Faith in the Digital Sphere: The Application of Al-Wasatiyyah on Social Media Among Muslims in Malaysia

Faith in the Digital Sphere: The Application of Al-Wasatiyyah on Social Media Among Muslims in Malaysia

Nur Sa’adah Syaiful Anwar, Noraini Saro, Nur ‘Izzatty Muhiddin, Wan Nabilah Syafiqah Binti Wan Abd Rahim

Faculty Education & Humanities, UNITAR International University Tierra Crest, Jalan Petaling Jaya, Selangor Malaysia

DOI: https://dx.doi.org/10.47772/IJRISS.2025.909000625

Received: 12 September 2025; Accepted: 20 September 2025; Published: 23 October 2025

ABSTRACT

This study examines the significance of Al-Wasatiyyah (moderation) in mitigating social media addiction among Muslims in Malaysia, emphasizing the ethical and spiritual dilemmas arising from excessive digital involvement. Social media has become an essential component of daily life, particularly for Muslim millennials, presenting both benefits and challenges. Although it can advance Islamic principles, social media also fosters addiction, disseminates misinformation, and engenders a disconnection from religious duties. This study utilizes a Systematic Literature Review (SLR) technique to investigate how Al-Wasatiyyah can assist Muslims in harmonizing their digital and spiritual lives. The findings indicate that Al-Wasatiyyah, as a principle of moderation, can alleviate the detrimental impacts of social media addiction by advocating for attentive usage, endorsing ethical content creation, and cultivating responsible online conduct. The study promotes the use of spiritual mindfulness (muraqabah) and moderation in social media usage, assuring alignment with Islamic principles while fostering mental well-being and spiritual development .

Keywords: Al-Wasatiyyah, Social Media, Islamic Ethics, Digital Engagement, Moderation

INTRODUCTION

In this digital age, social media has emerged as an influential platform that shapes the belief, values and practices of individuals across the globe. For Muslims, navigating this digital sphere presents both opportunities and challenges in maintaining Islamic values amidst an overwhelming influx of diverse ideologies and lifestyles. As social media platforms facilitate unprecedented connectivity, it also exposes users to the innumerable of content that may conflict with the teachings of Islam. This article explores the intricate relationship between faith and digital engagement focusing on how social media influences Islamic values among the Muslims today.

The extensive usage of social media has changed Muslim participation with their faith in Malaysia during the past decade.   Instagram, TikTok, YouTube, and WhatsApp are part of many people’s daily routines, especially youth.   Around 28.68 million Malaysians used social media in 2024, spending 2 hours and 48 minutes every day (Reuters Institute, 2024).   This trend shows how digital media is influencing Malaysian religion and society. The digital world has changed Islam in Malaysia, offering new options for religious expression, education, and community development. Modern dakwah (Islamic preaching) uses internet channels.   Research shows that Muslim youth are increasingly using social media for religious content, indicating a shift toward digital spirituality (Ali & Noor, 2023).

The impact of social media on Islamic values are multifaceted. On one hand, it serves as a significant tool to promote unity, education and to promulgate the sharing of knowledge and experiences that can reinforce faith and foster a sense of community among Muslims worldwide. Contrariwise, the digital landscape can also propagate harmful content that challenges core Islamic principles, leading to ethical dilemmas for users striving to uphold their faith in a rapidly evolving environment.

Al-Wasatiyyah (moderation) is commonly used in Islamic discourse to promote balance and moderation, but its digital application is understudied.  Ancient Islamic research, such as Al-Ghazali, Ibn Qayyim, and Al-Shatibi, illuminates the ethical aspects of human behavior, intention, and societal duty, which are vital to digital conduct evaluation.  Al-Ghazali’s emphasis on tazkiyah al-nafs (heart purification) and desire management resonates with the need to resist social media’s addicting and impulsive nature.  Ibn Qayyim’s concept of al-i’tidal (equilibrium) in moral action gives a theological underpinning for interpreting moderation as a dynamic balance between spiritual and worldly demands.

