,

Surabaya Indonesia.

Nurdin. (2017). “To Research Online or Not to Research Online: Using Internet-Based

Research in Islamic Studies Context.” Indonesian Journal of Islam and Muslim

Societies

Peters, J.D. (2010). Speaking into the air: A history of the idea of communication. Chicago:

University of Chicago Press.

Pempek TA, Yermolayeva YA and Calvert SL (2009). College students’ social networking

experiences on Facebook. Journal of Applied Developmental Psycho

Ramesh Mashti N.R., Pruthvi S., & Phaneendra M.S. (2018, July). A Comparative Study on

Social Media Usage and Health Status among Students Studying in Pre-University

Colleges of Urban Bengaluru.

72
Rashed, Z. N. & Tamuri, A. H. (2015) Kepentingan Integrasi Ilmu Naqli dan Ilmu Aqli dalam

Pengajaran Pendidikan Islam, E-Jurnal Pendidikan, 2 (1), 5-14.

Safa’at, T. P. (2020). Konsep Menuntut Ilmu Menurut Ustaz Adi Hidayat. IAIN Purwokerto.

Saifee, A. (2012). The Role of Mass Media & Information Technology in Islamic Education.

European Journal of Social Sciences, 32(2), 380-390.

Shopify Staff. (2022, April 26). Most popular social media platforms in 2022. Shopify.

Syed Qutb. (2009). In the Shade of the Quran. (Factors of Social Muslim prenuers. Pertanika

Journal: Social Sciences and Humanities, 23(S),17-32

Subur. (2016). Peran Pendidikan Agama Islam Dalam Perkembangan Jiwa Remaja.

Tarbiyatuna, Syifaul Arifin. 2017. “Digital Literacy of Middle Class Muslims.”

Iseedu: Journal of Islamic Educational Thoughts and Practices.

Wisdom, J. (2012). Methodological reporting in qualitative, quantitative and mixed methods

health services research articles. Health services research 47 (2), 721-745, 2012.

Zawiyah Mohammad Yusof et al. (2007). Teknologi Maklumat dan Komunikasi: Etika,

Undangundangdan Sosial. Shah Alam: McGraw-Hill. Edisi Ke-2.

Zulkefli Aini & S. Salahudin Suyurno. (2012). Asas Komunikasi Dakwah. Bandar Seri Putra:

KUIS Zulkifli Mohamad Al-Bakri (2019) Irsyad Usul Al-Fiqh Series 33: Introduction

to Maqasid AlSyari’ah.

73
Appendices

Appendix A. Interview Guide Questionnaire

Privacy and Consent

This interview aims to determine the influence of social media platforms as the

medium of acquiring Islamic knowledge among the Muslim students of Ateneo de Davao

University. Rest assured that the anonymity of the respondents will be kept confidential,

and the data gathered from the participants will only be used for the benefit of this study.

Are you willing to participate in this study and proceed with the interview?

Yes

No

Personal Profile

Age: Ethnicity: Marital Status:

Course: Year Level:

Interview Details

Date of Interview: Location of Interview:

Respondent No.: Mode of Interview:

1. Do you use social media to acquire Islamic knowledge? Yes or No?

1.1 If yes, what are the social media platforms you use for acquiring Islamic

knowledge?

74
 Facebook

Instagram

YouTube

TikTok

Twitter

Others:

1.1.1 Rate which social media platform you prefer (most to least). Why?

2. How long do you spend time on social media acquiring Islamic knowledge every

week?

30 minutes to 1 hour

1-2 hours

2-3 hours

3-4 hours

Others:

75
3. What are the reasons for acquiring Islamic knowledge on social media?

3.1 Why do you acquire online Islamic knowledge on social media?

3.2 What do you think are the advantages and disadvantages of online

Islamic knowledge?

3.3 Do you prefer acquiring online Islamic knowledge rather than

engaging in traditional Muhadarah? Why?

4. What are the effects of acquiring Islamic knowledge on social media on the

Muslim students of Ateneo de Davao University?

4.1 What challenges or concerns do you encounter when engaging in both

online and face-to-face Islamic knowledge?

4.2 How do you cope with those challenges?

4.3 How efficient or convenient is online Islamic knowledge on social

media for you?

4.4 How does acquiring Islamic knowledge on social media affect your

behavior?

4.5 How does acquiring Islamic knowledge on social media affect your

morality as a Muslim?

4.6 In what way does acquiring Islamic knowledge on social media affect

you spiritually (‘Ebaadat)?

