INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

Interactive Da’wah Medium During Crises:AContentAnalysis of Recent

Literature (2020-2024)

Mohd Erfino Johari¹, Norazmi Anas^2*, Anwar Ahmad Fauzi³, Shahrel Nizar Baharom⁴, Anaztasia

Natasha Muhamad Ramlan⁵

¹Center for Islamic, General and Language Studies, University Poly-Tech Malaysia, Kuala Lumpur,

Malaysia

²Academy of Contemporary Islamic Studies, UiTM Perak Branch, Tapah Campus, Perak, Malaysia

³Academy of Contemporary Islamic Studies, UiTM Perak Branch, Seri Iskandar Campus, Perak,

Malaysia

⁴College of Creative Art, University Technology MARA, Perak Branch, Seri Iskandar Campus, Perak,

Malaysia

⁵Akademi Pengajian Bahasa, University Technology MARA, Melaka Branch, Alor Gajah Campus,

Melaka, Malaysia

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.910000705

Received: 02 November 2025; Accepted: 10 November 2025; Published: 21 November 2025

ABSTRACT

The COVID-19 pandemic, moral crises, and recurring natural disasters have significantly challenged

traditional da’wah practices worldwide. Restrictions on physical gatherings and shifts in public communication

behaviour have accelerated the adoption of digital and interactive platforms. As a result, the integration of

Islamic preaching with information and communication technology (ICT) has become a crucial mechanism for

ensuring the continuity and effectiveness of da’wah activities during times of crisis. This study employs a

qualitative content analysis of 45 scholarly works published between 2020 and 2024, drawn from the Google

Scholar database and supported by selected grey literature from institutional reports, NGO publications, and

online sermons. Using the key terms “interactive,” “da’wah,” and “crisis,” the analysis examines emerging

trends, implementation models, and the da’wah significance of digital media during critical periods such as the

COVID-19 pandemic, moral decline, and flood disasters. The results demonstrate that interactive da’wah

characterized by two-way communication, multimedia engagement, and accessibility has reshaped Islamic

preaching into a participatory and resilient practice. Platforms such as YouTube, Instagram, TikTok, Facebook

Live, and Zoom have facilitated dynamic dissemination of religious messages, moral guidance, and

psychological support. Case examples from Malaysia and Indonesia show that online mosque initiatives,

digital humanitarian da’wah, and youth-oriented social media campaigns strengthened faith, social solidarity,

and emotional resilience during crises. Interactive da’wah mediums, when guided by maqasid shariah and

ethical communication principles, enhance inclusivity, adaptability, and spiritual sustainability. The study

proposes that integrating ICT-driven approaches with traditional da’wah will enable Muslim communities and

institutions to remain crisis-ready while fostering meaningful engagement in the digital age.

Keywords: Interactive Da’wah; Crisis Communication; ICT; Content Analysis; Islamic Communication

INTRODUCTION

Humans are social creatures that progress concurrently with the passing of time. Generally, four substantial

factors drive social change within a community: the innovation (renewal) process, the discovery of recent

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advances in technology, cultural integration from other communities, and the adoption of the latest

technologies (Amran, 2012). Rural locations endure slower social development, whereas urban regions

undergo greater and more accelerated transitions. Thus, Islamic preachers should use both circumstances to

successfully impart Islamic teachings to their intended audience over time. The da'wah status at present

dictates that modern-day preachers ought to be more creative and innovative, leveraging their full array of

skills and facilitated by technology, ensuring that their message is readily accepted, particularly by today's

digital generation. This indicates that da'wah needs to extend beyond traditional methods involving institutions

such as mosques and mushollas to expand via modern ICT media.

Today's worldwide da’wah displays a variety of obstacles amidst crises, notably considering the COVID-19

epidemic and massive flooding that are engulfing countries across the globe. These circumstances have had a

tremendous impact on the Muslim community globally, as they led to the implementation of standard operating

procedures (SOPs) that curtail religious engagement and limit the number of congregants authorized to engage

in worship and da'wah. Nevertheless, these adjustments must be accepted and enacted thoroughly with the

intent of safeguarding lives and health in accordance with the goals of maqasid shariah, which has emerged as

the new norm. Sahid et al. (2020) state that Muslims are required to navigate the changes that arise from the

COVID-19 outbreak by complying with new standards that are consistent with the fundamental sources of

Islamic teachings, primarily the Qur'an and Sunnah. This approach promotes a secured, healthy, harmonious

household, enabling the execution of obligations in Islam regardless of the catastrophes encountered.

Additionally, mosques and mushollas, as primary hubs of Islamic da'wah, are now not considered youth

friendly, as their programs are mostly geared toward the elderly and retirees. Ibrahim et al. (2020) proposed

that administrators of mosque and mushollas be obliged to devise more creative and inventive means to entice

adolescents into various religious and da'wah events, including congregational worship. Contemporary

programs appropriate for young people should be increased as well as tailored to their age and needs, backed

by ICT to progressively boost the momentum of mosque and mushollas engagement.

Therefore, da'wah operations must be coordinated with present-world events to ensure that crises do not

impede progress. This can be realized by adapting and integrating da'wah with new aspects such as ICT to

correspond with the industry 4.0 to foster a morally upright society within the framework of science and

technology. This method complies with the goals of the 5.0 Industrial Revolution (human–machine

collaboration), defined as 'human intelligence works' (Fukuyama, 2018).

LITERATURE REVIEW

The Significance of Da’wah Amidst Catastrophes

Catastrophes are disasters, mishaps, or tragedies ordained by Allah SWT, either as a test, expiation of sins,

reprisal, or as treatment given to mankind. This is affirmed by Zulfa and Afroni (2022), who claim that the

calamities in the Quran can be taken as tests for the steadfast, warnings or reminders to all humanity,

punishments for sinners, and manifestations of Allah's affection to believers. Based on Hamandia and Razzaq

(2022), calamities are characterized as follows:

1. Calamities Impacting Objects: These can affect people, belongings, and family members, with disasters

affecting the soul, such as death, being the most devastating form.