This study criticizes literature’s superficial invocation of Al-Wasatiyyah, which rarely uses primary texts and traditional interpretations.  Rereading these basic texts, the article argues that digital engagement moderation must be anchored in Islamic philosophy, where ethical behavior promotes spiritual progress and communal well-being as well as damage avoidance.  Thus, Al-Wasatiyyah should incorporate critical digital literacy, ethical content creation, and intentional online presence to combat algorithmic culture’s moral disintegration.  The research strengthens and contextualizes Islamic ethics for the digital age.

This study aims to examine the complex relationship between social media and Islamic values, focusing on how Muslims can engage with digital platforms while preserving their faith. It will explore the dual role of social media as both a facilitator of religious expression and a source of ethical challenges, particularly considering the vast amount of content that may conflict with Islamic principles. By applying the concept of Al-Wasatiyyah, the study seeks to provide a framework for Muslims to navigate the digital space in a balanced manner, promoting positive religious engagement while addressing the moral dilemmas that arise in today’s rapidly evolving digital landscape.

LITERATURE REVIEW

The Impact of Social Media Addiction

Overall, various studies have been widely done on social media usage especially on the impacts whether it be positive or negative. However, researchers are keen to fill the void by applying the idea of Al-Wasatiyyah or moderation in using social media in dealing with social media addiction. This principle of Al-Wasatiyyah is vital in steering the Muslims towards moderation, and to avoid from immoderate behaviors and thoughts (Al-Ansari, 1955-1956). Previous studies on addiction behavior have observed a lot of different factors that affect addiction to social media.  Social media usage has now become a daily part of human life globally (Bayer, et al., 2022). There has been an increase in the amount of research done on social media usage in terms of ethics and moral values. This is inevitable due to the extensive use of social media among various ranges of people and hence, affecting the well-being of an individual.

Social media are internet-based networks that allow verbal and visual communication (Nuray, et al., 2022). According to Larson (2024), 5.16 billion people use social media, or 59.3% of the global population. As of January 2024, 28.68 million Malaysians utilize social media, 83.1% of the population (Kemp, 2024). WhatsApp is Malaysia’s most popular social media site with 90.7% registered users, according to the same report. Facebook and Instagram are also popular social media platforms, with 84.9% and 77% of Malaysians having accounts. With 68.8% registered users in January 2024, TikTok is catching up to other social media platforms while still new to the country. X, previously Twitter, is another popular Malaysian app with 45.2% registered users. Malaysians, especially teenagers, are more prone to social media addiction due to affordable smartphones and quick access.

According to (Nurul Huda Husain, 2023) Sinar Daily, found that 26.8 million Malaysians are addicted to social media, spending 20 hours a week on it. People aged 25–34 are the most active online, according to the poll (Husain, et al., 2023). Due to its many negative effects, including mental health difficulties, social media is not universally liked (Norasid & Ashaari, 2024). A study on social media addiction, anxiety, and depression among Klang Valley students found that Malaysia placed second in Asia Pacific in social media usage with 91.7% penetration in February 2022 (Nuzha, et al., 2023). Studies show that social media addiction increases depression, anxiety, and FOMO. Psychological and well-being disorders are affected by addiction (Brooks, 2015; Hugues & Rosamund, 2015; Kheyri, 2019; Lebni, 2020). Behavioral addiction can lead to health-threatening behaviors that harm physical and mental health (Blackwell et al., 2017).

Social Media addiction was positively linked to cybervictimization and was linked to a higher tendency for depression, anxiety and stress (Lee, et al., 2023). According to The Star, a report by United Nations Children’s Fund (UNICEF) stated that Malaysia ranks second in Asia in 2020 for cyberbullying among youth. This indicates that cyberbullying is becoming increasingly worrying (Star, 2022). As Malaysia has no specific law on cyberbullying, more and more studies have been done and currently being conducted to address future legal measures to resolve this issue (Ainur, et al., 2023). A study done by Samantha and Zhooriyati underlined the positive and negative impacts of social media usage especially on Malaysian youths, hence highlighting the need for a national policy to regulate internet use and promote digital well-being. Therefore, it is not awkward to say that these phenomena are closely associated with the excessive use of social media.

