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Strategic Da‘wah Communication in the Digital Age: A Critical

Analysis of Media Narratives in Addressing Religious Liberalism in

Malaysia

Mohamad Nurul Hafiz Bin Ab Latif

, Mhd Faizal Mhd Ramli

Department of Da’wah and Islamic Civilization, Faculty of Islamic Contemporary Studies, Universiti

Sultan Zainal Abidin (UniSZA), Gong Badak Campus, 21300, Kuala Nerus, Terengganu, Malaysia.

Pusat Bahasa, Universiti Pertahanan Nasional Malaysia, 57000, Sungai Besi, Kuala Lumpur, Malaysia.

Corresponding Author: mhd.faizal@upnm.edu.my

DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000015

Received: 10 December 2025; Accepted: 16 December 2025; Published: 25 December 2025

ABSTRACT

The digital sphere has evolved from a platform of open discourse into a contested battlefield where religious

liberalism increasingly infiltrates traditional Islamic narratives. In Malaysia, this phenomenon has eroded the

hegemony of institutional religious authority, creating societal friction that official bodies struggle to manage.

While existing literature acknowledges this shift, there is a critical lack of strategic frameworks that dissect the

communicative failures of da'wah institutions. This conceptual paper employs a rigorous, library-based critical

analysis—likened to an intellectual archaeology—to examine the rhetorical strategies within state-sanctioned

policy papers, digital sermons, and theological academic discourse. By synthesizing critical media theory with

Islamic da'wah principles, this study diagnoses three systemic failures in current da'wah efforts: (1) a reactive

modus operandi where institutions merely respond to liberal controversies rather than setting the agenda; (2) an

epistemological mismatch between the nuance required for theological rebuttal and the superficiality rewarded

by social media algorithms ; and (3) a failure to navigate algorithmic echo chambers which isolate orthodox

narratives from target audiences. The findings indicate that religious liberalism succeeds online not merely as

an ideology, but as a sophisticated communication strategy that leverages emotional resonance and personal

autonomy—elements frequently absent in the rigid, top-down approach of official institutions. Consequently,

this paper argues for a paradigm shift from a purely theological critique to a socio-digital da'wah strategy. This

entails adopting decentralized, platform-specific narratives that prioritize digital literacy and psychological

engagement over authoritative dictation. Acknowledging the limitations of this conceptual approach, the authors

strongly recommend a follow-up mixed-methods study to validate this framework. Future research must

integrate quantitative content analysis of online narratives with qualitative interviews of da'wah practitioners to

empirically map the barriers to effective digital engagement. This roadmap offers a theoretical foundation for

policymakers to reconstruct religious authority, ensuring it is pedagogically sound and resilient against the

simplistic allure of digital liberalism.

Keywords: Da'wah, Religious Liberalism, Digital Narratives, Malaysia, Media Strategy

INTRODUCTION

The contemporary digital landscape has evolved far beyond a mere repository of information; it has morphed

into a volatile "digital agora"—an unruly battlefield where the monopoly on religious truth is fiercely contested.

In the context of Malaysia, a nation that delicately navigates the intersection of rapid modernization and its

entrenched Islamic identity, this struggle is particularly acute. The digital sphere, once celebrated for its potential

to democratize knowledge, has increasingly become a conduit for ideological fragmentation. Within this

sprawling web, religious liberalism—often articulated through the sophisticated vernacular of human rights,

inclusivity, and personal autonomy—has found fertile ground. This phenomenon is not merely a fringe

occurrence; it represents a seismic shift that undermines centuries of established religious authority, challenging

the traditional gatekeepers of Islamic thought with unsettling ease.

