Dr. AbulGafar Olawale Fahm and Prof. Dr. Britta Frede on the Impact of Digital Technology on Islamic Learning
Media records
Abstract
- Abstract
- In this episode of the Cluster Conversation, Cluster fellow Dr. AbdulGafar Fahm talks with this host Prof. Dr. Britta Frede on his Cluster project, in which he investigates the transformative role of digital technology on Islamic learning within Nigerian Muslim societies, with a focus on the ethical implications that arise in the contemporary digital landscape. Digital technology, including social media platforms, online learning portals, and mobile applications, has redefined traditional methods of religious education, making Islamic teachings more accessible than ever before. However, this accessibility brings both opportunities and challenges.
People & roles
Origins & context
- Title
- Dr. AbulGafar Olawale Fahm and Prof. Dr. Britta Frede on the Impact of Digital Technology on Islamic Learning
- Language
- English
- Podcast series
-
Cluster Conversations
- Date
- February 26, 2025
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- Extent
- 47 minutes, 39 seconds
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Further details
- Episode number
- 29
Full text
- Transcript
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[Segment 1/3 | 00:00:00–00:20:00]
[00:00:00] Speaker 1: [music] Cluster Conversations, a podcast by Africa Multiple.
[00:00:18] Speaker 2: Hello everybody. Welcome to another episode of the Cluster Conversations. With you today is Britta Frede, a senior researcher within the cluster Africa Multiple. I currently hold the chair of Islamic Studies at the University of Bayreuth, but initially, I came to the cluster as a researcher already in 2019. By then, I joined the project "Toward an Islamic Culture Archive," a project that aims at developing a database that makes data on Islam in Africa accessible in various languages from the continent. The project includes a variety of colleagues based in African universities who work on Islamic learning in a broader sense, so from university training to the Quranic school and on more popular, informal settings, like, for example, madih circles or online preaching, therefore, environments that, broadly speaking, are not at a first glance categorized as learning environments, but still circle around Islamic knowledge and ways of spreading the word on Islamic ideas and concepts into the world. My own research centers around Islamic education, especially in various urban African contexts. My interest in the field of Islamic education is especially the religious journey of Muslim women within this field. So, I reflect on women's agency, their role in the educational landscape of Islamic learning, especially in the contemporary context, and their challenges, and I follow an intersectional approach to understand ongoing dynamics of gender, ethnicity, and language. With me today is a special guest, Dr. Abdul-Gafar Fahm from the University of Ilorin in Nigeria. Welcome. Dr. Fahm approached me quite a while ago and asked for options to collaborate with this very interesting and very fitting research project, "Impact of Digital Technology on Islamic Learning in Contemporary Nigerian Muslim Societies: An Ethical Exploration." His interest in Islamic online education is a focus that, at a first glance, seemed to be as being the perfect fit to what has been done so far in our collaborative research project on the Islamic Cultural Archive. Therefore, I was happy to invite him to apply for a cluster fellowship, and I was even more happy when it became reality to have him with us during this winter term from '24 to '25. Even though I thought, imagine that staying the winter in Bayreuth when coming from Nigeria might be a bit of a challenge, I really appreciate very much to host Dr. Fahm here in Bayreuth. Before we enter into the research topic itself, I would like to know first of all, how is it to come from Ilorin to Bayreuth, and how would you describe, after staying here now already for nearly five months, being a fellow at Africa Multiple, how does this experience add to your academic experiences, and in how far did your expectations differ from the experiences made now during your time here? I might have to add that Dr. Fahm is himself already an experienced researcher and university teacher. He holds the rank of reader in the Department of Religions at the University of Ilorin, Nigeria. Meanwhile, he has conducted his PhD in Islamic spirituality and contemporary society at the International Islamic University, Malaysia. Therefore, you have already traveled the world, and I would like to know how you would compare your experiences within these various academic environments and the benefits of looking beyond the own academic environments and get into exchange internationally. Please share with us a little bit of your view on these various academic cultures and your own journey within these multiplicity of academic institutions and work ethics.