2. Calamities Induced by Human Action: These incorporate both secular and spiritual elements. Diseases, the

passing of close relatives, and the loss of assets are instances of worldly disasters; however, religious

calamities are related to people who have not lived virtuously and lack righteous deeds.

3. Calamities with Specific Purposes: These embody disasters that Allah SWT has designated as trials for

Muslims, general calamities that operate as warnings to mankind, calamities that serve as Allah SWT's

retribution for transgressions, and calamities that reflect Allah SWT's compassion to the faithful.

From an anthropological standpoint, catastrophes seen through the prism of crises, according to Jalal (2021),

correspond to occasions in which people endure adversities in their lives and strive to cope by coming up with

an assortment of rituals, also referred to as rites of passage, to address their crises. Disaster victims ought to

seek solace and be made aware of Allah SWT's revelations, notably the Quran and the Sunnah, and should

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steadfastly accept His decree while relentlessly striving for a deeper bond with Him. For those who concede

Allah's will, engage in muhasabah (self-reflection regularly), and tawakal (utterly rely) upon the Creator, this is

sunnatullah, a test and hidden mercy of Allah SWT (Mohd Zaini & Lubis, 2022). In accordance with Zunnabli

et al. (2023), to improve the resilience of disaster victims, da'wah practitioners need to provide guidance,

inspiration, and realistic action plans grounded in Islamic principles. Consequently, da'wah operates as a means

of healing, transition, and advancement to a greater state through the effective realization of its goals related to

the community's welfare. As indicated by Wihartati (2014), Islamic Irsyad (guidance) and Islamic Tathwir

(motivation) can be utilized to assist disaster victims via techniques such as Mau'izah al-Hasanah (good

advice), da'wah bil Mal (properties), da'wah bil Hal (actions), and collective efforts. Mohd Noor and Mohd

Noor (2021) attest that these da'wah techniques adhere to the tenets of dharuriyat maqasid syariah, which

encompass safeguarding religion, life, intellect, lineage, and property.

Similarly, Mutmainnah (2014) claims that da'wah is essential for resolving today's contemporary social crises.

Social issues can occur, as humans are social beings who are interconnected with other humans and life forms.

Thus far, these societal difficulties can be remedied by complying with Islamic principles and ensuring a

tranquil, harmonious, and secure society through Islamic teachings based on akidah (faith), syariah (Islamic

law), and akhlaq (morality). Social disputes are frequently triggered by issues with women, the economy,

politics, social dynamics, and culture. Human desire for power, ego, lack of integrity, and other mazmumah

(detrimental qualities) that may prove destructive to society are the primary drivers of these disputes. Through

its revelations, Islam offers solutions to social issues by emphasizing preventative measures based on moral

and ethical precepts of the belief system, which operate as an all-encompassing guide for humanity.

Catastrophes afflicting mankind may be classified as moral crises, especially in Islam, where the establishment

of a just and civilized society is given prominence by nahi mungkar (the prohibition of wrongdoing) and amar

ma'ruf (the encouragement of good deeds).

Malaysia has encountered catastrophes such as the COVID-19 epidemic and flooding over the preceding five

years, in addition to societal challenges within the community. Both disasters brought about a halt in Islamic

da'wah activities as an aftermath of preventive and control measures, which involves the closure of Islamic

da'wah institutions that include mosques, prayer halls, and face-to-face religious classes, collectively referred

to as conventional da'wah (Baidowi & Salehudin, 2021). As such, these impediments and restrictions to da'wah

must be overcome to secure its continuation regardless of the face of crisis. Rohman and Faristiana (2021)

contend that a feasible plan for da'wah amid the COVID-19 pandemic is to capitalize on digital technology and

ICT, leveraging mass media and social media as new platforms for da'wah while establishing social networks

across the community at large. This method is backed by Sainuddin (2020) and Huseng (2020), who

acknowledge that digital or virtual data may further foster public understanding of Islamic teachings in the

contemporary context of the COVID-19 outbreak. Zunnabli et al. (2023) also claim that flooding disasters

necessitate practitioners to be more creative and innovative in varying da'wah techniques. This is crucial for

making certain da'wah persist amid the flood, imparting Islamic guidance to the populace and overcoming

social challenges.

Interactive Da’wah Medium

Da'wah medium, also known as wasilah, is a vital aspect of Islamic da'wah, acting as an outlet for relaying

da'wah to the community. As indicated by Zakariya and Mohamad (2013), the roles of da'wah mediums entail

circulating Islam and setting forth the truth to the public, defending against concerns related to Muslim life,

utilizing wise strategies to accomplish efficient discourse, executing psychological warfare against Islam's

adversaries, and countering foreign propaganda aimed at safeguarding Islam from fraudulent threats.

Aminuddin (2018) divided da'wah media into two primary groups: mass media and non-mass media.

Newspapers, radio, television, and films are instances of mass media that people use daily, whereas non-mass

media includes letters, telephone, SMS, fax, CDs, emails, and other channels of communication. Furthermore,

owing to their nature, da'wah media are classified into two categories: conventional da'wah media and modern

or new da'wah media.

Modern technology, backed by ICT, rapidly transformed the medium of da'wah to a more dynamic digital

da'wah, distinguished by speed, effectiveness, and ease of access. Given the availability of the internet, da'wah

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material is now readily available for its intended audience online, coinciding with the criteria of present-day

digital society, whose existence is highly dependent on gadgets. According to Mardiana (2020), contemporary

da'wah spans transcend traditional preaching; the millennial generation allows most digital media to convey

more interactive, efficient, and potent delivery. Mad’u (audiences) are growing keen to listen to lectures and

messages of da'wah both offline and online, notably via social media platforms such as YouTube, Instagram,

Facebook, Twitter, and WhatsApp. The existing da'wah material that is in textual form, such as vlogs,

infographics, videos, and posters, needs to be revised and enhanced on a regular basis by cutting-edge

interactive technology. This ongoing enhancement is key to maintaining the mad’u's interest and leaving a

greater impression than before.