76
Curriculum Vitae

Abdul Wahid B. Musa

Provincial Address: N/A
City Address: Purok-75 Muslim Village, NHA Bangkal,
Davao City, Davao del Sur
Email Address: awmusa2000@gmail.com

Personal Data
Date of Birth: March 11, 2000
Place of Birth: Davao City
Civil Status: Single
Citizenship: Filipino
Name of Father: Sader S. Musa
Name of Mother: Alma B. Musa

Educational Background
Kindergarten: Musville Daycare Center (2005-2007)
Elementary: Doña Soledad Dolor Elementary School (2007-2012)
Junior High School: Gov. Vicente Duterte National High School (2012-2016)
Senior High School: Gov. Vicente Duterte National High School (2017-2019)
College: Ateneo de Davao University (2019-)

Affiliations
• AMYA (Al-Khair Muslim Youth Association) Member (2018-), President (2019-
2020), Research and Business Management Committee (2021-)
• AISSA (Ateneo Islamic Studies Students Association) Member (2020-2022)
• SALAM-TAMS (The Ateneo Muslim Society) Member (2022-)
• ASAD (Anak Sug Alliance Davao) Secretariat (2022)

Seminars and Conferences Attended

• Pakighinabi on the “Document on Human Fraternity for World Peace and Living
Together” (September 11, 2019)
• Islamic Youth Leadership Training (April 10, 2021)
• AMYA’s Deen Talk: Deepening Spirituality, Strengthening Resilience (April, 2021)
• “RECHARGE: Coming Home” an Online Recollection (September 23, 2021)
• PAGBABAHAGI “A Coffee Conversation Circle” (January 20, 2022)
• KAMUSTA KA? “Building our Mental Health in the New Normal” (February 11,
2022)
• E-Paalam: A Webinar Series on Media Information Literacy, Social Media Use, and
Data Privacy (September 24, 2021)
• 10th Global Youth Summit (August 12, 2022)

77
• Keep Peace project: Online Bitiala Session on Socio-Political Participation and
Representation of Muslim Youth in Davao City (August 20, 2022)

78
Curriculum Vitae

Abdulwahjid A. Mohamad
Provincial Address: SPDA, 2nd Road, Semba, Datu Odin
Sinsuat, Maguindanao
City Address: Block 1, Lot 8, Phase 3, Ezra Street, Alpha
Executive Homes Matina Aplaya Davao City, Davao del Sur
Email Address: wahjidm@gmail.com

Personal Data
Date of Birth: August 15, 1997
Place of Birth: Cotabato City
Civil Status: Single
Citizenship: Filipino
Name of Father: Datu Sahabudin S. Mohamad
Name of Mother: Guinibon A. Mohamad

Educational Background
Elementary: Notre Dame RVM College Of Cotabato City (2003-2009)
Junior High School: Notre Dame RVM College Of Cotabato City (2009-2013)
College: Ateneo de Davao University (2019-)

Affiliations
• AISSA (Ateneo Muslim Society Students Association) Member (2020-2023)
• SALAM-TAMS (The Ateneo Muslim Society) Member (2019-2023)

Seminars and Conferences Attended

• Salam Corps: Convergence (October 1, 2019)
• Salam Movement and The Ateneo de Davao University Interfaith and Intercultural
Dialogue “Mindanao and Reciprocal Understanding: Bitiala on Document on Human
Fraternity and Beyond” (February 5, 2020)
• Asynchronous Session of the Online Recollection with the theme “RECHARGE:
Coming Home (September 23, 2021)
• E-Paalam: A Webinar Series on Media Information Literacy, Social Media Use, and
Data Privacy. (September 24, 2021)
• Match Point: Leadership around Tradition Sports and E-Sports (October 22, 2021)
• SALAM: The Ateneo Muslims Social's Ist Orientation Summit the theme "Converged
Through Faith; A Dawn of a More Interwoven Atenean-Muslinms" (September 2,
2022)

79
Curriculum Vitae

Al-Usamin Bensatar U. Lamalan

Provincial Address: Purok 5, Alunan Highway,
Barangay Poblacion, Tacurong City, Sultan Kudarat
City Address: Datu Umpar Pension, Quimpo Blvd.,
Brgy. 39-D, Davao City, Davao del Sur
Email Address: AlLamalan3638@gmail.com

Personal Data
Date of Birth: September 17, 2001
Place of Birth: Tacurong City
Civil Status: Single
Citizenship: Filipino
Name of Father: Satar S. Lamalan
Name of Mother: Arphia S. Usman

Educational Background
Elementary: Tacurong Pilot Elementary School (2006-2013)
Junior Highschool: Sultan Kudarat State University (2013-2017)
Senior Highschool: Sultan Kudarat State University (2017-2019)
College: Ateneo de Davao University (2019-)

Affiliations
• AISSA (Ateneo Islamic Studies Students Association) President (2020-2021),
Internal Vice-President (2021-2022), Member (2022-2023)
• Ateneo de Davao Scholars Society: President’s Scholar Member (2019-2023)
• SALAM: TAMS (SALAM: The Ateneo Muslim Society) Logistics Officer (2022-
2023), Member (2019-2022)