[00:04:30] Speaker 3: Thank you very much, Dr. Frede, for the warm introduction and for hosting me here at the University of Bayreuth as a fellow at Africa Multiple Cluster of Excellence. It's truly an honor to be part of this esteemed academic cluster and to contribute to the ongoing discourse on Islamic learning in Africa. To begin with, transitioning from Ilorin, Nigeria, to Bayreuth, Germany, has been an enriching and thought-provoking experience on multiple levels, both personally and professionally. While I was certainly aware that coming to Europe in winter would be a significant adjustment, I must say that experiencing the Bavarian winter firsthand has been quite different from my everyday realities in Ilorin. The cold weather was an initial challenge, but what truly made the transition smoother was the warmth of the academic exchange, the cordiality within the cluster, the diversity of scholars working within the African Multiple Cluster, the breadth of perspectives, and the emphasis on interdisciplinary research have provided an excellent intellectual environment. And having been here for five months now, since October, I can confidently say that the experience has significantly broadened my academic horizons. It has allowed me to reflect on the intersections of my work on digital Islamic learning with broader themes in African studies, including knowledge production, religious transformation, the ethics of digitalization. So, the research culture at Bayreuth, especially within African Multiple Cluster of Excellence, fosters this deep theoretical engagement and interdisciplinary collaboration, which have been immensely beneficial to my project. So, the discussions, the workshops, the scholarly engagements here have given me the fresh insights into how digital religious learning in Nigeria is not an isolated phenomenon, but part of a larger global shift in knowledge production and dissemination. And when I compare Nigeria, Malaysia, and Germany, yes, these are different academic settings, and I've had the opportunity to engage in these different work ethics in these countries. So, for me, Nigeria, where I am a reader in the Department of Religions, is a place that is deeply tied to the broader socio-religious realities of Nigerian context. Islamic learning in Nigeria is dynamic. There is a strong presence of traditional institutions, as you might be aware, madrasas, Quranic schools, alongside modern universities-based Islamic studies. So, the academic structure, I will consider it rigorous, and with a focus on classical Islamic texts and contemporary issues. However, one of the major challenges in the country remains the limited access to digital research tools, funding constraints, infrastructural limitations that sometimes hinder research productivity. And for Malaysia, yes, I did my PhD in Malaysia, and the academic environment there was highly structured, strong emphasis on interdisciplinary research and Islamic ethics. I was exposed to diverse Muslim community in this country, Southeast Asian Muslims, Middle East Muslims, even African Muslims. So, that made me to appreciate more the Islamic scholarship within different cultural contexts. So, Malaysia is well-developed in terms of digital infrastructure. That provided me that valuable model for integrating, so one can even say the idea can be said to have emanated from the integration of technology into Islamic scholarship, can be said to have been birthed in that place. And in Germany, being a fellow at Bayreuth had added another important dimension to my academic experience. I thank you for this opportunity. And what strikes me most about the research culture here is the deep commitment to decolonial and critical approaches to knowledge. The emphasis on collaborative research, cross-regional perspectives, knowledge co-production, all these aligns well with my own interest in the ethical implications of digital religious engagement. The ability to interact with scholars from various backgrounds, I've met linguists, I've met anthropologists here, I've met historians, I've met different people from various backgrounds, so that has provided me a more holistic understanding of how digital technology is reshaping religious learning, not just in Nigeria, but across different African societies.
[00:10:43] Speaker 2: Thank you. Thank you for giving us these insights into your personal experiences of the various academic cultures. But I would like further to mention that you, beyond academia, you are an influential public intellectual in Nigeria who actively contributes to scholarly debates, conferences, and community initiatives. You have as well played a vital role in shaping policies and educational frameworks in your home country, so you advocate for innovative and ethical approaches to religious education, and you want to help bridging the gap between traditional and religious scholarship and modern educational methodologies. So, please tell us a bit more about why and how education has become a focus of your work, and how do you aim to bridge traditional religious scholarship and modern methodologies?