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The core of this crisis lies in the asymmetry of communication. The sheer velocity of information dissemination

on social media platforms renders traditional mechanisms of information control obsolete. In this hyper-

accelerated environment, official pronouncements from religious bodies often suffer from a "chronic latency";

they arrive too late to shape the narrative or are simply drowned out by a cacophony of alternative, often

heterodox, voices. Consequently, ideas that range from the subtle reinterpretation of foundational texts to the

outright questioning of immutable Islamic tenets are proliferating unchecked. This rapid spread of liberal

theological currents demands a response that is far more sophisticated and agile than what current da'wah

approaches appear capable of providing. (Azmi, A. S. 2020)

This begs a fundamental question: Why has the traditional da'wah apparatus—despite its resources and

institutional backing—struggled so profoundly to meet this contemporary challenge?. The answer appears to lie

in a systemic misalignment. Religious institutions seem caught in a precarious limbo between ossified

methodologies, which were designed for a slower, hierarchical world, and an ever-evolving digital zeitgeist that

prizes speed, brevity, and emotional resonance. This disconnect leaves a significant strategic void. While the

official machinery continues to churn out conventional sermons and rigid statements, the digital public sphere

is being actively shaped by liberal narratives that are more adaptable to the algorithmic logic of modern

platforms.

Despite the urgency of this issue, the existing body of academic literature reveals a glaring oversight. While

numerous studies have catalogued the rise of digital religiosity or the general challenges of online da'wah, there

remains a paucity of research that offers a deep, conceptual critique of the specific strategic communication

failures inherent in addressing religious liberalism. Current scholarship frequently stops short of diagnosing why

counter-narratives fail to gain traction against liberal theological currents specifically within the unique socio-

religious milieu of Malaysia.

Such an omission represents a critical intellectual gap. It suggests that we have adequately described the

symptoms of the problem but have yet to fully interrogate the underlying structural and strategic causes.

Therefore, this conceptual study aims to address this lacuna. By moving beyond descriptive analysis, this paper

seeks to dissect the rhetorical and strategic deficiencies of current da'wah efforts. It argues that without a radical

re-evaluation of how religious authority engages with the digital sphere, the gap between institutional Islam and

the lived digital reality of Muslims will continue to widen, with profound implications for the future of religious

cohesion in the region.

LITERATURE REVIEW

The discourse surrounding da'wah in the digital epoch frequently oscillates between techno-utopian exuberance

and a weary resignation to its perceived chaos. Early studies, for instance, often celebrated the internet as an

unparalleled tool for proselytisation, democratising access to Islamic knowledge and fostering global Muslim

solidarity (e.g., Bunt, 2018; Mandaville & Schwedler, 2018).

These scholars, arguably, prioritised reach over impact, overlooking the critical issue of narrative contestation.

They assumed, perhaps naively, that mere presence equated to persuasive power. Yet, a closer inspection reveals

a more fractured reality, particularly when considering the rise of what some term 'religious liberalism'—a

movement often characterised by individualistic interpretations, a questioning of traditional authority, and a

syncretic approach to faith and secular values (Shahid & Van Dijk, 2019).

Here, the initial optimism regarding digital da'wah begins to fray. The notion that a straightforward transmission

of orthodox teachings would suffice against sophisticated, albeit often ill-informed, liberal arguments proves

laughably simplistic. Indeed, the very structure of online spaces—algorithmic curation, echo chambers, and the

prioritisation of sensationalism—often works against measured theological discourse (Pariser, 2011; Sunstein,

2018).

This presents a conceptual tension: is the digital realm a platform for propagation or a theatre of ideological

conflict? While several authors have explored the general challenges of da'wah in the internet age (e.g., Siraj &

Ahmad, 2019; Mohd Ariffin, 2021), few have critically interrogated the strategic communication failures of

official religious institutions specifically when confronted with religious liberalism's digital manifestations in a

context like Malaysia. The scholarship on Malaysian religious discourse, while rich in analyses of state

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Islamisation and interfaith dialogue, frequently treats digital phenomena as an exogenous variable rather than an

intrinsic, shaping force (Mohamad Zain, 2020). Moreover, the conceptualisation of 'religious liberalism' itself

remains contentious. Some frame it as an insidious Western import (Abu Bakar & Mohamad Kamil, 2022),

others as an internal theological evolution (Jamaludin, 2023). This differing understanding, naturally, informs

the prescribed da'wah responses. If it is an external threat, then a defensive, even condemnatory, posture might

be deemed appropriate; if an internal shift, perhaps dialogue and intellectual engagement become the preferred,

though rarely adopted, path. One might suspect that official Malaysian da'wah often defaults to the former,

neglecting the deeper, often legitimate, questions that drive some towards liberal interpretations.

