CITATION: Bawa Dan Muhammad Anka & Nura Na'uku (2025). The Role of Social Media in the Dissemination of Islamic Knowledge on Rulings Regarding Female Muslims: A Study of the ‘Tambaya da Amsa’ (Question and Answer) Telegram Channel. South Asian Res J Art Lang Lit, 7(5): 156-164. https://doi.org/10.36346/sarjall.2025.v07i05.003
THE ROLE OF SOCIAL MEDIA IN THE DISSEMINATION OF ISLAMIC KNOWLEDGE
ON RULINGS REGARDING FEMALE MUSLIMS: A STUDY OF THE ‘TAMBAYA DA AMSA’ (QUESTION
AND ANSWER) TELEGRAM CHANNEL
By
Dr. Bawa Dan Muhammad Anka
Department of Islamic Studies
Federal University Gusau
&
Nura Na'uku
Ministry of Religious Affairs, Gusau
Zamfara State
Abstract
This paper examines the significant role of social media in the
dissemination of Islamic knowledge, with particular reference to the
"Tambaya da Amsa" (Question and Answer) Islamic Telegram channel.
Accordingly, library research, internet sources, and selected questions and
answers posted in the Telegram channel were used for data collection.
Meanwhile, the paper highlights the contribution of the general public in
facilitating the role of the Telegram channel in disseminating Islamic knowledge
by asking questions related to Islam. It also notes the significant
contributions of some Islamic scholars in enhancing the role of the Telegram
channel in disseminating Islamic knowledge, particularly on rulings regarding
female Muslims, by conducting research and providing answers. In addition, the
paper analyzes the lessons learned from some of the selected questions and
answers. The paper concludes by offering recommendations to various
stakeholders, such as the government, social media practitioners, Muslim scholars,
and the general public, on promoting the dissemination of Islamic knowledge
through social media channels, with a view to achieving more effective and
fruitful impacts.
Keywords: Role,
Social Media, Dissemination, Islamic, Knowledge.
Introduction
Social media refers to online platforms and tools that enable users to
create, share, and exchange information, ideas, personal messages, and other
content, fostering social interaction. These platforms include social
networking sites, microblogs, video-sharing sites, etc.[1] Social
media enables users to interact with friends, family, and a broader global
audience, fostering virtual communities. Users can generate and distribute a
wide range of content, texts, images, videos, and audio through platforms like
Facebook, WhatsApp, Telegram, Twitter (X), Instagram, and YouTube.[2]
Telegram is a cloud-based messaging application that allows users to send
text messages, photos, videos, audio, and files. It also supports voice calls,
video calls, and group chats for broadcasting to large audiences. Telegram is
known for its focus on speed, security, and features like large group
capacities and file sharing with end-to-end encryption.[3]
Social media has emerged as a powerful tool for the dissemination of
Islamic knowledge, transforming the way information is shared and accessed
within Muslim communities worldwide. Platforms such as Facebook, Twitter,
Telegram, Instagram, WhatsApp, and YouTube facilitate the rapid spread of
religious teachings, scholarly discussions, and community engagement, enabling
individuals to connect with scholars.[4]
Social media serves as a platform for educational initiatives, online
lectures, and virtual study circles, making Islamic knowledge more accessible
to a broader audience. In essence, the integration of social media into Islamic
education represents a significant evolution in how faith and knowledge are
disseminated in the modern world.[5]
1.1 An overview of "Tambaya
da Amsa" (Question and Answer) Telegram Channel.
The paper highlights the following important information about the
channel:
The channel is an Islamic Telegram platform that contributes greatly to
the dissemination of Islamic knowledge to the general public through Islamic
questions and answers on various aspects of life. It was created on Saturday,
April 17, 2021, by Malam Khamis Yusuf, who also serves as the admin of the
channel. The channel has over 7,533 subscribers. Apart from Telegram, the
channel disseminates Islamic knowledge on Facebook and WhatsApp. The channel
uses Arabic, English, and Hausa as its languages of communication.