[00:11:43] Speaker 3: Yes, it's true. Education as a field of investigation has come into my attention since quite a while, and it has in one way or the other always been at the heart of my work. And my passion for it, I would say, stems from both academic and a deeply personal perspective. I firmly believe that education, particularly religious education, plays a crucial role in shaping societies, fostering ethical consciousness, and building bridges between different generations and worldviews. In Nigeria, where Islamic scholarship has a long and rich history, we are witnessing profound transformations in the way knowledge is acquired and transmitted. My focus has been on ensuring that these changes are not only embraced, but also navigated ethically and strategically, so that we preserve the depth and integrity of Islamic scholarship while making it accessible and relevant for contemporary learners. So, the intersection of traditional religious scholarship and modern educational methodologies is an area that requires careful thought and innovation. On one hand, we have a well-established system of Islamic learning that is rooted in centuries-old traditions of madrasa education, halaqa, ijaza-based scholarship. So, these systems, they emphasize discipline, they emphasize depth, they emphasize direct engagement with classical sources. On the other hand, we now have modern educational methodologies, you know, that prioritizes critical thinking, digital engagement, interdisciplinary learning, and even applied knowledge. So, the challenge is how to merge these two worlds in a way that preserves authenticity without being rigid, and embraces innovation without diluting scholarly rigor.
[00:14:15] Speaker 2: Yes, thank you for shifting to the digital aspect in your interest about education and ethics. Your interest in your ongoing research indeed focus on how digital technology reshapes Islamic learning in contemporary Nigerian Muslim societies. In this sense, your research delves into the profound transformation of digital platforms, online religious discourse, and virtual learning environments. So, I wonder, what are these digital platforms you are looking at, and in how far do they differ from offline environments? Could you tell us a bit more about the digital transformation of Nigerian landscape of Islamic education?
[00:15:00] Speaker 3: That's a great question, because understanding the specific digital platforms involved is key to appreciating how Islamic learning in Nigeria is being reshaped. In my research, I examine a range of digital platforms, including social media networks like Facebook, YouTube, WhatsApp, Telegram, and Instagram, as well as the specialized Islamic apps, online learning portals, and digital libraries. So, these platforms function as virtual classrooms, discussion forums, and spaces for religious engagement, and that creates that new modes of interaction between scholars, students, and even lay audiences. So, one of the biggest differences between these digital platforms and the traditional offline environment is the shift in the structure of authority and learning. When you look at traditional learning, Islamic, we see it as engaging in more of face-to-face interaction. We see study circles like halaqat, we see mosque-based sermons. So, these settings emphasize teacher-student relationship, is more of oral transmissions, we see more of community validation. So, learning in these spaces is often hierarchical, with established scholars acting as gatekeepers of religious knowledge. However, in the digital sphere, so this structure is being disrupted, I think, in many ways. One of the ways I can think of is in terms of accessibility. A student in a remote village can now listen to Friday sermons by a prominent scholar in Lagos, which is one of the urban cities in the country, and even follow live sessions from scholars based in the Middle East and things like that. So, this ease of access removes geographical barriers, but also, I can see it introducing concerns around fragmented learning, as students may not receive that structured and contextualized teaching. That is one way, this radical expansion that we see. Then, another way we can think of it is that digital platforms allow for greater interactivity and what we may even call the democratization of knowledge. Because when you look at the traditional classroom, questioning a scholar can sometimes be intimidating or discouraged, whereas on social media, we see people freely discussing, they post challenges, they even dispute some interpretations by scholars in the comment sections and this kind of places. So, this dynamic approach fosters that critical engagement, but we also see the tensions around religious authority as individuals without formal training, they gain significant influence online. So, in terms of greater interactivity and democratization of knowledge, yeah, we see that. And also, we see one of the key transformations, I would say, is the speed and volume of information flow. So, offline Islamic learning often follows a slow, meticulous process, emphasizing memorization, interpretation, discussions over time and things like that. But in digital platforms, we see this interest in rapid consumption. That is why we see short video clips, we see infographic-based fatwas, we see bite-sized religious contents that dominate the online spaces. So, while this makes Islamic knowledge more accessible, we also see the risk of, you know, a situation where misinformation, decontextualization of religious rulings, we see the spread of unverified teachings, these are the setbacks that we see in this easy access to this kind of information. But in terms of the broader transformation of Nigeria's Islamic educational landscape, we can see it in three folds. Hybrid form, we see independent religious influencers, and we see the rise of digital dawah. When we talk of hybrid form, we see traditional institutions, they now adopt digital tools. Many prominent scholars, they now stream their lectures, they maintain active social media presence, and even use WhatsApp groups for student-teacher interactions. So, this hybridity allows them to maintain their traditional authority while reaching a wider audience. And then, we also see the rise of independent religious influencers, who may not have gone through the traditional ijaza system, but they have built large followings through engaging digital content. So, these influencers, they often address contemporary lifestyle issues, making religion relatable to the youth, but sometimes at the expense of theological depth. And finally, we see the rise of digital dawah, which has become highly professionalized, with organizations and individuals using sophisticated media production, search engine optimization, and targeted content to propagate their views. So, this has intensified competition within the religious marketplace, as different groups, they vie for attention and influence in the digital space.