There is also a body of work examining social media and identity formation among Muslim youth (Ahmed,

2020), which, while valuable, often skirts the difficult terrain of how these identities are influenced by, or actively

engage with, religiously liberal narratives. The question of narrative efficacy—what makes a religious message

resonate or repel in the online cacophony—remains woefully under-theorised in the Malaysian context when

discussing contentious theological issues. Existing frameworks for strategic communication, largely drawn from

marketing or political science, are not always perfectly transferable to the sensitive, doctrine-laden realm of

religious discourse (Holtzhausen & Zerfass, 2020).

This leaves a palpable void, a conceptual lacuna where a rigorous, critical examination of da'wah's strategic

shortcomings against religious liberalism should reside. We lack a coherent framework for understanding not

just what is being communicated, but how it is received, reinterpreted, and resisted within the fragmented digital

public sphere. Therefore, this paper seeks to build a more robust critical analysis, stepping beyond descriptive

accounts to diagnose the deeper strategic communication missteps. It contends that a superficial understanding

of digital dynamics, coupled with a rigid adherence to traditional methodologies, leaves da'wah vulnerable to

the agile and often persuasive arguments of religious liberalism online.

METHODOLOGY

This inquiry, by its very nature, demands a rigorous intellectual excavation rather than empirical data collection.

Our methodology is purely conceptual, a meticulous library-based analysis, painstakingly constructed to forge

a critical framework for understanding strategic da'wah communication in the digital age. We did not survey; we

did not interview; we instead immersed ourselves in the intricate theoretical and practical underpinnings of

digital religious discourse. The objective was not to quantify phenomena, but to diagnose systemic conceptual

shortcomings, an exercise far more suited to sustained intellectual engagement with texts than fleeting field

observations. Our approach can be likened to an intellectual archaeology, sifting through layers of academic

literature, theological pronouncements, and policy documents to unearth the hidden assumptions and inherent

contradictions within prevailing da'wah strategies. We deliberately discarded any notion of a 'systematic review'

in the sense of rigid inclusion/exclusion criteria often found in quantitative meta-analyses; such a mechanical

process would undoubtedly stifle the nuanced, interpretative work required here. Instead, our selection process

was organic, informed by an iterative engagement with the literature. We commenced with seminal texts on

da'wah and digital Islam, then branched out to critical theories of media, narrative, and religious authority,

particularly those addressing contemporary challenges to orthodoxy. Crucially, we prioritised works that

grappled with the Malaysian context, or at least provided robust theoretical tools applicable to it. We

intentionally sought out contrasting perspectives, particularly those critical of mainstream religious institutions

or which offered alternative readings of religious liberalism, eschewing any temptation to remain solely within

a selfreinforcing echo chamber of existing theological consensus. This ensured a robust, critical dialogue with

the material. The analysis itself proceeded through several cycles of reading, coding for emerging themes, and

then synthesizing these themes into coherent conceptual arguments. For instance, we meticulously tracked

instances where religious authorities articulated their digital strategies, comparing these stated goals with

observable outcomes or criticisms levied against them. We scrutinised the language employed in digital da'wah

materials, examining rhetorical devices, framing strategies, and the implicit theological stances they conveyed.

This detailed textual dissection allowed us to identify patterns of engagement—or, more often, disengagement—

with the tenets of religious liberalism. The process was far from linear. There were moments of intellectual

frustration, false starts, and necessary re-evaluations as our understanding deepened. We continually asked: how

does this author's argument illuminate the strategic communication challenge? What implicit biases might be at

play? Where do the theoretical gaps lie? Our aim was to build a robust conceptual framework that not only

critiques current practices but also offers a theoretical basis for more effective future interventions. This

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framework is not a prescriptive 'how-to' guide; rather, it is a diagnostic tool, providing a lens through which the

complexities of strategic da'wah in a digitally fragmented world can be understood, and hopefully, navigated

with greater intellectual rigour and strategic foresight.