Various Islamic scholars play a significant role in the effective running
of the channel by conducting thorough research and providing answers to Islamic
questions from the general public. Some of the notable scholars are Dr. Jamilu
Yusuf Zarewa, Malam Nuruddeen Muhammad (Mujahid), and Malam Khamis Yusuf.
The channel operates in such a way that only admins can send messages.
Similarly, the phone numbers of the subscribers are end-to-end encrypted.
Questions are sent directly to the admin’s phone number. Thus, the names and
phone numbers of those who send questions are not visible to the subscribers.
The admin selects the most important questions and forwards them to Islamic
scholars for answering.[6]
2.1 Social Media
and the Dissemination of Islamic Knowledge
In this section, the paper highlights the rise of social media and the
dissemination of Islamic knowledge as follows:
The dissemination of Islamic knowledge has evolved significantly
throughout history, influenced by various factors including technological
advancements, cultural exchanges, and socio-political contexts. Traditionally,
Islamic knowledge was transmitted through Oral teachings and handwritten texts,
often within Mosque settings or educational institutions known as Madrasas. This approach fostered a
close-knit environment where scholars and students engaged in the teaching and
learning process.[7]
With the advent of the printing press in the 15th century, the spread of
Islamic literature expanded dramatically, allowing for broader access to
religious texts across diverse regions. In the modern era, the rise of digital
technology, particularly the internet and social media, has once again
transformed how Islamic knowledge is disseminated. Online platforms enable the
sharing of lectures, articles, and videos, making Islamic teachings accessible
to a global audience. Thus, it allows for interactive learning experiences,
where individuals can engage with Islamic scholars and participate in
discussions about various aspects of Islam.[8]
The rise of the internet in general and specifically social media has
significantly transformed the landscape of knowledge dissemination,[9]
particularly in the realm of religious education. For the Islamic community,
platforms like Facebook, Telegram, WhatsApp, Twitter, YouTube, and Instagram
serve as vital tools for sharing religious knowledge and fostering discussions
around Islamic teachings. These platforms have the potential to reach diverse
audiences, enabling individuals to engage with scholars and each other
regardless of geographical or cultural borders. As such, social media has
emerged as a powerful mechanism for both education and community-building
within the Muslim ummah.[10]
Accordingly, the paper highlights some impacts, challenges, the role of
Islamic scholars and individuals in countering misinformation on social media
regarding the dissemination of Islamic knowledge as follows:
2.1.1 Accessibility
and Engagement
One of the most profound impacts of social media on the dissemination of
Islamic knowledge is the enhanced accessibility it provides. Traditional forms
of Islamic education often require attendance at physical locations, such as Mosques
or educational institutions, limiting the reach to those who can access these
spaces.
With social media, however, Islamic content is made available to anyone
with an internet connection, thereby democratizing religious education. This
widespread accessibility allows varied interpretations and teachings to
proliferate, enabling individuals to engage with diverse scholarly opinions.
Moreover, formats such as videos, infographics, and podcasts cater to different
learning preferences, thus appealing particularly to younger audiences who are
often more engaged with digital content.[11]
2.1.2 Quality
and Credibility Concerns
Despite the advantages of increased accessibility, the proliferation of
Islamic knowledge on social media raises significant concerns regarding the
quality and credibility of the information being shared. Unlike traditional
educational settings, social media lacks rigorous vetting processes, which can
result in the dissemination of misinformation[12] and
extremist views. This reality necessitates that users approach online content
with a critical mindset, carefully evaluating the qualifications of the content
creators and the authenticity of their teachings. The challenge is compounded
by algorithms that prioritize engagement over accuracy, often leading users to
encounter sensationalist or misleading content rather than well-researched and
scholarly information.[13]
2.1.3 Scholarly
Engagement and Countering Misinformation
In response to the challenges posed by misinformation, many established
Islamic scholars and knowledgeable individuals have taken to social media to
provide authoritative insights and counteract erroneous claims. Their presence
serves as a critical resource for the community, offering a more grounded and
contextual understanding of Islamic teachings.
