To say that social media mean almost everything to Gen Zs is perhaps an understatement. They conspicuously have an inimitable entrapment for that generation and increasingly, the rest of us. Foremost digital media scholar and recent Higher Education minister in Spain, Manuel Castells firmly wrapped it all in the theory of network society. Social media’s strong appeal to humanity defies divides. They’re maximally representative, even as their miniaturisation for mere pockets is hardly diminishing.
Speed of light has become more meaningful with their capacity to transmit and retransmit messages with the unprecedented characteristic of multimediality. Yet, their doors, irrespective of their peculiarities are eternally accessible to anyone with a smartphone duly enabled with data.
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So, on account of this welcome to everyone availability, you’re responsible for whatever you choose to access or disseminate via your favourite social media platforms.
There is hardly any better time to engage with the palpability deriving from the all-pervading capability of social media. This year 2025 alone the count of the lunar month of March coincides with that of the Islamic month of Ramadan. Yet the commencement of the Christian Lenten period was only a few days away from that of Ramadan prompting episodic neologists to coin the acronym Ramalent, as a way of synthesizing the two holy seasons.
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If there is any month most specially treasured by Muslims, it is Ramadan. It comes with all forms of discipline ranging from abstinence from food and drinks to, restraining your sight, amorous possibilities and all, for the better of the day. But the images of the aforelisted pleasures for humans, indeed their extreme versions, are all available in abundance in the social media. Humans’ reach for pleasure is now transcendental extending beyond real life to the virtual realm courtesy of social media. So how should serious religionists with relevant scriptural admonitions Muslims cope with the bourgeoning phenomenon?
First the benefits. The rapid growth of social media has revolutionised human communication, offering immense opportunities for connectivity, knowledge sharing, and spiritual development.
One of the greatest blessings of social media is the ease of accessing Islamic knowledge. Scholars, institutions, and da’wah organisations use platforms like YouTube, Twitter, and Facebook to share Qur’anic exegesis (tafsir), Hadith commentaries, and fatwas, enabling millions to learn about their faith. Interestingly, for those contents that may be rather long, they could also be shortened even as their overall meanings may not be affected and may also be adapted to various platforms.
Most striking perhaps is the revivalist effect of the social media platforms. In southwestern Nigeria, for instance, from Ede, home to Nigeria’s first sharia court, to Iwo and Ilorin, there were several muslim public intellectuals otherwise referred to as oniwaasi. All such erudite Islamic scholars who are well known and respected during their times are now for transgenerational appreciation on account of the invaluability of their public lectures, especially those laden with prayers of the Holy Prophet, Muhammed (may eternal peace be on him). Such is the affinity for the prayers known to be authentic in all essence that some videos available on some of the platforms contain only those segments featuring the prayers. It is in fact suspected that the commerce minded folks are also beginning to take advantage of these video clips by ensuring that the ones available online do not contain the full versions of the treasured contents. Interested persons may therefore have to pay to them for access.
Meanwhile, Allah (SWT) in the supreme scripture of Islam, the Holy Qur’an, commands believers to seek knowledge: “Say, ‘Are those who know equal to those who do not know?’ Only those who possess intellect take admonition.” (Qur’an 39:9)
The Prophet Muhammad (SAW) also emphasised the pursuit of knowledge: “Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah, Hadith 224)
Yet another major benefit abounds with virtual communities that enjoy as much spiritual support as physical groups encumbered by several conventional challenges including membership fees. Today, online Islamic groups, Qur’an study circles and virtual religious gatherings have made it easier for Muslims to stay connected with their faith, even in non-Muslim majority societies. These digital communities provide spiritual encouragement, enabling believers to uphold their Islamic identity and practice. Otherwise lost souls manage to retrace their path in the righteous direction while some others not known to be knowledgeable find social media platforms convenient avenues to share knowledge. The interesting thing with all of these is the absolute blurring of boundaries with interaction not being dependent on physical access or presence. This goes to align with the unity of the entire musli ummah irrespective of race or some other parameters.
The Prophet (SAW) stated: “The example of believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body responds with sleeplessness and fever.” (Sahih Muslim, 2586)
It’s however not all chummy with social media. It has also introduced challenges that can divert individuals from the path of righteousness, fostering distractions, vanity, and unethical behavior. What about the fact that some people now hold that social media’s disconnecting effect within homes is most discomforting making it hardly being labelled social? It is not unusual to see parents and children within same household get glued to their assorted devices at the expense of each other’s attention and welfare. They are literally carried away by vanity and exhibitionist spectacles spread everywhere online.
Allah (SWT) warns against seeking worldly attention: “So woe to those who pray but are heedless of their prayer— those who only show off.” (Qur’an 107:4-6)
The Prophet (SAW) also warned: “The thing I fear most for you is the minor shirk: showing off.” (Musnad Ahmad, 23630)
It is incumbent on believers to guard their intentions, ensuring that their social media exploration and presence do not lead them away from sincerity and humility.
With limitless offerings in video, texts and audio accompanied by interactivity, social media can become an addictive distraction, taking away time from acts of worship such as salah (prayer), dhikr (remembrance of Allah), and Qur’an recitation. These days, many people wake up, contrary to the Islamic prescription of thanking Allah first, now prioritise checking their phones. What has happened to starting the day with du’a and seeking Allah’s guidance for khayra al-yawm?
Allah (SWT) reminds us: “And do not obey one whose heart We have made heedless of Our remembrance and who follows his own desires, and whose affair is ever [in] neglect.” (Qur’an 18:28)
Far worse perhaps is the fact that social media have become a breeding ground for gossip and slander, both of which are grave sins in Islam. Many people engage in online arguments, character assassination, and spreading falsehoods, unaware or possibly deliberately ignoring the fact that such actions are severely condemned in the Qur’an and Hadith. Indeed, Cybercrime Prohibitions Act of 2015 frowns on several forms of bad conduct online. It is also not for nothing that that Act provides for Cybercrime Advisory Council.
Muslims must use social media ethically and responsibly, ensuring that their speech remains pure and beneficial. Instead of excessive scrolling, believers should use social media with moderation, ensuring that their spiritual obligations take precedence over digital distractions.
It is particularly important and urgent too that muslim organisations like The Companion, MSSN, The Criterion, NASFAT as well as Ansar ud Deen Society of Nigeria with obvious capacity for Media and Information Literacy, MIL, campaigns should collaborate to formulate a thorough strategy to educate their members locally and internationally. It is a task for which resources are available with relevant government agencies like the Nigerian Communication Commission, NCC, Nigerian Technology Development Agency, NITDA and so forth. It is therefore worth doing being beneficial to all and therefore should not be made to suffer procrastination.
Tunde Akanni, a member of the MacArthur-CITAD supported Social Influencer Action Group, SIAG, is a professor of Journalism at Lagos State University (LASU). Follow him on X: @AkintundeAkanni
This is adapted from a presentation at The Companion Mosque, Isawo Road, Ikorodu, as part of this year’s Ramadan tafsir series of the Ikorodu Usrah Zone on Ramadan 8, 1446/8 March.
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