[00:20:59] Speaker 2: Yes, thank you. This is really a fascinating landscape you are describing, and it shows how much dynamics are in there. But you also mentioned already some of the challenges, and your project is called "An Ethical Exploration." So, I wonder, what are the ethical challenges you are looking at, and what are the ethical concerns that arise from this digital transformation?
[00:21:28] Speaker 3: Yes, the ethical dimension is indeed central to my research, because as digital technology becomes more integrated into Islamic learning, it brings about several ethical concerns that need to be critically examined. One of the primary ethical challenges is the issue of intellectual property and the integrity of knowledge. In the digital space, religious content is easily copied, edited, and shared without proper attribution or context. This can lead to plagiarism, the distortion of scholars' views, and the spread of fabricated or weak narrations. So, ensuring the authenticity and reliability of religious information online is a major ethical concern. Another key ethical issue is the commercialization of religious knowledge. Many digital platforms, they rely on monetization models, you know, that reward sensationalism, clickbait, and controversy. So, this can incentivize scholars and content creators to prioritize popularity and engagement over scholarly accuracy and ethical responsibility. So, the commodification of dawah, where religious teachings are packaged as consumer goods, raises important questions about the sincerity and purpose of religious learning. We also see ethical concerns related to online behavior and the quality of discourse. The anonymity and distance provided by digital platforms can sometimes foster toxic behavior, including cyberbullying, sectarian hostility, and the quick condemnation of differing views. So, this undermines the Islamic ethical principles of adab al-ikhtilaf, which is the etiquette of disagreement, and also the principle of husn al-dhann, which is assuming the best of others. So, promoting respectful and constructive dialogue online is a significant ethical challenge. Finally, there is the ethical issue of digital divide and exclusion. While digital technology has made learning more accessible to many, those without reliable internet access or digital literacy are left behind. This can exacerbate existing inequalities in access to education and religious resources, particularly in rural areas. So, addressing these disparities and ensuring that digital learning is inclusive is an important ethical responsibility.
[00:24:35] Speaker 2: Yes, thank you. This is really a comprehensive overview of the ethical challenges, and it shows that it's not just about the technology itself, but how it affects the social and moral fabric of the community. So, as we are coming to the end of our conversation, I would like to ask you, what are the main takeaways or recommendations you hope to generate from your research, and how do you see the future of Islamic learning in Nigeria?
[00:25:07] Speaker 3: Through this research, I hope to contribute to a more nuanced understanding of the digital transformation of Islamic learning in Nigeria, highlighting both its potentials and its pitfalls. One of the main takeaways is the need for a collaborative and proactive approach to digital ethics. This involves scholars, educators, tech developers, and the community working together to establish guidelines and best practices for online religious engagement. We need to foster digital literacy that includes ethical awareness, critical thinking, and a commitment to respectful discourse. I also hope to encourage traditional Islamic institutions to strategically embrace digital tools while preserving their core values and pedagogical strengths. This means using technology to enhance, not replace, the deep, relational, and structured learning that characterizes traditional scholarship. By doing so, we can create hybrid models of education that are both authentic and innovative. Looking to the future, I see Islamic learning in Nigeria continuing to evolve in dynamic ways. The digital space will remain a key arena for religious discourse and education, but its success will depend on how we address the ethical challenges it presents. If we can navigate these challenges successfully, digital technology can be a powerful force for positive transformation, making Islamic knowledge more accessible, fostering inclusive learning communities, and promoting ethical values in the digital age.