Contemporary da'wah practitioners play an integral role in ensuring that Islamic teachings are delivered

through authentic sources, correspond with present trends, are contextually appropriate, and ultimately have a

positive effect, either through face‒to-face interactions or social media platforms. Zafri et al. (2023a) state that

an interactive approach is imperative for Sharia-compliant interactive platforms delivered via social media,

which are susceptible to gaining public trust in obtaining religious knowledge. Nonetheless, this method

should be applied appropriately, addressing blatant violations while not attempting to disclose or humiliate

related individuals. Moreover, when presenting criticism, practitioners must ensure that their input is

constructive, positive, and not libelous or berating, as this could give rise to societal conflicts. It is akin to the

views of Efendi et al. (2024), who urge that da'wah practitioners exercise prudence while maximizing the

implementation of interactive da'wah media to be certain that the material is suitable and well received by the

public at large.

Interactive da'wah platforms are gaining traction as the most popular way for the public to enhance their grasp

of Islamic knowledge because they are creative, concise, engaging, and easily comprehensible da'wah

materials (Mohamed Mokhtar and Hassan, 2021). Zafri et al. (2023b) also state that interactive approaches

grounded in social media can pique the interest of adolescents in Islamic teachings by means of a variety of

approaches, including interactive approaches, cultural approaches, psychological approaches, discussions and

question-and-answer formats, together with guidance paired with positive personal traits. Moreover, interactive

da'wah mediums operate in two ways, enabling da'is (practitioners) to interact directly with their mad'u via

online platforms (Anas et al., 2023). The increasing prominence of interactive platforms includes traditional

media such as radio and new media, primarily social media platforms consisting of YouTube, Twitter, live

streaming, Facebook, Instagram, TikTok, websites, and infographics. Hence, the concept of interactive da'wah

media signifies the incorporation of new media, particularly da'wah via social media, which is in accordance

with current trends and popular preferences. Regardless, conventional Da'wah outlets must not be overlooked

since they still have an audience within particular age brackets. Additionally, contemporary da'wah

practitioners must demonstrate both religious knowledge and ICT skills to increase the efficiency of da'wah

mediums and draw a larger number of mad'u to the study of Islam.

METHODS

This study adopts a content analysis approach to examine scholarly materials from the Google Scholar

database from 2020--2024, utilizing three central keywords: 'interactive', 'da'wah', and 'crisis'. Table 1 below

organizes all these materials by year along with the author and includes additional details such as the study title

and a summary of the findings. The study's findings strive to identify research gaps, laying the groundwork for

future research by the author and other scholars keen on investigating interactive da'wah mediums amidst

crises. The inclusion criterion for this study was scholarly materials published between 2020 and 2024, sourced

specifically from the Google Scholar database. Each selected work had to feature at least two of the following

keywords “interactive,” “da’wah,” and “crisis” within the title, abstract, or keywords section. To ensure

relevance, the materials needed to address interactive or digital da’wah practices in the context of specific

crises, including the COVID-19 pandemic, moral or ethical dilemmas, or natural disasters such as floods, are

needed. Only peer-reviewed journal articles, academic conference papers, or published theses written in

English or Malay/Indonesia were considered. Conversely, the exclusion criteria eliminated nonacademic

sources such as news articles, blogs, and opinion pieces, as well as studies unrelated to crises or digital

da’wahs. Articles focused solely on traditional da’wah methods or those lacking sufficient academic metadata

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(e.g., author name, abstract) were also excluded. Additionally, duplicate studies were filtered out, with a

preference given to the most complete and authoritative version.

Grey literature is carefully interwoven with peer-reviewed sources from academia to strengthen the research's

comprehensiveness and contextual significance. It refers to unpublished or independently published works

pertaining to Islamic da'wah amid instances of turmoil, government reports, NGO publications, institutional

regulations, press announcements, online sermons, and electronic archives. This integration enables the study

to capitalize on real-world applications, novel advances, and policy-level solutions that tend to be absent from

scholarly databases. Selective extraction from official websites and institutional repositories, such as the

Department of Islamic Development Malaysia (JAKIM), State Islamic Religious Departments (JAIS, JAINJ,

JAHEAIK), the National Disaster Management Agency (NADMA), and reputable Islamic NGOs like Islamic

Relief Malaysia, Yayasan Ikhlas, and Mercy Malaysia, forms a component of the search approach to obtain

grey literature. Meanwhile, interactive da'wah programs, livestreams, and online sermons carried out

throughout pressing catastrophes, such as the COVID-19 pandemic and flood disasters from 2020 to 2024, are

tracked through an analysis of digital content sites (including YouTube, Facebook, and TikTok). To track

organizational positions on digital da'wah governance, related policy reports and think-tank publications (such

as those from IKIM, IRF, and IIUM Policy Brief Series) are explored as well.

FINDINGS AND DISCUSSION

A search in the Google Scholar database generated 2,394 scholarly materials. Nevertheless, examination

revealed that only 45 resources were relevant to the research scope, comprising 38 journal/proceedings articles,

5 master's theses, and 2 books. The publication allocation by year is as follows: 3 (2024), 11 (2023), 11 (2022),

16 (2021) and 4 (2020). Many academic publications were released between 2021 and 2022, with an emphasis

on da'wah during crises or the COVID-19 epidemic, followed by research into moral crises and flooding.