RESULTS

Erosion of Authority and Fragmentation of Religious Discourse in the Digital Ecosphere The main findings of

this study reveal that the digital environment has triggered a critical phenomenon of fragmentation of religious

authority, where the monopoly of official da'wah institutions over religious interpretation is now significantly

eroded. Official da'wah narratives, traditionally designed for a "top-down" flow of information, are now found

to be faltering under the pressure of an abundance of alternative voices in cyberspace.

This disaggregation of authority means that the image of religious institutions, once considered singular and

definitive, is now continuously challenged, reinterpreted, or openly rejected, not only by rival scholars but also

by "self-proclaimed experts" and anonymous commentators. The overwhelming volume of content causes the

general public to fail to distinguish between genuine scholarship and ideological posturing, thereby diluting the

impact of the actual da'wah message.

Consequently, the traditional hierarchy of knowledge becomes blurred, placing the views of muftis or ulama on

par with social media influencers in the free market of ideas. Reactive Modus Operandi: Delayed Response of

Da'wah Institutions Analysis of communication patterns reveals that institutional da'wah strategies are largely

trapped in a reactive and defensive modus operandi, likened to "firefighters" who only act after the fire has

spread.

The findings indicate the absence of a proactive narrative framework capable of shaping discourse (agenda-

setting) or preempting liberal arguments before they go viral. Instead, official responses often appear as belated,

rigid rebuttals lacking the agility required to compete in fast-moving online debates. These reactive campaigns

often devolve into simplistic condemnations that fail to address the philosophical questions or existential doubts

that attract society to liberalism. This approach not only fails to satisfy the intellectual thirst of the target audience

but also risks alienating those genuinely seeking answers, thereby pushing them further into unmonitored

alternative digital spaces. Epistemological Mismatch: Theological Depth vs. Platform Superficiality This study

also identifies a significant gap, or mismatch, between the need for theological depth to counter liberal arguments

and the nature of social media platforms that prioritize superficiality. Serious theological discourse requires

context, mastery of turath texts, and strict hermeneutical discipline, yet these elements are difficult to translate

into a digital ecosystem that rewards brevity, sensationalism, and "soundbites."

The findings indicate that sophisticated scholarly refutations often fail to gain traction due to the perception that

they are too ponderous or irrelevant, whereas cynical criticisms of religious orthodoxy more easily gain attention

through viral dissemination. This mismatch between medium and message causes genuine da'wah narratives to

lose out in terms of visibility and appeal compared to liberal narratives packaged with more emotional and easily

digestible rhetoric. Algorithmic Traps and Failure of Cross-Ideological Dialogue The architecture of digital

platforms is found to play a fundamental role in hindering the effectiveness of da'wah communication. Through

engagement optimization mechanisms, digital platforms inadvertently foster the formation of "echo chambers"

where users' existing beliefs are reinforced while differing views are filtered or blocked by algorithms.

Consequently, those inclined towards religious liberalism are rarely exposed to official da'wah narratives in a

meaningful way, and vice versa. This situation creates a phenomenon of "dialogue of the deaf," where interaction

between the two parties is merely a clash of egos without healthy intellectual exchange. This technology, which

prioritizes affinity over truth, makes ideological shifts or mutual understanding increasingly impossible to

achieve, allowing liberal narratives to proliferate within target groups without effective challenge. Neglect of

Psychosocial Dimensions in Da'wah Narratives Finally, content analysis reveals that current da'wah strategies

suffer from "emotional blindness" towards the psychological and sociological drivers that make liberalism

appealing to certain segments of society.

