character, neglecting the profound internal conflicts generated. This conceptual analysis, drawing from classical

Islamic texts and contemporary digital sociology, dissects the subtle yet persistent challenges inherent in this

digital immersion. Findings suggest that incessant digital validation fragments one's internal moral compass,

algorithms foster an echo chamber antithetical to a balanced worldview, and the performative nature of online

identity distorts sincere spiritual striving. Such insights compel a re-evaluation of current educational

A teenager, head bowed over a glowing screen, scrolling endlessly through curated lives—this image, once a

fleeting snapshot, has calcified into a default posture of contemporary existence. It begs a serious question: what

very architecture of these platforms—an architecture arguably designed to exploit psychological vulnerabilities,

thereby creating a profound chasm between proclaimed religious values and lived experience. The mechanisms

by which these environments actively corrode, rather than strengthen, the foundations of a Qur’anic character

remain woefully under-examined, leaving a gaping void in our collective understanding of spiritual resilience in

The scholarly discourse surrounding social media and its wider societal influence presents a deeply fragmented

picture, often oscillating between utopian pronouncements and dystopian warnings without truly interrogating

the underlying mechanisms at play. Early proponents, such as Shirky (2008), saw in these platforms a new

democratic space, a 'cognitive surplus' ripe for collective action and intellectual exchange; a rather optimistic,

Indeed, some researchers, like those in the tradition of moral psychology, point to the diminishing capacity for

sustained introspection—a foundational element for developing any robust ethical framework (Thakar, 2025).

Arguments from proponents of virtue ethics, for example, often stress the necessity of solitude, contemplation,

and deliberate practice in shaping moral habits; these conditions, it seems plausible, are directly contradicted by

the relentless, often shallow, demands of continuous digital engagement (MacIntyre, 1984). The ceaseless quest

for external validation through 'likes' and 'shares' displaces the internal barometer of conscience, rendering one

perpetually dependent on the ephemeral opinions of a digital crowd. This shifts the very locus of ethical

evaluation from divine command or reasoned conviction to popular consensus, a dangerous path for any faith

When we turn to specific Islamic scholarship on character, often termed 'adab' or 'akhlaq,' there is a rich tradition

critical flaw here is an insufficient engagement with the insidious, structural pressures of platform design itself—

algorithms that amplify bias, echo chambers that stifle intellectual humility, and incentive structures that reward

Consider the concept of 'ghibah' (backbiting) or 'namimah' (slander) in Islam, gravely condemned practices.

Social media, however, provides an almost effortless, frictionless medium for such acts, often disguised as

'critique' or 'sharing news' (Abdel-Haleem, 2004). The anonymity or semi-anonymity that platforms afford often

disinhibits users, allowing for behaviours they might never exhibit in a face-to-face interaction (Suler, 2004).

This disinhibition clearly works against the cultivation of a character that values restraint, respect, and

compassion. Unfortunately, many religious educators seem to operate under the assumption that existing moral

injunctions can simply be 'applied' to the digital realm without acknowledging the profoundly transformative

and striving for an expansive, rather than constricted, worldview. The 'filter bubble' effect, therefore, isn't just an

Finally, the notion of 'ummah' or community, a bedrock of Islamic identity, also suffers a peculiar distortion in

the digital space. While online communities exist, they often lack the depth, accountability, and physical presence

necessary for true communal support and ethical formation (Zaman, 2019). The performative piety common on

social media, where religious acts are shared for public acclaim, arguably undermines the sincerity (ikhlas)

central to Islamic practice (Rahman, 2024). This public display, often a pursuit of ego rather than God's pleasure,

stands in stark contrast to the quiet, humble acts of worship emphasized in Islamic tradition. The literature, while

touching on these elements peripherally, has largely failed to consolidate these disparate threads into a coherent,

critical conceptualization of how the very *architecture* of social media fundamentally challenges the spiritual

here was not to quantify behaviours or survey opinions, which would inevitably miss the deeper, structural

concerns we sought to probe, but rather to construct a coherent, robust conceptual framework outlining the

challenges social media presents to Qur’anic character. One could easily be tempted to gather anecdotes, but

The process began with an intensive, deliberate engagement with foundational Islamic texts concerning 'akhlaq'

and 'adab'—moral philosophy and etiquette—examining classical works by scholars such as Al-Ghazali and Ibn