Table 1: Recent Studies on Interactive Da'wah Mediums During Catastrophes Throughout the Last Five Years

(2020-2024)

Authors

Bakhrudin

(2024)

Source

Research Title

Study Findings

1

2

International

Conference of

Bunga Bangsa

Digital Era Dakwah Innovation

The innovative use of digital da’wah provides

an invaluable strategy in managing with

various national crises, such as economic

downturns and other critical issues.

Pratama &

Harahap

Master's Thesis

Coping Stress Pada Ibu Rumah

Tangga Korban Bencana Banjir (Studi concede to divine will with sincerity, develop

Those affected by floods are exhorted to

Kasus Pada Ibu Rumah Tangga yang

Terdampak Banjir di Desa Krajan,

Kecamatan Weru, Kabupaten

Sukoharjo)

piety with calmness, and submit. This

approach may assist in developing

perseverance and self-confidence in the years

ahead.

(2024)

3

4

Salim &

Othman

(2024)

Malaysian

Studies

Perceptions of Muslim Converts on

The Influence of Media in Combating instruments to deal with the Islamophobia

Islamophobia: A Phenomenology

Study in Sabah and Sarawak

Mass media and social media serve as key

crisis through Islamic da’wah in Malaysia and

around the world.

Anas et al.

(2023)

Environment-

Behaviour

Proceedings

Journal

Interactive Da’wah Medium During

Crisis in Malaysia

Interactive da’wah channels, which feature

two-way communication (between

da’i/mad’u), successfully convert static

information into dynamic visual content via

infographics and videographics. These means

of communication are notably convenient

amid crises, given that they provide ease of

accessibility through modern gadgets,

comprehensibility, retention, and attract

public interest.

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5

6

Hamouda et al.

(2023)

Cogent Arts and Muslim preachers’ pandemics related

Islamic preachers' discourse, which relies on

teachings from the Quran and Hadith,

Humanities

discourses within social media: A

corpus-based critical discourse

analysis

continues to have a considerable ideological

influence among Muslim followers. Most

preachers pinned the COVID-19 pandemic

issue on Allah SWT's wrath, a narrative that

has spread rapidly over social media channels.

Lantong et al.

(2023)

AL-WIJDÃN

Journal of

Islamic

Methods of Teaching Islamic Values

Education Amid Conflict Situation:

The Case of Bangsamoro

The inculcation of Islamic ethical principles is

advocated as a solution to the moral crises

that plague contemporary Islamic

Education

Studies

Development Agency (BDA) In

Mindanao

communities, specifically the Bangsamoro in

the conflict-torn Mindanao, Philippines. It

incorporates fundamental Islamic principles

namely ta'lim (teaching), tarbiyyah (holistic

education), and ta'dib (ethical discipline).

7

8

Lundeto

(2023)

Paradigma

Islamic Education for Adolescents in

The Era of Disruption in Overcoming on social media as a viable medium for the

The Moral Crisis

It is vital for da’wah stakeholders to capitalize

advancement and dissemination of da’wah,

particularly in engaging the younger

generation to gain deeper spiritual insight

regarding the moral crisis.

Rahmi et al.

(2023)

Meyarsa: Jurnal

Ilmu

Komunikasi dan Millennial Generations During the

Formulation of NU and

Muhammadiyah Da'wah Among

In response to the challenges posed by the

COVID-19 pandemic, Indonesian religious

organizations Nahdlatul Ulama and

Muhammadiyah have implemented a hybrid

approach to da'wah, integrating both online

and offline approaches to satisfy the

contemporary demands of millennial

audiences.

Dakwah

Covid 19 Pandemic

9

Rosyidah &

Pangestuti

Master's Thesis

Resiliensi Mahasiswa Keluarga Buruh Those afflicted by crises have sought to

dalam Pembelajaran Jarak Jauh di

Masa Pandemi Covid-19: Integrasi

Perspektif Islam

religious practices to solidify their faith and

devotion throughout the COVID-19 outbreak.

(2023)

Saragih et al.

(2023)

Journal of

Intercultural

Communication

Organizational Ethnography Analysis: Following the COVID-19 pandemic, the

10

Participation of Islamic Religious

Leaders in Handling Covid-19

through Integrative Communication

strategic use of both traditional and social

media can foster a sense of togetherness

through musyawarah, health, and optimism,

which is aided by the incorporation of good

communication practices.

11

12

Sukayat

(2023)

Jurnal Ilmu

Dakwah

Da'wah communication in the

Contemporary Era: Implementing

da'wah ethics on social media

When executing da'wah over social media,

preachers must remain sensitive to the

conditions of their mad'u, whether they are at

ease or enduring difficulties, like those

impacted by disasters.

Wahdah

(2023)

Jurnal

Virtual Preaching: Analysis of

Happiness in Ustadz Fakhruddin

Faiz's Philosophy Reciting on The

YouTube Platform

The ongoing moral dilemma compelled

preachers to embrace digital technology in the

4.0 era. Virtual digital da'wah on platforms

such as YouTube has had favourable effects

across multiple societal strata, providing

desperately needed religious guidance and

encouragement.

Komunikasi

Islam dan

Kehumasan

13

Zainudin et al.

(2023)

Jurnal Ilmu

Dakwah

Crisis communication management of Clear and efficient discourse is crucial during

transmigrant moslem community in

Central Kalimantan during Covid 19

pandemic

the COVID-19 epidemic since it ensures well-

being and survival. Effective crisis

management necessitates the full effective

operation of communication pathways.

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14

15

Zunnabli et al.

(2023)

International

Journal of

Education,

Psychology and

Counselling

Dakwah Semasa Musibah Banjir di

Malaysia

The execution of online da'wah models that

capitalize on new media provides a feasible

alternative for ulama to maintain their da'wah

efforts online in the aftermath of flood

disaster.

Ahmad Fauzi et Islamiyyat:

al.