Scholars are now utilizing platforms to engage with followers directly,
allowing for interactive question and answer sessions and discussions that
empower users to clarify their doubts and misconceptions. This engagement not
only strengthens the connection between scholars and the community but also
plays a pivotal role in guiding public discourse around Islamic issues in a
manner that is responsible and informed.[14]
Social media has reshaped the dissemination of Islamic knowledge by
providing unprecedented access to religious teachings and fostering global
dialogue. While this transformation brings opportunities for learning and
engagement, it also necessitates vigilance in discerning credible sources of
information. As the digital landscape continues to evolve, the Islamic
community must navigate these changes thoughtfully, ensuring that the integrity
of Islamic teachings is maintained while adapting to new forms of communication.
The future of Islamic education in the digital age will depend on a
balanced approach that embraces the benefits of social media while mitigating
its potential pitfalls.[15]
3.1 The Role of ‘Tambaya da Amsa’
(Question and Answer) in the Dissemination of Islamic Knowledge
This section highlights the role of "Tambaya da Amsa" (Question and Answer) Islamic
telegram channel on rulings regarding female Muslims. Thus, the paper
concentrates on some questions and answers related to rulings on women's issues
as follows:
3.1.1 Question One
Assalamu ‘alaikum.
If a woman experiences a miscarriage at two months, will this bleeding prevent
her from fasting and praying?
Answer:
Wa ‘alaikumus salam. This bleeding will not prevent
prayer and fasting, because it is not menstrual or childbirth blood. Scholars
said that; any miscarriage that occurs before the formation of the human being
is not an impediment to prayer and fasting. The formation of a human being is
recognized from 80-90 percent of the gestation period. Therefore, any
miscarriage that occurs before this point means that the bleeding will not
prevent prayer or fasting. However, if the fetus is given life or its formation
begins to be evident, then she should refrain from prayer and fasting. Allah
knows best. Answer by: Dr. Jamilu Yusuf Zarewa.[16]
3.1.2. Question
Two
Assalamu ‘alaikum.
My usual menstruating period is six days, but now it has stopped on the third
day. If this bleeding returns even for one day, should I perform a ritual bath as
I usually do, but the blood is thick like a clot? So, what is the status of my
fasting?
Answer:
Wa ‘alaikumus salam. Sometimes menstruation can change
the number of days it occurs, so even if it lasts for one day, if it stops, you
should perform a ritual bath and continue worship.
There is no need for concern about stopping menstruation, as we do not
know what will happen in the future except for Allah. Whatever is revealed to
you will be your judgment. Thus, if this bleeding returns during your
menstruation days, you should base your calculations on the previous days. Once
the days are complete, you should perform a ritual bath. Allah is the Knower.[17]
3.1.3 Question Three
Assalamu ‘alaikum.
My menstruating blood stopped before dawn, and I intended to fast, but I did
not perform a bath until 10:30 am. Do I have the fast for that day, or should I
fast again?
Answer:
Wa ‘alaikumus salam. Regarding fasting, your fast is
valid. You may delay the bath if there is a reason for cold weather that
prevents you from bathing with cold water at that time. You should perform a
prayer as a precaution to avoid missing its time. Whenever you are able in the
morning, you should perform the bath. May Allah grant us success.[18]
3.1.4 Question Four
Assalamu ‘alaikum.
If a woman gets upset and then blood flows from her body, while she is fasting,
what is the status of her fasting?
Answer: Wa
‘alaikumus salam. Indeed, there are people from whom blood or semen can flow
whenever they find themselves in a state of distress or agitation.