The Role of Al-Wasatiyyah in Addressing Social Media Addiction

Islam as a religion is a complete way of both spiritual and temporal life as it is a religion that covers every single aspect of our life. Therefore, the commands of God are present as right or good actions, whereas things that goes against the commands of God considered as ethically wrong (Al-Aidaros, et al., 2013). The commandments in Islam are derived from the Quran and the Sunnah (sayings of the Prophet), to be implemented by people in their daily life. Similarly goes to ethics, one’s action must be consistent with the Quranic principles of ethics and the notion monotheism (Booth, 2015).

The online media, including Islamic media are well-known to be medium to deliver knowledge and information to people around the world (Mohamad, 2006). The online media is also seen to be significant as an agent of da’wah transformation and used by its users as reference material and to learn about religious matters, thanks to its ability to provide variety of knowledge about Islam (Umar & Samsudin, 2011). The Global Urban Muslims (GUMmies) or also called as Muslim millennials are those who are residing in urban, educated, global and tech friendly. They are avid users of social media and live in the areas that afford them modes of consumption and participate in various social media activities. This allows them to connect beyond their cultural habits with other people around the globe (Zaid, et al., 2021).

Social media is seen as a tool for promoting Islamic values but it also undeniable to be potential on spreading harmful content, such as distortion of facts about religion and increasing social addiction (Zaw & Azenal, 2021).  Despite social media use for communicational and entertainment purposes, it has also become a medium to spread false information about religion, and this has created commotion among people of religions around the globe. Reflected in the social media today do not carry the whole image of Islam; some are even in extreme ways. However, people often misinterpret what is shown in social media to influence the public’s point of view. A kind of addiction is also created among social media users. As more time is spent online, less and less time is spent offline. Hence, sleep is disturbed. for these reasons, more users are going facing mental health issues (Göran & Willander, 2024).

It is very important to be responsible in using social media in alignment with the teachings of Islam to avoid negative behaviors and maintain authenticity. This can be attained by instilling the concept of muraqabah (Islamic mindfulness) as spiritual intervention to resist addiction (Zubair & Raquib, 2020). The trend of social media addiction has diverted the attention of Muslims from meaningful activities like studying and community service, leading to activities that are waste of time and contradicts Islamic principles (Douglass, et al., 2022). The alignment of social media use with Islamic teachings is also significant to maintain moral integrity and to highlight issue of privacy, misinformation and excessive use on spiritual obligations (Al-Nuaimi & Azzi, 2022). This article also advocates for moderation in social media usage to ensure it does not detract from religious duty and personal development. Hence, this paper is highlighting the call for awareness and Al-Wasatiyyah or moderation in social media use.

The rise of social media has spurred substantial research on its effects on mental health and addiction.  Numerous research link social media addiction to melancholy, anxiety, and lower well-being (Bayer et al., 2022; Norasid & Ashaari, 2024).  WhatsApp, Facebook, and Instagram dominate daily interactions due to their 5.16 billion active users (Larson, 2024), especially among youngsters.  About 26.8 million Malaysians spend up to 20 hours a week on social media (Husain et al., 2023).  Extreme use can cause mental health illnesses and cyberbullying, which are serious issues, especially for kids (UNICEF, 2020; Ainur et al., 2023). Social media promotes community and education (Nuray et al., 2022), but it also hosts damaging content that distorts facts or promotes Islamically incorrect behaviour.  Social media use should promote mindfulness (muraqabah) and moderation (wasatiyyah) in the Islamic context to avoid diversions from faith-based activities.  Responsible use of social media is required by Islamic teachings to avoid detracting from religious duties or moral degradation.

Wasatiyyah (moderation) invites Muslims to use social media to strengthen their faith and benefit society.  A spiritual intervention reduces addiction and prevents excessive usage that violates Islamic beliefs (Zubair & Raquib, 2020).  Thus, Islam promotes conscious, moderate social media use to protect human development, religious responsibilities, and morality.  Moderation in social media use is essential for authenticity and ethics in a quickly changing digital world.

