The Influence of Social Media Platforms As Medium of Acquiring Islamic Knowledge Among The Muslim Students of Ateneo de Davao University
The Influence of Social Media Platforms As Medium of Acquiring Islamic Knowledge Among The Muslim Students of Ateneo de Davao University
The Influence of Social Media Platforms As Medium of Acquiring Islamic Knowledge Among The Muslim Students of Ateneo de Davao University
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:
APPROVED in partial fulfillment of the requirements for the degree Bachelor of Arts
in Islamic Studies Minor in Education.
ACCEPTED in partial fulfillment of the requirements for the degree Bachelor of Arts
in Islamic Studies Minor in Education.
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
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,
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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
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
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
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
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much. Without your support, we would not be able to present every important correlation of
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
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.
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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
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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
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List of Tables
vii
List of Figures
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CHAPTER 1
INTRODUCTION
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
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
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
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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,
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.
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
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
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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
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
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
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).
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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
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
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
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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
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.
Acquiring Islamic Knowledge among the Muslim Students of Ateneo de Davao University.
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
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4. How long do Muslim students of Ateneo de Davao University spend time
5. What are the reasons for acquiring Islamic knowledge on social media?
Theoretical Framework
The researchers anchored the study on the Previous Media Theory, Social Learning
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.”
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
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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
interactive perspective where personal factors (moral thought and affective self-reactions),
behavioral factors (moral conduct), and environmental factors (moral ecosystem) all operate
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
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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
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
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
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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
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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
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
Definition of terms
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
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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
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
nature, temper, ethics, morals or manners or in general a person who has good
Khutbah - serves as the primary formal occasion for public preaching in the
Islamic tradition.
environment for Islamic scholars and comes with a large collection of Arabic
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the monotheistic teaching of other prophets.
narrators so numerous that it is not conceivable that they have agreed upon an
Sahabah - The disciples and followers of Muhammad (pbuh) who saw or met
the prophet during his lifetime and were physically in his presence were
Social Media - websites and application that allows users to create and share
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
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Zakat - Islamic finance, referring to the obligation that an individual must
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.
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CHAPTER 2
This chapter presents the related literature and studies that add depth and background
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
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.
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
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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
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
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
media devices, enables the potential public to be engaged with organizations and businesses
almost continually, and decision-makers within these organizations must exercise soft
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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
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.
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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
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
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
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
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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-
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
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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
communication that provide a system for its users to communicate with each other regardless
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
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
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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 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.
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
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values in the future (Herman, 2015).
The preceding discussion has revealed that social media has played a vital role in the
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
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
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
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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
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
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.
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.
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
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
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
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,
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
24
communication when people discuss points of view in a way that leads to understanding both
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:
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
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
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
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.
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
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
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).
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,
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
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
The positive effects of using new media to students as they are easily influenced and
1. Education
virtual classrooms and learning partners, has become more versatile. This result in the
inclusiveness of education that can accommodate almost everyone. Currently, even concepts
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
29
Significantly in Islam, individuals should be passionate about pursuing lifelong
(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.
‘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
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).
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
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
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
elements should be prioritized in education, especially when using new media (Juritah et al.,
2018).
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
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
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
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
36
Locale
This study was conducted within the Muslim student population of Ateneo de Davao
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
Sampling Procedure
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
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.
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
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
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
39
CHAPTER 4
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
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
A. Age
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
Iranun 2 5% 5
Kagan 6 15% 2
Maguindanaon 20 50% 1
Maranao 3 7.5% 4
Tausug 5 12.5% 3
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
41
C. Course
Nursing 4 10% 4
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
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
42
D. Year Level
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
E. Civil Status
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
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:
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
Respondent 3:
“I’d rather attend traditional Muhadarah than online Islamic sources. It’s because in
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.
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.
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
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
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
Respondent 3:
“So, I prefer most YouTube (YouTube most) because most in here are well explained
47
IV. Hours Spent Acquiring Islamic knowledge on Social Media
3-4 hours 2 5% 5
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
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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
B. Accessibility 14 35% 1
D. Fard 11 27.5% 4
Total Number of Respondents (N) = 40
A. Extensivity
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
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
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
Respondent 1:
“there are also topics from around the world that are not discussed here in our area’
Respondent 2:
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
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,
by their online friends, online figures, and online pages. Some of the answers from the
Respondent 1:
51
Respondent 2:
Respondent 3:
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
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
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:
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
53
Some of the respondents said:
Respondent 1:
Respondent 2:
Respondent 3:
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
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
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.
A. Reminder 10 25% 2
B. Self-consciousness 7 17.5% 3
C. Encouragement 2 5% 6
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
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.,
Respondent 1:
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
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
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:
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
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
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
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
“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
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
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:
reminded of what is good and what is bad, and what is really in line according to the Islamic
ethics.”
Respondent 3:
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
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
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
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:
big-time. I can say that it really affected me in a positive way, so it helped me strengthen my
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:
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
61
Respondent 1:
“...I ask those I know, like the Imam and Ustadhza if I get to meet them. So, I cope by
Respondent 2:
“...I see to it that the Islamic posts I see online are legitimate and factual before sharing
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
62
CHAPTER 5
This chapter includes the summary of the findings, implication of theories, the
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
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. What are the reasons for acquiring Islamic knowledge on social media?
6. What are the influences of acquiring Islamic knowledge on social media among
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
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
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
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
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)
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-
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
Recommendations
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.
on social media.
media.
67
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Appendices
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
Interview Details
1.1 If yes, what are the social media platforms you use for acquiring Islamic
knowledge?
74
Facebook
YouTube
TikTok
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?
3.2 What do you think are the advantages and disadvantages of online
Islamic knowledge?
4. What are the effects of acquiring Islamic knowledge on social media on the
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
76
Curriculum Vitae
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)
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: [email protected]
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)
79
Curriculum Vitae
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)
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: [email protected]
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)
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: [email protected]
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)
• 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)
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• 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)
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