Infographics as an Alternative

Da’wah Medium during COVID-19

Crisis

A significant majority of respondents (91.3%)

agreed that infographics are an outstanding

tool for distributing visual information to the

public via social media, especially while

dealing with the COVID-19 issue, ensuring

the continuation of Islamic da'wah.

International

Journal of

Islamic Studies

(2022)

16

17

Ikhsan

(2022)

Master's Thesis

Otoritas Agama Dan Respon

Masyarakat Lampaseh Kota Banda

Aceh Terhadap Sosialisasi Tausiah

MPU Aceh Dalam Pencegahan

Pandemi Covid-19

Da'wah plays an integral role in navigating

the issues caused by the COVID-19 epidemic,

especially around topics concerning Islamic

ibadah and religious observance.

Ladyanna &

Gyem

Edukasia

Islamika: Jurnal

Pendidikan Islam Indonesian Muslim Children in

Korea, Before and During the Covid-

19 Pandemic

Islamic Religious Education through

Habituation of Religious of

Research shows that the shift to

homeschooling and social distancing practices

following the COVID-19 pandemic appears to

have led to a significant increase in both the

frequency and quality of Islamic teaching

among Indonesian Muslim children in Korea.

(2022)

18

19

Maemonah et

al.

(2022)

Qualitative

Report

The Shift in the Authority of Islamic

Religious Education: A Qualitative

Content Analysis on Online Religious online religious education. This study

In reaction to the COVID-19 pandemic, there

has been a spike in the use of social media for

Teaching

underlines the constraints of established

educational structures and authority, whilst

simultaneously demonstrating new prospects

for digital religious instruction in instances of

crises.

Najikh

(2022)

AN-NASHIHA

Journal of

Broadcasting and Pesan Dakwah

Hubungan antara Akhlak dengan

Solusi Atas Penyakit Dalam Konteks

Websites geared towards da'wah, featuring

core Islamic principles that involve aqeedah

(creed), syariah (Islamic law), and akhlaq

(morality), can function as pertinent

Islamic

Communication

Studies

reminders for individuals, especially in times

of illness, catastrophe, or matters that Allah

SWT does not approve of.

20

21

Nur Hidayah et Master's Thesis

al.

Strategi Dakwah Jamaah Tabligh Di

Masjid Anni'mah Joyotakan Pada

Masa Pandemi Covid-19

Throughout the COVID-19 outbreak, personal

da'wah took place out in accordance with

health regulations, avoiding large-scale

events.

(2022)

Rahman et al.

(2022)

International

Journal of

Social Media and Moral Decline of

Muslim Youth in Sabah

Social media has the capacity to instill in

youth harmful values that are contrary to their

cultural and religious beliefs. As a deterrent, it

is essential for them to establish a thorough

grasp of their religion to resist such

influences.

Advanced

Research in

Islamic and

Humanities

Jurnal Mimbar:

Media

Intelektual

Muslim Dan

Bimbingan

Rohani

Urgensi Konsep Dakwah

Kontemporer Bagi Pendakwah dalam

Merespon Situasi Pandemi Covid-19

The contemporary da’wah model,

incorporating da'wah on online platforms,

became recognized as a feasible strategy amid

the COVID-19 pandemic.

22

23

Rahmiati

(2022)

Susilo et al.

(2022)

Anatolian

Journal of

Education

Religious and Educational Values in

Rural Communities Due to COVID-

19 in Bulusan, Yogyakarta, Indonesia aqeedah, akhlaq, ibadah, da'wah, and

muamalat.

The COVID-19 epidemic has resulted in a

proliferation of religious values, especially in

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24

25

Tarigan

(2022)

TIN: Terapan

Informatika

Nusantara

Media Syi’ar Islam Interaktif Berbasis One way for spreading da'wah amid the

Animasi 3D di Masa Pandemi

COVID-19 pandemic is to employ interactive

media that incorporates 3D animations.

Wijayati

(2022)

English

Developing Islamic-Values-Based

Powtoon Learning Media for

Muhammadiyah Kindergarten

Teachers: COVID-19 and TEYL

Digital learning resources have been

converted to videos that are easily accessible,

shareable, and utilized widely to promote

da'wah programs.

Language

Teaching

Educational

Journal

26

27

Armia &

Herlina

(2021)

Islamic

Communication

Journal

Peran Radio Belitung Timur [RBT 89, During the COVID-19 pandemic, radio was

7 fm] sebagai radio net dalam

penyebaran informasi virus corona

pada program talkshow covid-19

used to transmit da’wah broadcasts.

Asti

Master's Thesis

Model Dakwah Era COVID-19 dalam In the course of the COVID-19 pandemic, the

Meningkatkan Ibadah Mahdah da'wah model urges people to undertake

Jamaah Majelis Taklim Al-Mukhlisin virtuous acts that are consistent with Islamic

(2021)

Kelurahan Korpri Raya Kecamatan

Sukarame Kota Bandar Lampung

teachings.

28

29

Azizah &

Armoyu

(2021)

International

Conference on

Islamic Studies

The Public Resistance, Anachronism,

and the Role of Religious Elite:

Mitigation Spread of Covid-19 in

Pesantren

Religious experts were critical in substantially

spreading Islamic da'wah via social media

outlets amidst the COVID-19 outbreak.

International

Journal of

Research and

Innovation in

Social Science

Twitter and Muhammadiyah

Response in Overcoming Covid-19

Outbreak in Indonesia

The Muhammadiyah organization made use

of Twitter to relay da'wah and health-related

information during the COVID-19 epidemic.

Deni

(2021)

30

Ermayani et al.

(2021)

Proceedings of

the 2nd

Borobudur

The Problems of Digital Da’wah

during the Covid-19 Pandemic

Following the COVID-19 pandemic, da’wah

held a significant part in fostering individual

religiosity and has grown more prevalent.

Nevertheless, research suggests that preachers

ought to be trained in digital da’wah,

employing a wide variety of digital mediums

in order to boost the potency of da'wah

activities during crises.