The attraction to liberalism often stems not merely from theological disagreements, but rather from a desire for

autonomy, inclusivity, and the formation of a self-identity aligned with modern frameworks. However, official

da'wah narratives are found to be overly focused on doctrinal corrections and religious rulings, without

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acknowledging or addressing these deep human aspirations. This neglect of the emotional landscape and lived

realities of the audience causes da'wah arguments, though factually true from a religious perspective, to fail to

resonate with the target audience. This void is then easily filled by liberal narratives which, despite being

problematic from a creedal standpoint, offer a more empathetic approach and celebrate individual freedom.

DISCUSSION

The Paradox of Connectivity and the Erosion of Religious Authority

The findings of this study reveal a disquieting paradox within the contemporary da'wah landscape: as access to

religious information expands exponentially, the capacity of official institutions to guide the normative

understanding of society appears to shrink dramatically. This reality signals a critical juncture for the future of

religious authority in Malaysia. We are witnessing a tectonic shift from a model of "centralised authority"—

where religious institutions held a monopoly on truth—to a model of "dispersed authority," where truth is openly

negotiated within the marketplace of digital ideas.

This study suggests that the reactive posture frequently adopted by official da'wah institutions, though born of

a genuine intent to safeguard creedal principles, has inadvertently ceded the strategic initiative to their

ideological adversaries. By merely responding to liberal narratives, rather than proactively defining and shaping

the parameters of a healthy religious discourse (agenda-setting), the official institutional voice remains trapped

in a perpetually defensive position. This points to a fundamental misapprehension of the digital media

ecosystem. Religious institutions appear to operate under the assumption that the status quo of traditional

authority still commands absolute respect; whereas, in the cyber realm, respect must be earned through

intellectual agility and engagement, not merely through institutional mandate.

Religious Liberalism as a Communication Strategy, Not Merely an Ideology

A critical point of discussion often overlooked is the fact that religious liberalism, in its online manifestation, is

not merely a collection of problematic or deviant ideas; it is a potent communication strategy. The analysis

indicates that proponents of liberal narratives understand the psychology of virality, the power of personal

testimonies, and the art of framing complex issues into packages that are easily digestible and emotionally

resonant. Conversely, traditional da'wahremains tethered to formalistic approaches—lengthy sermons, rigid

media statements, and heavy textual explication—which fail to translate effectively onto platforms that demand

brevity and interactivity.

This situation triggers a significant theoretical failure. Established theories of religious communication, typically

predicated on a hierarchical model where learned scholars guide a passive laity, fail catastrophically when

confronted with a digital public that is fragmented, decentralised, and critical. The concept of a "singular

religious voice" may well be an anachronism in this new landscape. Yet, official institutions seem to cling to this

obsolete model with a tenacity that borders on self-sabotage. The failure to adapt to the Fiqh alWaqi’

(understanding of current reality) of the digital world renders the da'wah narrative increasingly isolated from the

pulse of society.

The Intellectual Dilemma: Between Scholarly Authenticity and Digital Populism

The intellectual chasm identified in this study—between the need for nuanced theological discourse and the

shallowness of online rhetoric—presents a profound challenge to any institution attempting to assert intellectual

leadership in the virtual realm. It forces da'wah practitioners to face a difficult choice: either simplify profound

theological arguments to gain traction (risking intellectual dishonesty) or maintain scholarly rigour (accepting

the reality of marginalisation in popular discourse).

Evidence from the study suggests that official da'wah often, consciously or otherwise, opts for the former. This

results in arguments that are excessively simplified or reductionist, ultimately lacking the intellectual gravitas

required to convince those swayed by more "open" liberal interpretations. This process of the "dumbing down"

of religion, or the "McDonaldization of Da'wah," is dangerous because it fails to build genuine creedal resilience.

When social media users are presented with black-and-white answers without the philosophical discussions

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underpinning the rulings, they become easily shaken when confronted with liberal critiques that employ

humanistic logic or rights-based arguments that sound rational.

Algorithmic Determinism and Echo Chambers

Furthermore, this discussion is incomplete without addressing the insidious nature of algorithmic "echo

chambers." This is not merely a technical detail, but a fundamental re-engineering of public discourse. If

individuals are exposed only to content that reinforces their existing biases—a phenomenon known as automated

confirmation bias—then the possibility of rational persuasion or intellectual shift becomes extremely slim. This

means that da'wah efforts, regardless of the quality of their content, face a dead end in reaching their target

audience if that audience is already enclosed within a filter bubble leaning towards liberalism.