This kind of blood or semen discharge does not break the fast and does
not necessitate a bath. The ruling is that you only need to perform a bath and
then continue your fast. Allah knows best. From the Fiqh Forum.[19]
3.1.5 Question Five
Assalamu alaikum.
Is it permissible for a menstruating woman to recite the Qur’an from the
computer without actually touching the Mus’haf
(copy of the Glorious Qur’an)?
Answer:
Wa ‘alaikumus salam. The majority of Muslim scholars
and jurists maintain the impermissibility for a woman in her menstrual period
or in postpartum to recite the Qur’an or to touch the Mus’haf. It is the recitation itself that is prohibited, regardless
of the means. Therefore, it is permissible for her to read from the Mus’haf without touching it or to recall
it from memory without uttering the words. There is no harm if she looks at the
verses of the Glorious Qur’an on the computer screen without uttering the
words.
The Maliki scholars, however,
maintained the permissibility for a woman in her menstrual period to recite the
Qur’an regardless of the reason for recitation (her fear of forgetting the
Qur’an, for example). And once the menstrual period ceases, she is not
permitted to recite the Qur’an until she takes a purificatory bath.
As for touching a copy of the Qur’an during the menstrual period, though
the majority of the Muslim scholars disallow it, the Maliki scholars maintain its permissibility in the case of a woman
who learns or teaches the Qur’an. Allah knows best.[20]
3.1.6 Question Six
Assalamu ‘alaikum.
What is the ruling on someone who impregnated a woman?
And after she gave birth, their daughter grew up to the age of marriage, and
then the one who impregnated the mother wants to marry the daughter.
Answer:
Wa ‘alaikumus salam. It is unlawful for him to marry
her according to the schools of thought of Hanafiyya,
Malikiyya, and Hanabila, because she was created from his semen, which makes her a
part of his body. Allah is the All-Knowing.[21]
3.1.7 Question Seven
Assalamu ‘alaikum.
What is the maximum number of days for childbirth bleeding?
Answer:
Wa alaikumus salam. Imam At-Tirmidhi
said: "Scholars from the companions of the Messenger of Allah (peace be
upon him), the Tabi’in, and those who came after them all agreed that a woman
in her childbirth bleeding period should refrain from prayer for a duration of
forty days. If she sees purity before the completion of forty days, she should
perform a bath and continue praying. Even if the bleeding returns after forty
days, many scholars said that she should not stop praying." This is the
prevailing opinion among most Fiqh scholars
on this ruling, such as Sufyan al-Thawri, Ibn Mubarak, Imam Shafi’i, Imam Ahmad bn Hanbal, and Ishaq. (Source:
At-Tirmidhi 1/256). The scholars of the fatwa
committee said: "Forty days is the completion of the days of childbirth
bleeding." See the fatwa of the
committee 5/417. Allah knows best.[22]
3.1.8 Question Eight
Assalamu ‘alaikum.
It is hard to take off my hijab when
I am at work/school. Can I wipe over it when making wudu (ablution)?
Answer:
Wa ‘alaikumus salam. Although
it is better that you take off your hijab
and do wudu ‘properly’, sometimes in
situations where it is difficult to take the hijab off to make wudu,
it is
Allowed to leave it on and just wipe over.