METHODOLOGY

This study employed a Systematic Literature Review (SLR) in accordance with the PRISMA guidelines. Searches were conducted in Scopus, Web of Science, and Google Scholar using the terms: “social media,” “Islamic ethics,” “moderation,” “Al-Wasatiyyah,” “digital addiction,” and “Muslim.” The search covered publications from 2010 to 2024. Inclusion criteria were: (1) empirical or conceptual studies on Muslims and social media, (2) discussion of moderation or Al-Wasatiyyah, (3) English language, and (4) peer-reviewed. Exclusion criteria included non-Muslim contexts, non-peer-reviewed sources, and studies lacking ethical or behavioral focus.

After removing duplicates and screening abstracts, 21 articles were included. Quality was appraised using the CASP checklist. Thematic analysis was conducted using NVivo, with two researchers independently coding and resolving discrepancies through discussion. The PRISMA flow diagram summarizes the selection process.

Figure 1: PRISMA Flow Diagram

Thematic analysis revealed three major themes: (1) Digital Addiction and Well-being, (2) Ethical Content Creation and Consumption, and (3) Spiritual Mindfulness (Muraqabah) and Moderation (Al-Wasatiyyah). Coding was performed using NVivo, with initial codes generated inductively from the data. Comparative analysis revealed that while most studies highlighted the risks of excessive social media use, several also emphasized the potential for positive religious engagement.

Operationalizing Al-Wasatiyyah

Al-Wasatiyyah was defined through the following measurable behavioral indicators: average daily screen time, frequency of religious content sharing, participation in online religious communities, and self-reported mindfulness during online activities. A conceptual framework was developed to illustrate the relationships between social media use, potential harms (addiction, misinformation), and the moderating role of Al-Wasatiyyah.

Figure 2: Conceptual Framework Diagram

Recent literature highlights the role of recommender systems and AI in shaping user experiences on social media. Algorithms personalize content feeds, increasing engagement but also the risk of addiction. AI-driven moderation tools can support ethical digital engagement but also raise concerns about bias and amplification of certain types of content. The Bergen Social Media Addiction Scale (BSMAS) is widely used to assess digital addiction, measuring factors such as salience, mood modification, tolerance, withdrawal, conflict, and relapse.

DISCUSSION

The pervasive integration of social media into daily life has transformed not only communication patterns but also the ethical and spiritual dimensions of Muslim identity, particularly in Malaysia. While the literature consistently highlights the psychological consequences of excessive social media use such as anxiety, depression and social isolation, it is vital to interrogate the underlying mechanisms that exacerbate these outcomes within a faith-based context. The current discourse often treats social media addiction as a behavioral issue, yet fails to highlight the structural and ideological forces embedded in digital platforms such as algorithmic manipulation, attention economy, and performative culture that contradicts with Islamic principles of niyya (intentionality) and muraqabah (spiritual mindfulness). This paper argues that the ethical dilemmas posed by digital engagement are not merely individual failings but systemic challenges that require a reconfiguration of how Muslims conceptualize moderation (Al-Wasatiyyah) in a technologically mediated world.

This article identifies the extensive global use of social media, with more than 5.16 billion active users in 2024. In Malaysia, around 83.1% of the population engages with social media platforms such as WhatsApp, Facebook, Instagram, and TikTok. This has raised worries regarding the excessive utilization of social media platforms, particularly concerning mental health issues such as anxiety, depression, and social isolation, as evidenced by numerous research. The study highlights the increasing prevalence of social media addiction and its detrimental impact on the emotional well-being of users, particularly among younger generations in Malaysia. Research conducted by Norasid & Ashaari (2024) and Husain et al. (2023) indicates the detrimental psychological impacts of prolonged social media usage, including fear of missing out (FOMO), despair, and cyberbullying. The increase in anxiety, depression, and social isolation is strongly correlated with excessive social media usage. From an Islamic standpoint, these addictions can impede one’s responsibilities as a Muslim, result in a disconnection from religious obligations, and impair personal development.