The effectiveness of communication strategy now hinges entirely on the ability to penetrate these digital walls.

Therefore, the discussion must pivot from merely condemning religious liberalism to understanding its digital

appeal, its rhetorical sophistication, and the structural advantages it gains from platform design. Da'wah

narratives must be designed not only to be read by the faithful but to "manipulate" or "hack" the algorithm so

that they cross ideological borders and appear on the feeds of those with differing views.

Towards a Socio-Digital Approach in Da'wah

The implications of this discussion demand a paradigm shift: from a purely theological critique to a sociodigital

critique. Faith formation and ideological persuasion are now deeply entangled with media literacy and

algorithmic influence. The inclination towards liberalism is often driven by psychological needs for autonomy,

identity, and a sense of belonging offered by online liberal communities. Official da'wah frequently fails to

address this human dimension, focusing instead too heavily on the legalistic dimension (halal/haram).

Thus, without a radical overhaul of strategic thinking that encompasses both content (messages that are more

empathetic and maqasid-based) and distribution methods (utilising big data and algorithmic understanding),

institutional da'wah will continue to flounder. We will continue to witness alternative narratives dominating the

public mind. This study concludes that the primary problem lies not in the "truth" of the da'wah message itself,

but in the failure of "packaging" and "delivery" within a communicative environment that is hostile and often

misunderstood. The future of da'wah in Malaysia depends on the ability of religious scholars (agamawan) to

become not just guardians of sacred texts, but also strategic and authoritative architects of digital discourse.

CONCLUSION

This study has traversed the contested terrain of the digital public sphere, revealing that the proliferation of

religious liberalism in Malaysia is not merely a theological challenge, but a symptom of a profound strategic

communication deficit within established religious institutions. Our analysis highlights a critical misalignment:

while the digital ecosystem rewards agility, emotional resonance, and decentralized engagement, official da'wah

narratives remain tethered to a "reactive modus operandi" and an outdated model of centralized authority. We

have argued that the current crisis is exacerbated by an "epistemological mismatch," where the depth of scholarly

theological tradition is lost in translation when pitted against the algorithmic preference for superficial,

emotionally charged rhetoric. Furthermore, the architecture of digital platforms—specifically the formation of

echo chambers—serves to insulate liberal narratives from orthodox rebuttal, creating a fragmented religious

landscape where meaningful intellectual exchange is stifled.

The implications of these findings are stark. A continued reliance on these ossified methodologies will not only

fail to curb the rise of heterodox ideas but will actively deepen the crisis of religious authority, allowing

alternative narratives to become the dominant frame of reference for the digital generation. Therefore, this paper

calls for a radical paradigm shift: the transition from a purely theological critique to a "socio-digital" da'wah

strategy. This approach prioritizes strategic ingenuity over censorship, advocating for content that is not only

doctrinally sound but also pedagogically adapted to the psychological and algorithmic realities of the 21st

century.

Recognizing the limitations of this conceptual inquiry, the path forward demands robust empirical validation.

Future scholarship must pivot toward mixed-methods approaches to test the framework proposed here.

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Specifically, researchers should pursue experimental designs to measure the efficacy of platform-specific da'wah

strategies—analyzing variables such as narrative framing and emotional appeal—to determine what truly

resonates with youth demographics susceptible to liberal influences. Complementing this, qualitative inquiries

into the "lived realities" of these youths are essential to move beyond abstract critique and understand the genuine

motivations driving their engagement with liberal religious currents.

Ultimately, the stakes extend far beyond academic discourse. If the custodians of faith persist in engaging a

complex digital challenge with "20th-century analogue tools," they risk overseeing an unprecedented and

potentially irreversible fracturing of religious identity in Malaysia. Adaptation is no longer optional; it is the

prerequisite for the survival of authoritative religious guidance in the digital age.

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