International

Symposium on

Humanities and

Social Sciences,

BIS-HSS 2020,

18 November

2020, Magelang,

Central Java,

Indonesia

31

Febrina et al.

(2021)

Proceeding

Antasari

International

Conference

Utilization of Instagram as a Media

for Da'wah in the COVID-19 Era

The notion of contemporary da'wah, which

makes use of digital or modern technological

tools for dissemination da'wah, has evolved

over time. Given the limitations brought on

by the COVID-19 epidemic, study results

show that a da'i can successfully spread

da'wah through Instagram content

32

33

Hamzah &

Islam

(2021)

Book

Dakwah di Masa Pandemi

Applications like TikTok, YouTube, and

other social media outlets served as effective

da'wah outlets during the COVID-19

pandemic.

Purwantini et

al.

(2021)

Warta Ikatan

Sarjana

Komunikasi

Indonesia

Penggunaan Media Online untuk

Meningkatkan Fundraising Sedekah

di Makassar

Online media platforms like Instagram,

Facebook, WhatsApp, and sedekahonline.com

have all been deliberately used to raise

awareness of information regarding charitable

collections.

34

Salsabila et al.

(2021)

EDISI

Peran Teknologi Pendidikan Dalam

Pembelajaran Pai Di Masa Pandemi

Covid-19

In the course of the COVID-19 pandemic,

Islamic education was effectively provided

via online platforms like WhatsApp, Google

Meet, and Zoom Meeting.

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35

36

Santosa &

Darodjatun

(2021)

Jurnal

Sosialisasi Dakwah Melalui Media

Informasi Teknologi Dengan Tema

Pemahaman Sikap Muslim

Menghadapi Musibah Pandemi

Covid19

Following the COVID-19 pandemic,

YouTube da'wah videos with brief remarks on

perseverance in the face of adversity were

circulated to convey information and can be

also shared over WhatsApp.

Pengabdian

Masyarakat

Teknik

Sarnoto

(2021)

International

Conference on

Islamic Studies

Resistance of Education Design Based The research dealt with COVID-19 crisis

on Islamic Boarding School in the

Midst of The Covid-19 Pandemic:

Study of Crisis Management

management in Indonesian pondok education

(Islamic boarding schools). Results

demonstrate that these organizations were

resilient despite the outbreak's challenges

owing to outstanding technical strategies,

government policies, and timely response to

the crisis.

37

Septianti &

Hafidz

Child Education

Journal

Strengthening Children’s Religious

and Moral Values in Shamil and Dodo with early childhood education, with an

Overcoming the ethical issue should begin

Cartoon Film

emphasis on the development of religious and

moral tenet which are in tune with their

environment. The research suggests that films

featuring religious and moral educational

content contribute for building children's

religious character.

(2021)

38

39

Septoyadi et al. Hunafa: Jurnal

Internalization of Religic Values in

Dealing With The Covid-19 Pandemic cessation of religious activities in mosques,

in The Community of Gemutri

Sukoharjo Ngaglik Sleman

Yogyakarta

The COVID-19 pandemic caused the

(2021)

Studia Islamika

such as congregational prayers, Yasin

recitations, and religious activities, among

others. In-person da'wah efforts have also

been suspended to prevent the virus from

spreading throughout communities.

Tarshany et al.

(2021)

International

Journal on

Islamic

Information technology (IT) in the

service of Maqāṣid Al-sharīʻah

(Covid-19 as a Model)

Information technology (IT) arose as an

indispensable solution to the issues brought

on by the COVID-19 epidemic. It is critical in

attaining the objectives of maqasid shariah,

benefiting both Muslim and non-Muslim

communities.

Applications in

Computer

Science and

Technology

40

41

Wibowo &

Syaifullo

Book

Dakwah Pencegahan Bencana

Masyarakat Melayu Ketapang

Kalimantan Barat

Syair Gulung operates as an understated

communication technique in da’wah, allowing

for the delivery of critiques or protests sans

causing offense, rendering it highly beneficial

amid catastrophes.

(2021)

Zahrin et al.

(2021)

ASEAN Journal Emotion, Mental and Spiritual

Sustaining spiritual fortitude is of paramount

importance during the COVID-19 pandemic

to safeguard the longevity of human

civilization, bolstering holistic health that

includes the physical, mental, emotional, and

spiritual components.

of Teaching &

Learning in

Higher

Regulation of The Higher Education

Community During The Covid-19

Pandemic

Education

DAWUH:

Islamic

Communication

Journal

Pesan dakwah dalam self-distancing

(kasus COVID-19)

Successful da'wah during the COVID-19

outbreak calls for the broadcast of critical

information via media technology to

safeguard populations against the virus.

42

43

Fitria et al.

(2020)

Kandung et al.

(2020)

International

Journal of

Psychosocial

Rehabilitation

Indonesian-Religious and Digital

Pluralism: Covid-19 Impact

Researchers assert that the COVID-19

epidemic has had a profound impact on

religious rituals and social conduct, with

society's growing usage of technology leading

to a deeper sense of spirituality.

44

Munir et al.

(2020)

At Tabsyir

Pesan-Pesan Dakwah Da’I Pada

Khalayak (Analisis Konten Pada

Ceramah Da’I Tentang Covid-19 Di

Youtube)

It is imperative to regulate da'wah content on

social media to prevent the spread of

controversy and disinformation in society.

Throughout the COVID-19 pandemic, an

extensive deal of videos relating to da'wah

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surfaced.

45

Pasaribu

(2020)

New Normal:

Kajian

Multidisiplin

Pandemic COVID 19 Mengembalikan The COVID-19 epidemic has forced a shift to

Pendidikan dalam Keluarga

online education, particularly in the field of

Islamic instruction.