Miskawayh(Abd. et al., 2021). This wasn't a superficial scan; it demanded a deep immersion, identifying core

virtues, their definitions, and the practical methodologies for their cultivation as envisioned within Islamic

tradition. Simultaneously, we embarked on a systematic exploration of contemporary digital sociology, media

studies, and psychology. We discarded outdated theories that focused merely on technological access, instead

patience, truthfulness, intellectual openness, communal responsibility—was held up against the prevailing

operational logic and observable effects of social media(Akib, 2024). We asked, for instance, 'How does the

algorithmic amplification of content affect the Islamic virtue of intellectual humility, which requires seeking

truth beyond immediate gratification?' or 'Does the performative aspect of online identity fundamentally

This involved a meticulous deconstruction of arguments, identifying points of convergence and, more crucially,

divergence between the traditional Islamic ideal and the digital reality. We were building a theoretical synthesis,

not merely compiling a bibliography. It required constant cross-referencing, questioning assumptions in both

fields, and identifying where the existing conceptual tools of one tradition might illuminate the blind spots of

the other. The rigour lay in the intellectual wrestling match, in the persistent probing of how the inherent design

The relentless quest for digital affirmation, one finds, fragments the very core of one's internal moral compass.

Every 'like' or 'share' delivers a fleeting dopamine hit, training the user to prioritise external validation over quiet

introspection or adherence to divinely ordained principles. This creates a deeply unsettling feedback loop;

authentic action, born of sincere intention, gradually yields to performative piety, where religious acts become

mere content for public consumption. Sincerity, a cornerstone of Qur’anic character, corrodes under this

incessant digital scrutiny, becoming less about God's pleasure and more about human applause. Such a shift in

Beyond this, the ubiquitous algorithms, designed for engagement, systematically foster echo chambers and filter

bubbles. These digital enclosures, rather than encouraging a balanced worldview, solidify existing biases and

actively discourage exposure to dissenting opinions. Intellectual humility, a virtue that demands openmindedness

Then there is the issue of attention span, a dwindling resource in the age of infinite scroll. The Qur’an repeatedly

calls for reflection (tadabbur), contemplation (tafakkur), and deep engagement with its verses and the world

around us. Yet, social media trains the mind for fleeting engagement, rapid topic switching, and superficial

information processing. This erosion of sustained attention makes it incredibly difficult to truly ponder, to engage

profoundly with scripture, or to reflect deeply on one's actions and intentions. Such a scattered mental disposition

actively works against the cultivation of a grounded, reflective, and spiritually aware character. It promotes

Finally, the ease with which gossip, slander, and backbiting (ghibah and namimah) can spread across platforms

presenting a narrowed, self-confirming reality. This leads to a kind of intellectual hubris, where one's own biases

are continually affirmed, and dissenting voices are either filtered out or aggressively dismissed. Such an

environment actively works against the Qur’anic call for reflection (tadabbur) and contemplation (tafakkur),

which require a broad, enquiring mind. This situation arguably fuels sectarianism and intolerance within Muslim

communities, as individuals become less equipped to engage with differing interpretations or opinions, preferring

the comfort of their ideological bubble. The theoretical implication here is that traditional Islamic epistemology,

with its emphasis on diverse sources of knowledge and critical inquiry, finds itself directly challenged by the

are announced, represents a significant tension with the Islamic emphasis on humility ('tawadhu'') and sincere

religious experience, making sincerity harder to achieve. We must confront the discomforting possibility that

undermines the capacity for deep reflection and sustained spiritual engagement. A mind trained for constant

distraction struggles to meditate on the profound meanings of Qur’anic verses or to engage in lengthy, focused

prayer. This has grave implications for the development of 'sabr' (patience) and 'hikmah' (wisdom), both of which

demand sustained effort and mental stillness. The theoretical impact here is a questioning of how character,

traditionally understood as a stable disposition developed through consistent practice and reflection, can possibly

form in an environment antithetical to these very conditions. It is entirely possible that we are witnessing the

emergence of a 'liquid character'—one that is fluid, easily influenced, and perpetually adapting to external

and Discourses in Bangladesh. Journal of Religious and Social Studies, 4(1 Jan-Jun), 29–38.

use and college students' life satisfaction, trust, and participation. *Journal of Computer-Mediated

Imran Verses 190-191). Sinergi International Journal of Islamic Studies, 1(2), 85–91.