Al-Mughirah (R.A) said:
The Prophet wiped over his forehead, his
turban, and his leather socks. And Bilal (R.A)
said: The Messenger of Allah (S.W.T)
wiped over leather socks and head coverings (in wudu). (Sahih Muslim)
The ulama said that the Hijab
is similar to the turban as both are head coverings. So, if the Prophet (S.A.W) wiped over his turban in wudhu, similarly it’s allowed for women
to wipe over their Hijaabs. Besides,
we also know that “Umm Salamah and some other women Sahaabiyaat used to wipe over their Hijabs for wudu.” Imam Ahmad and Ibn al-Mundhir. Ibn Taymiyyah said:
Since it is permitted for men to wipe
over clothing on the head, so is it permissible for women as it is for men. As
it is permissible clothing for the head, which is usually difficult to remove,
it is similar to the turban of men. Moreover, her hijab covers more than the turban of men, it is more difficult to
take off, and her need of (the concession) is greater than leather socks.” [Sharḥ ‘Umdat al-Fiqh 1/266]
Shaykh bn Uthaymin said
regarding wiping over the Hijab while
making wudu:
Whatever the case, if there is
difficulty, either because the weather is cold or because it is difficult to
take it off and put it on again, then there is nothing wrong with wiping (over
the Hijab) in such cases. Otherwise
it is better not to do that. And Allah knows best.[23]
3.1.9 Question Nine
Assalamu ‘alaikum. I am breastfeeding and my
waiting period (iddah) has started.
If I am breastfeeding, I do not have my menstruation period, should I count the
number of days or wait until weaning?
Answer:
Assalamu ‘alaikum.
For a woman who is menstruating, her iddah
is that she will wait for only three periods starting from the day her husband
has divorced her. For someone whose menstrual cycle is completely absent, she
will wait three months from the day her husband has divorced h
For a woman who is pregnant, if she gives birth to what is in her womb,
her iddah is complete, even if it is
on the day her husband divorced her. For a woman who has been divorced while
breastfeeding and does not have her period until she weans the child she is
breastfeeding, she should wait until she weans this child, and then she will
have three periods; at that point, her iddah
is complete.
For a woman whose husband has died, her iddah is four months and ten days. If she is pregnant and gives
birth to the child in her womb, her iddah
is complete. For a woman who has been divorced, she will wait; some scholars
say three years, some say two years, some say one year, and others say it
depends on the needs of this woman regarding marriage. If she desires another
man and has sought her husband without finding him, then a judge will grant her
permission to marry someone else. Allah knows best.[24]
3.1.10 Question
Ten
Assalamu ‘alaikum. Is it permissible for a man to marry the
daughter of his wife's sister?
Answer:
Wa ‘alaikmus salam. It is permissible for him to marry her after he has divorced
his wife, but it is not permissible to join them in marriage because she is his
sister-in-law. The Prophet (S.A.W)
said:
A woman should not be combined in
marriage with her paternal aunt, and a woman should not be combined in marriage
with her maternal aunt, because if you do this, you will destroy your family
ties,” as reported by bn Hibban.
Allah is the Most Knowledgeable.[25]
3.1.11 Question
eleven.
Assalamu alaikum. Is it permissible in Islam for women to
engage in commerce?
Answer:
Wa ‘alikumus salam.It is permissible for women to engage in commerce within
their homes or outside, as long as they adhere to what is prescribed by Shari'ah, which means they should not
reveal their adornments, should not travel without their male guardians (mahrams), should wear hijab and not display their beauty,
should not mix with men, and should not engage in conversations with male
business partners during transactions. In summary, they must avoid any avenues
that may lead to temptation or disobedience to Allah and His Messenger. The
evidence for this is the statement of Allah, the Exalted, who says, “And Allah
has made trading lawful and has forbidden usury” (2:275). This verse applies to
all Muslim men and women.
It has also been reported that the early Muslim women engaged in trade
without revealing their adornments and beauty while adhering to all other
practices that would avoid temptation and disobedience to Allah. However, if a
woman conducts business while displaying her beauty freely without a male
guardian or mixes with men who are not her mahramun.
This is forbidden.[26]
3.1.12 Question
Twelve
Assalamu ‘alaikum.
In the place where the recitation of prayer is announced, should a woman also
announce it?
Answer:
Wa ‘alaikumus salam. According to the Maliki school of thought, a woman should not announce the
recitation of prayer; she should do so quietly according to how she can
maintain her modesty. However, scholars of Hadith
have stated:
"There is no haram if she
announces it, just as a man does, citing the Hadith of the Messenger of Allah (S.A.W) where he said:
Pray as you see me praying.