Seminars and Conferences Attended

• Pakighinabi on the “Document on Human Fraternity for World Peace and Living
Together” (September 11, 2019)
• Salaam Corps Convergence (October 19-21, 2019)
• Salaam Movement 2nd MPower Awards Night (November 30, 2019)
• Salaam Corps Youth Camp (January 10-12, 2020)
• World Interfaith Harmony Week Celebration “Celebrating Dialogue Towards
Harmony” (February 3, 2020)
• AQI, Salaam Movement Interfaith and Intercultural Dialogue “Mindanao and
Reciprocal Understanding: A Bitiala Session on the Document on Human Fraternity
and Beyond” (February 5, 2020)
• Ateneo Sui Generis Leadership Online Hub 2020 (September 5 – October 20, 2020)

80
• AQI, Salaam Movement Peace Champs Virtual Facilitation Workshop (November
26-27, 2020)
• E-Paalam: A Webinar Series on Media Information Literacy, Social Media Use, and
Data Privacy (September 24, 2021)
• Law and Child Marriage Online Forum on RA 11596 (March 28, 2022)
• Bitiala Session on Socio-Political Participation and Representation of Muslim Youth
in Davao City (August 20, 2022)

81
Curriculum Vitae

Jamer M. Aliman
Provincial Address: Poblacion, Alunan Highway, Tacurong
City, Sultan Kudarat
City Address: Ma-a village, Davao City, Davao del Sur
Email address: jmaliman@addu.edu.ph

Personal Data
Date of Birth: February 09, 2000
Place of Birth: Rajah Buayan, Maguindanao.
Civil Status: Single
Citizenship: Filipino
Name of Father: Tohammi D. Aliman
Name of Mother: Jeihan M. Aliman

Educational Background
Elementary: Pidsandawan Elementary School (2006-2013)
Junior High School: Sapakan National Highschool (2013-2017)
Senior High School: Virgiñia F. Griño National Highschool (2017-2019)
College: Ateneo de Davao University (2019-)

Affiliations
• Ateneo de Davao Scholars Society: President’s Scholar Member (2019-2023)
• SALAM-TAMS (Ateneo Muslim Society) Member (2019-2020)
• AISSA (Ateneo Muslim Society Students Association) Member (2020-2023)

Seminars and Conferences Attended

• Salaam Movement’s Salaam Corps Youth Camp (January 10-12, 2020)
• Salaam Movement and the Ateneo de Davao University Interfaith and Intercultural
Dialogue “Mindanao And Reciprocal Understanding: A bitiala on the Document on
Human Fraternity and Beyond” (February 05, 2020

82
Curriculum Vitae

Wardah R. Abdulaziz.
City Address: P-20 Sanggilangan Ma-a, Davao City
Provincial Address: P-20 Sanggilangan Ma-a, Davao City,
Davao del Sur
Email address: wrabdulaziz@addu.edu.ph

Personal Data
Date of Birth: January 23, 1979
Place of Birth: Cotabato City
Civil Status: Single
Citizenship: Muslim Filipino
Name of Father: Ali A. Abdulaziz
Name of Mother: Sarah K. Romanda

Educational Background
Elementary: Datu Abdul Usman Elementary School (1985-1991)
Junior High School: ALS (Alternative Learning System) Digos City National High School
(2011-2012)
Senior High School: N/A
College: Ateneo de Davao University (2019-)

Affiliations
• Ateneo de Davao Scholars Society: President’s Scholar Member (2019-2023)
• SALAM-TAMS (Ateneo Muslim Society) member (2019-2023)
• AISSA (Ateneo Islamic Studies Students Association) Committee on Academic
Affairs Chairperson (2020- 2021), External Vice President (2021-2022), Committee
on Academic Affairs Chairperson (2022-2023)

Seminars and Conferences Attended

• Salam Movement and the AdDU Interfaith and Intercultural Dialogue "Mindanao and
Reciprocal Understanding: A Bitiala on the Document on Human Fraternity and
Beyond (February 5, 2020)
• Annual Seminar Workshop and Orientation for Davao Del Sur Madrasah Teacher
Accreditation/Re-Accreditation (April 5-6, 2021)
• Legal Education Seminar for Muslim Community (August 17, 2021)
• Consultation Forum for Halal Industry Development and Promotion Program for
Davao Del Sur (August 19, 2021)

83
• Public Consultation for the Proposed Resolution of the Scholarship for Outside
Community of BARMM ( Oct. 31, 2021)
• Digital Literacy Training for Peace Promotion (March 4-8, 2022)
• Law and Child Marriage Online Forum on R.A. 11596 (March 28, 2022)
• Bitiala Session with Muslim Religious Leaders on Formation Programs for AdDU
Muslim students, Faculty, and Staff (May 24, 2022)
• Bitiala Session on Socio- Political Participation and Representation of Muslim Youth
in Davao City (August 20, 2022)
• International Humanitarian Law (IHL) and Islamic Law of Armed Conflict
(September 28, 2022)

84