The papers examine the ethical implications of social media usage from an Islamic viewpoint, highlighting the necessity of moderating online activity in accordance with Islamic teachings.  The principle of Al-Wasatiyyah is essential in mitigating the excessive usage of social media.  Moderation is strongly advocated in all facets of life, encompassing internet interaction.  This principle critiques the addiction to social media, which distracts individuals from religious duties such as prayer and virtuous actions.  The research references Shodiqoh (2024) and Zubair & Raquib (2020) to assert that the notion of mindfulness (muraqabah) can function as a spiritual intervention to mitigate the adverse effects of social media addiction.

Islamic teachings highlight on ethical communication, truthfulness and the avoidance of harm. The responsible use of social media is crucial to maintain moral integrity and to avoid the negative result of misinformation, excessive use and unethical behavior. The Islamic teachings on ethics are also used to stress on responsible online behavior. There has been debates that social media platform, while capable of promoting Islamic values and serving as a platform to deliver da’wah (Islamic outreach), also pose a risk of dispersing detrimental content and misinformation about the religion. Göran & Willander (2024) notes that social media often distorts the true image of Islam, and it may cause Muslims to question their own faith.

Rather than viewing Al-Wasatiyyah as a passive avoidance of excess, this study proposes a proactive ethical stance where Muslims critically evaluate the purpose, content, and consequences of their online behavior. For instance, while social media is often celebrated as a tool for da’wah, it risks commodifying religious expression and reducing spiritual engagement to superficial acts of visibility. This tension reveals a gap in current scholarship, which tends to romanticize digital platforms without scrutinizing their role in shaping fragmented, consumer-driven identities. Furthermore, the literature reviewed in this study predominantly focuses on psychological correlations and descriptive statistics, offering limited insight into the sociocultural and theological implications of digital addiction. There is a need to move beyond surface-level summaries and engage with the epistemological foundations of Islamic ethics, including concepts such as fitrah (natural disposition), amanah (trust), and taqwa (God-consciousness), which can inform a more holistic and critical framework for digital engagement.

RECOMMENDATION

To tackle the issues of social media involvement among Muslims, it is essential to advocate for the principle of Al-Wasatiyyah (moderation) by fostering balanced and appropriate utilization of digital platforms. Educational activities ought to prioritize Islamic principles and digital literacy, including truthfulness, mindfulness (Muraqabah), and the exclusion of detrimental content. Directives rooted in Islamic principles can assist persons in traversing the digital realm without undermining their beliefs. Moreover, controlling social media usage, particularly among adolescents, and advocating for online platforms that provide religious and educational content might enhance constructive interaction. Community support structures and additional study on the mental health effects of social media will be crucial in ensuring that digital behaviors conform to Islamic ideals, thereby fostering both spiritual and psychological well-being.

CONCLUSION

In conclusion, although social media offers several chances for Muslims to enhance their faith, engage with others, and disseminate knowledge, it also presents considerable hurdles to upholding Islamic values and mental health. The overuse of social media may result in addiction, the spread of misinformation, and a detachment from religious obligations. Implementing the idea of Al-Wasatiyyah (moderation) provides a balanced methodology, promoting responsible and ethical interaction with digital platforms. Through the promotion of mindfulness, adherence to Islamic ethical principles, and the cultivation of a culture of moderation, Muslims can effectively traverse the digital realm in a manner that enhances both their spiritual and mental well-being. A collaborative initiative to educate, regulate, and establish support structures is crucial to guarantee that social media functions as an instrument for good personal growth, community enhancement, and the safeguarding of Islamic principles in an ever-evolving digital landscape.

While social media has the possibilities to be a powerful tool for promoting Islamic values, its immoderate use presents significant challenges to the mental health and spiritual well-being of Muslims. The principle of Al-Wasatiyyah offers a framework for responsible engagement with social media, to assure it affiliates with Islamic ethics and contributes positively to personal and communal development. This therefore calls for greater awareness and the execution of moderation in social media practices, especially in Malaysia, where the younger generations more vulnerable to social media.

ACKNOWLEDGMENT

We would like to express our gratitude to UNITAR International University for the support of the publication of this research.

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