They have said that; this command applies to both men and women.
Therefore, it is not a problem if she announces it like men (in places where
announcements are made), and if she does it quietly, there is also no harm in
that, as there is a ruling from the predecessors. Allah knows best.[27]
3.1.13 Question
Thirteen
Assalamu ‘alaikum. Can women attend the funeral prayers?
Answer:
Wa ‘alaikumus salam. It is permissible for women to
perform the funeral prayer because the reasons related to the funeral prayer do
not differentiate between men and women. Any verse that comes from the Qur'an
or Sunnah includes both men and women
in its rulings, unless there is some evidence or indication that excludes them.
Moreover, women from the companions prayed for the Prophet Muhammad (S.A.W) after he passed away, and no one
has denied this, which indicates that it is part of the law. Allah knows best.[28]
4.1 Lessons Learnt
from the Questions and Answers.
The Islamic knowledge contained in the selected questions and answers
teaches many significant lessons. Some of
the lessons are as follows:
4.1.1 Lesson on
Compassion and Exemption in Religious Practices During Times of Hardship
The question of whether a woman who experiences a miscarriage at two
months can continue to fast and pray highlights several important lessons.
Firstly, it reinforces the need for understanding and compassion during such a
difficult time, as miscarriage is both a physical and emotional challenge. It
underscores the importance of seeking knowledgeable religious guidance, as
different interpretations may offer clarity regarding her obligations in light
of her condition.
Furthermore, the situation emphasizes the flexibility inherent in
religious practices, allowing for exemptions during hardship and the necessity
of prioritizing personal well-being. It serves as a reminder of the balance
between fulfilling spiritual duties and acknowledging the significance of
health care during times of grief and recovery.
4.1.2 Lesson on
Understanding Menstrual Health and its Impact on Islamic Practices
The question regarding a woman’s menstruation, particularly when it stops
early and the characteristics of the blood are unusual, reflects important
lessons about the complexities of understanding menstrual health within the
context of religious practices. Firstly, it highlights the significance of
awareness and knowledge regarding one’s own body and menstrual cycle, as this
can greatly influence decisions about religious obligations such as fasting and
prayer. The inquiry emphasizes the necessity of consulting knowledgeable
sources or religious authorities to discern how variations in menstruation may
affect one's ability to fulfill these obligations. Furthermore, it underscores
the principle of compassion and patience toward oneself in recognizing the physical
and emotional implications of irregular menstruation. This situation teaches
the importance of clarity and guidance in navigating religious practices during
times of uncertainty regarding one’s health.
4.1.3 Lesson on
Ethical Considerations in Islamic Family Law
The question regarding the ruling on a man who wishes to marry the
daughter of a woman he impregnated raises important lessons about ethical
considerations and the complexities of familial relationships within Islamic
law. It highlights the significance of understanding the implications of such
relationships, including the prohibition of marrying one’s own offspring,
regardless of the circumstances of conception. This situation emphasizes the
importance of adhering to moral and legal guidelines in matters of marriage, as
well as the necessity of seeking guidance from knowledgeable religious
authorities to navigate complex issues. Additionally,
4.1.4 Lesson on
Concession (Rukhsah) in Islamic Religious
Practices
The question regarding the difficulty of removing a hijab for wudu highlights
important lessons about flexibility and practicality in religious practices. It
emphasizes the significance of understanding the allowances within Islamic law
that cater to individual circumstances, such as the permission to wipe over the
hijab instead of removing it
entirely. This inquiry also reflects the need for compassion and support in
balancing faith with daily responsibilities, recognizing that maintaining one’s
religious obligations should not come at the expense of personal well-being. It
serves as a reminder that Islamic teachings often provide solutions that
accommodate the realities of modern life while upholding spiritual practices.