Based on Table 1, the researcher divides earlier studies on interactions amidst catastrophes into three main

scopes: the COVID-19 pandemic, moral problems, and flood disasters. In general, digital digital innovations

are seen as efficient instruments for dealing with national dilemmas, such as economic struggles and other

crises (Bakharudin, 2024). In accordance with Sukayat (2023), social media-based da'wah demands an

awareness of the audience's (mad'u) states of affairs, whether they happen to be in a position of comfort or

distress, to successfully convey integral information to the wider community. Furthermore, da'wah websites

endowed with the core values of Islamic teachings, such as aqeedah (faith), sharia (Islamic law), and akhlaq

(morality), can serve as key reminders in times of illness, calamity, or another affliction that Allah SWT

opposes (Najikh, 2022). Wibowo and Syaifullo (2021) further noted that syair gulung serves as a delicate

means of communication in da'wah, minimizing the likelihood of offense regardless of whether the message

contains criticism or protest, which renders it especially suitable in crises.

The initial scope of discussion focused on the means utilized for da'wah during the COVID-19 outbreak. Anas

et al. (2023) highlighted that interactive da'wah mediums tend to be two-way, necessitating an exchange

between the da'i (preacher) and mad'u (audience). These channels, such as infographics and videographics,

turn static information into dynamic visual formats that are especially suitable in instances of distress. This is

supported by Ahmad Fauzi et al. (2022), who discovered that 91.3% of respondents regarded infographics as a

successful platform for interactivity to sustain Islamic outreach amid the COVID-19 crisis. Hamouda et al.

(2023) indicate that Islamic preachers' discourse, which focuses on the Quran and Hadith, continues to have

considerable ideological influence. Throughout the outbreak, numerous preachers propagated the notion that it

was divine wrath from Allah SWT, a message that was widely circulated on social media. Religious leaders

successfully employed social media to disseminate Islamic da'wah during the COVID-19 epidemic (Azizah &

Armoyu, 2021). A case study in Indonesia revealed that two prevalent religious groups (Nahdatul Ulama and

Muhammadiyah) executed online as well as offline da'wah models in the wake of the pandemic, in line with

the shifting requirements of millennial audiences (Rahdatul et al., 2023), a strategy known as a contemporary

da'wah model (Rahmiati, 2022). During the COVID-19 outbreak, the da'wah model prioritized urging people

to engage in good deeds that complied with Islamic teachings (Asti, 2021; Sarnoto, 2021). It arose as a feasible

option because of the halt of religious activities in mosques throughout the pandemic, which was intended to

prevent the virus from being transmitted within communities (Septoyadi, 2021; Fitria et al., 2020). This

method corresponds with the maqasid shariah principles of life preservation (Tarshany et al., 2021) and

encourages the continual advancement of human civilization by ensuring healthy physical, mental, emotional,

and spiritual well-being (Zahrin et al., 2021).

In addition, those affected by the COVID-19 epidemic participated in worship practices to strengthen their

beliefs and devotion toward Allah SWT (Rosyidah & Pengestuti, 2023; Ikhsan, 2022). Similarly, the pandemic

hastened the emergence of various religious values, such as akidah, akhlaq, da’wah, and muamalat (Susilo et

al., 2022; Kandung et al., 2020; Pasaribu, 2020). The implementation of traditional and social media during the

pandemic fostered a communal life marked by musyawarah, health, and optimism through integrated

communication (Saragih et al., 2023). This view has been supported by Zainuddin et al. (2023), who

emphasized that during the COVID-19 crisis, clear communication and knowledge were key to preserving

well-being and survival. Efficient crisis management relies on the complete functionality and efficacy of

communication. Ladyanna and Grem's (2022) case study in Korea revealed a surge in both the quantity and

quality of Islamic teachings among Indonesian Muslim children, which they pointed to home-based learning

policies and social distancing measures executed throughout the COVID-19 epidemic. The switch to online

religious education reflected the larger shift to online learning during the worldwide epidemic, demonstrating

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the constraints of paradigms and authorities of traditional education, all while revealing new grounds for

digital religious education through times of crisis (Maemonah et al., 2022). Additionally, Nur Hidayah et al.

(2022) reported that personal da'wah was carried out throughout the COVID-19 epidemic while complying

with health guidelines and steering clear large gatherings.

Digital learning resources have been substantially adapted to accessible, shareable, and publicly available

materials that support the promotion of da'wah practices (Wijayati, 2022), alongside the use of radio to

broadcast messages of da'wah throughout the COVID-19 outbreak (Armia & Herlina, 2021). Furthermore,

Tarigan (2022) discovered interactive media based on 3D animation as an effective means for circulating

da'wah through the pandemic in conjunction with platforms such as Instagram (Febrina et al., 2021), TikTok,

YouTube, Google Meet, Zoom Meeting, and WhatsApp (Hamzah & Islam, 2021; Purwaniti et al., 2021;

Salsabila et al., 2021; Santosa & Darodjatun, 2021). Although interactive da'wah media are used extensively

following the calamity, preachers must have digital training to increase their efficiency (Ermayani et al., 2021).

Meanwhile, messages of da'wah should be filtered to steer clear communal controversy and misguided

behavior (Munir et al., 2020). Consequently, the incorporation of interactive da'wah media has proven to be

very important during previous crises as well as the COVID-19 epidemic.

The following section addresses the integration of interactive media into moral quandaries. According to Salim

and Othman (2024), mass media and social media are potent instruments for countering the issue of

Islamophobia via Islamic da'wah, both in Malaysia and globally. A case study in the Philippines underscored

education in Islamic values as a remedy for the ethical dilemma that plagues contemporary Islamic

communities, most notably the Bangsamoro community in Mindanao, a conflict-ridden region of the

Philippines. This approach encompasses Islamic values, including ta’lim, tarbiyyah, and ta’dib (Lantong et al.,

2023). Lundeto et al. (2023) stressed that da'wah stakeholders should employ social media as a promotional

tool and a means of spreading da’wah in a bid to inspire the younger generation to enrich their religious

knowledge, thus combating the moral crisis. Moral crises compel preachers to leverage technology in the 4.0

digital era. The digital da'wah on multiple platforms, such as YouTube, has had a positive impact across all

facets of the community by offering vital counsel and religious inspiration (Wahdah, 2023).