4.1.5 Lesson on
Women's Empowerment and Economic Participation in Islam
The question of whether women are permitted to engage in commerce in
Islam reveals crucial lessons about the religion's stance on women's roles and
economic participation. It underscores the empowering nature of Islamic
teachings, which advocate for the rights and responsibilities of women to
engage in business and trade. This highlights their capability to contribute to
society and support themselves financially. This inquiry also emphasizes the
importance of understanding the historical context of women's involvement in
commerce within Islamic history, where many women were successful merchants. It
serves as a reminder of the need for continued advocacy for women's empowerment
and their active participation in economic activities, aligning with Islamic
principles of fairness and justice.
Based on the foregoing discussion, the paper outlines the recommendations
to the government, social media practitioners, Muslim scholars, and the general
public.
Recommendations
The following are recommendations for various stakeholders regarding the
role of social media in disseminating Islamic knowledge:
The government should: promote
media literacy by implementing programs to educate citizens about discerning
credible religious content online; support religious institutions by funding
initiatives that help mosques and Islamic organizations establish effective
online presence; regulate misinformation by developing policies to counter
misinformation regarding Islam on social media platforms; encourage
collaborations by fostering partnerships between social media and Islamic
scholars for accurate content dissemination; create and implement digital
guidelines on responsible Islamic content creation and sharing.
The social media practitioners should: highlight credible sources by
using algorithms to prioritize posts from verified scholars and reputable
Islamic organizations; promote engaging content by developing creative and
interactive content to engage audiences in learning Islamic teachings; create
educational campaigns by Initiating campaigns that focus on important Islamic
concepts and teachings through social media channels; encourage dialogue by
facilitating discussions and forums for followers to ask questions and engage
meaningfully with Islamic content; monitor content quality by regularly
evaluating the accuracy of Islamic content shared on platforms to maintain
educational integrity.
The Muslim scholars should: embrace digital platforms by utilizing social
media to reach a broader audience and simplify teachings for better
understanding; engage in online teaching offering webinars, live question and
answer sessions and tutorials to enhance direct engagement with followers;
produce multimedia contents by creating videos, podcasts etc to present Islamic
knowledge in accessible formats; collaborate with in with social media
influencers in the Muslim community to spread authentic Islamic messages;
address contemporary issues by discussing modern-day challenges facing Muslims
on social media by providing relevant Islamic perspectives.
The general public should: seek verified information by always
cross-checking Islamic teachings with reputable scholars before sharing them
online; engage responsibly by being mindful about the content one shares,
ensuring it is accurate and beneficial to others; participate in online
learning by actively engaging with online Islamic courses and lectures offered
by scholars on social media; contribute positively by sharing knowledge and
experiences that promote understanding and respect for Islamic teachings;
report misleading contents by reporting inaccurate or harmful contents related
to Islam to help maintain a respectful online environment.
These recommendations aim to foster the role of social media in the
dissemination of Islamic knowledge for more respectful and fruitful role in the
digital age.
Conclusion
There is a
strong public interest in acquiring Islamic knowledge, with scholars playing a
pivotal role in its dissemination through research and public engagement. Islam
demonstrates compassion and flexibility in religious practices, particularly
during times of hardship such as menstruation, childbirth, and miscarriage,
while also recognizing the importance of healthcare during periods of grief and
recovery. Islamic family law integrates ethical considerations, emphasizing
adherence to moral and legal guidelines in areas such as marriage, divorce, and
inheritance. It also accommodates individual circumstances, exemplifying Islam
as a religion of concession (rukhsah).
Finally, Islamic teachings endorse women’s participation in business, trade,
and commerce under Shari‘ah
principles, enabling societal contribution, financial independence, and support
for the needy.
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[1] “The Meaning
of Social Media,” Retrieved from https://www.usf.edu, on July 29th, 2025
[2] Ibid.
[3] “What is
Telegram?” Retrieved from ww.shopfy.com on July,29th 2025
[4] “Importance of
social Media.” Retrieved from www.investopedia.com on July 29th,
2025
[5] Ibid.
[6] Researcher’s
observation regarding the channel’s description and operation as a subscriber.
[7] S. Al-Faruqi,
“Engaging with Islam through social Media: A New Era.” Muslim World Jouranal of
Human Rights,
Vol.10, No. 1, 2021, PP. 55-60.
[8]Ibid.
[9] A-U. Sani & A.R. Bakura, “Humanities and the challenges of the
21st century internet community: Hausa studies in struggle.” Cross-Currents: An
International Peer-Reviewed Journal on Humanities & Social Sciences, Vol.
9, Issue 10, PP. 224-231.
[10] A. Diba,
“Social Media and the Global Muslim Community: Bridging Gaps and Building
Networks, Journal of
Islamic Studies, 32(4), 2021, pp.
455-470
[11] S. Al-Mubarak,
& A. Elkhadem, Engaging with the Divine: The Role of Social Media in
Contemporary Islamic
Education. Islamic Education Review, 15(2), 2020, PP. 98-113
[12] A-U. Sani
& A.R. Bakura, "Hausa in the 21st century internet environment: From
easy access to documentation." Saudi Journal of Humanities and Social
Sciences. Vol. 8, Issue 10, 2023, PP. 329-336
[13] K. Ahmed,”
Misinformation and Propagation of Knowledge in Digital Age: The Case of Islamic
Teachings.” New
Media and Society, 24(7), 2022,
PP. 1558-1574
[14] M. Zaman,
“Scholarly Voices in the Digital Marketplace: The Role of Islamic Scholars on
Social Media.” Religion
and Technology, 11(3), PP.
212-226.
[15] Ibid.
[16] H. Yusuf,
Question and Answer No. 435, Posted in “Tambaya
da Amsa” Telegram Channel on May 22nd, 2021 at
2: 08
[17] H. Yusuf,”
Question and answer No. 278.” Posted in “Tamabya
da Amsa” Telegram channel on June 2nd, 2021 at
9:08pm
[18] H. Yusuf,”
Question and answer No. 290.” Posted in “Tamabya
da Amsa” Telegram channel on June 2nd, 2021 at
9:09 pm
[19]H. Yusuf,”
Question and answer No. 282.” Posted in “Tamabya
da Amsa” Telegram channel on June 3rd, 2021 at
8:48 am
[20] H. Yusuf,”
Question and answer No. 278.” Posted in “Tamabya
da Amsa” Telegram channel on June 6th, 2021 at
10:10 pm
[21] H. Yusuf,”
Question and answer No. 293.” Posted in “Tamabya
da Amsa” Telegram channel on June 28th, 2021 at 9:22 pm
[22] H. Yusuf,”
Question and answer No. 276.” Posted in “Tamabya
da Amsa” Telegram channel on July 2nd, 2021 at
8:04pm
[23] K. Yusuf,
“Question and answer No. 209”. Posted in “Tambaya
da Amsa” Telegram channel on July, 12th 2021 at 9:29
[24] K. Yusuf,
“Question and answer No. 294”. Posted in “Tambaya
da Amsa” Telegram channel on July, 15th 2021 at 9:02
[25] K. Yusuf,
“Question and answer No. 286”. Posted in “Tambaya
da Amsa” Telegram channel on July, 16th 2021 at 9:19
[26]K. Yusuf,
“Question and answer No. 395”. Posted in “Tambaya
da Amsa” Telegram channel on August, 8th. 2021
at 3:05 pm
[27] K. Yusuf,
“Question and answer No. 374”. Posted in “Tambaya
da Amsa” Telegram channel on August, 22nd, 2021, at 11:31 am
[28] K. Yusuf,
“Question and answer No. 340”. Posted in “Tambaya
da Amsa” Telegram channel on September, 6th 2021 at 11:31am
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