Moreover, the inappropriate utilization of social media has culminated in a decline in Islamic moral values in

young people, notably in Sabah. Research suggests that social media leads youths to develop negative ideals

that are contrary to cultural and religious values. To fortify themselves from these adverse consequences,

young people should have a firm base in religion (Rahman et al., 2022). This moral crisis must start in early

childhood education alongside the development of moral and religious values that relate to their immediate

surroundings. Findings from studies indicate that films that integrate religious and ethical education contribute

to building children's religious character (Septiani & Hafidz, 2021).

The final scope examines the implementation of interactive media during flood disasters. As indicated by

Pratama and Harahap (2024), flood victims must embrace God's decree wholeheartedly and elevate their faith

through placidity and submission. This will allow strength and self-confidence to develop in the future.

Zunnabli et al. (2023) similarly asserts that the online da'wah paradigm, which makes use of new media,

provides an alternate means for religious experts to sustain their da'wah agendas online. Consequently, flood

disasters, which are common in China, compel preachers' use of available ICT to ensure the continuance of

da'wah during floods. This approach soothes flood victims and compels them to yield to Allah SWT's will,

especially in places such as Selangor, Johor, and Kedah, which have recently undergone severe and abrupt

floods.

Practical Examples and Case Studies of Interactive Da’wah Implementation During Crises

Interactive da'wah platforms have grown into essential tools for spiritual resilience, dissemination of

knowledge, and community togetherness in times of turmoil, as demonstrated by real-world examples from

Malaysia and adjacent areas. These showcase the ways Islamic communication can adapt to modern

technological settings while preserving religious participation regardless of social constraints.

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Case 1: Online Mosque Engagement During the COVID-19 Pandemic (Malaysia)

A great deal of mosques and musollah in Malaysia, including Federal Territory Mosque and Al-Azim Mosque

in Melaka, initiated online da'wah initiatives utilizing Facebook Live and YouTube broadcasting throughout

the Movement Control Order (MCO) from 2020 to 2021. Real-time tazkirah, Quran recitations, and virtual

Friday sermons were held by religious officials and enlisted da'i. Live chat and comment options ensured two-

way communication. Despite the lockdowns, this immersive method permits viewers to pose questions in real

time while also foster an aspect of communal worship. These programmes indicated the way digital da'wah

broadened public coverage, attracting engagement from Malaysians living abroad, whilst retaining religious

consistency (Qayyum et al., 2023).

Case 2: Digital Humanitarian Da’wah During Flood Disasters (East Coast Malaysia, 2021–2022)

Islamic non-governmental organizations (NGOs) notably Islamic Relief Malaysia and Yayasan Ikhlas

embedded da'wah components into their humanitarian relief operations (Sutrisno et al., 2022). Activists

employed online platforms and WhatsApp groups to convey inspirational tazkirah while extending required

aid, stressing sabr (patience) and tawakkal (faith in Allah) amidst adversity. In an attempt to reassure those

affected by floods and bolster their mental and spiritual fortitude, brief videos and infographics created in

partnership with young asatizah were shared online. These programs featured interactive communication in

conjunction with da'wah bil-hal, or preaching via action.

Case 3: Social Media Influencers and Youth Da’wah Engagement

Contemporary da'i practitioners such as Ustaz Wadi Anuar and Ustaz Ebit Lew have effectively used

Instagram, Reels and TikTok to communicate succinct, aesthetically pleasing, and compassionate messages

regarding moral dilemmas and psychological strain in periods of turmoil. By means of live broadcasts, Q&A

sessions, and comment responses, their engaged involvement shifted viewers from passive observers to active

contributors in spiritual exchanges. This model revealed that micro-content da'wah could facilitate young

people develop ethical deliberation and spiritual endurance (Roslan et al., 2025)

Case 4: Hybrid Da’wah by Religious Organizations (Indonesia)

Over the outbreak, prominent Islamic movements in Indonesia, such as Muhammadiyah and Nahdlatul Ulama

(NU), devised blended da'wah techniques which merged live and online preaching. Participants in such events

could interact directly with scholars across Zoom and Google Meet. A viable strategy of technological

advancement in Islamic education that is adaptable in post-crisis circumstances becomes apparent in such

hybridization (Rahmi et al., 2023)

When viewed as entirely, these case studies reveal that interactive da'wah is not restricted to technology

instead constitutes a holistic paradigm encompassing spiritual care, emotional intelligence, and digital

proficiency. Upcoming da'wah approaches may grow more inclusive, adaptable, and crisis-resistant by

implementing such procedures through cooperation involving mosque administrators, religious divisions, and

digital content contributors.

CONCLUSION

Based on the preceding review of the three scopes of catastrophes, interactive da'wah platforms that deploy

existing ICT together with traditional da'wah media, including radio and television, are exceedingly paramount

for preachers to leverage during instances of calamities. The latest trend in interactive da'wah media has

morphed from static to the utilization of videography and infographics, which are straightforward, succinct,

and clear. During disasters, those impacted seek swift, simple and concise information, especially crucial

information and religious instruction, such as worship. In addition, da'wah lessons geared toward aqeedah

(faith) and akhlaq (morality) are imperative to establishing a sharia-compliant environment in crises, assuring

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adherence to Islamic conduct and compliance with Allah SWT's commands all while eschewing all that is

prohibited.

ACKNOWLEDGEMENTS

The study was funded by the Ministry of Higher Education (MOHE) under FRGS grant research funds with

reference code FRGS/1/2022/SSI0/UITM/02/13.

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