[00:27:05] Speaker 2: Thank you very much, Dr. Fahm, for this very insightful and engaging conversation. It has been a pleasure having you as a fellow at the Africa Multiple Cluster of Excellence, and I wish you all the best in your ongoing research and future endeavors.
[00:27:22] Speaker 3: Thank you very much, Dr. Frede. It has been an honor and a privilege to be here, and I am deeply grateful for the support and the stimulating academic environment provided by the cluster. Thank you.
[00:27:35] Speaker 2: And thank you to our listeners for tuning in to this episode of Cluster Conversations. We hope you enjoyed it, and we look forward to welcoming you to our next episode. Goodbye. [music]
[Segment 2/3 | 00:20:00–00:40:00]
[00:00:00] Speaker 1: They've gained more prominence, you know, even beyond the traditional scholars. And we've also seen the rise of this AI-assisted Islamic learning. So, these are the ways that we've seen this transformation.
[00:00:15] Speaker 2: Wow, so obviously, Islamic education is a quite broad topic in this sense, and somehow, the Islamic discourse draws very much on the topic of knowledge. And somehow, education and studying are focal points in Islamic discourse. However, many practices in the offline, but even more in the online space, cannot always sharply be distinguished between learning space and somehow a kind of entertainment, it seems. So, I'm thinking about circles of praising the Prophet, for example, or gatherings that recite certain poetry dealing with the Prophet's life in very social gatherings. Here, it already becomes difficult to separate entertainment aspects from education. However, in the digital space, new formats add to the already broad repertoire of Islamic educational settings, and I believe drawing a line between the educative and the entertaining becomes even more tricky in this respect. So, how do you deal with this in your research, and where do you draw a line between learning and entertainment when it comes to the choosing among these digital environments that you want to analyze for your research questions?
[00:01:37] Speaker 1: I must say that that's a very insightful question, and it speaks to one of the core complexities of digital Islamic education today. The, in terms of the distinction between learning and entertainment in Islamic discourse, I would say is fluid, particularly because Islamic traditions historically encompass both formal instruction and more immersive experiential modes of engagement. So, whether through poetry, storytelling, or even collective recitations. But this is only amplified in the digital age where the formats of knowledge transmission are increasingly hybridized. So, my own approach in my own research is that I take a contextual and functional approach rather than trying to impose these rigid definitions of education and entertainment. What I mean by this is that rather than, you know, drawing a strict binary between the two, I look at how digital Islamic content functions within the specific communities and how audiences engage with it. So, we have live stream lecture on Islamic jurisprudence, it can serve as educational content and also as a social gathering where, you know, people interact in the chat, you know. Nasheed video, for example, on YouTube may be enjoyed as a form of religious entertainment, but also, we can say it conveys theological teachings in an accessible way. So, navigating the learning-entertainment spectrum, there are various ways I approach it in my own work. One, I mean, in terms of, I look at intent, intent of the content creator, because some digital Islamic scholars and influencers explicitly frame their content as instructional, while others, they aim for a mixed learning and engagement kind of thing. And we also see some, I mean, I also look at audience receptions and engagement, you know. How do users interact with the content? Are they taking notes? Are they discussing? Are they applying what they learn? Or is it about social bonding and affective experiences? So, I look at that, I look at it from that angle, too. So, the format and platform also is important. Platforms, for example, like TikTok, like Instagram, naturally, they lean towards engaging short-form content that blurs the lines, you know, between learning and entertainment. So, when you look at YouTube, when you look at some Islamic e-learning sites, you will see that they tend towards more structured kind of education. There is issues of knowledge transmission versus religious experiences, too. When you look at the gatherings of Mawlid, Sufi dhikr sessions, or even communal storytelling, these have been, as long, served as educational and devotional purposes. But in digital realm, this fusion is even more pronounced, you know, with digital sermons, with religious podcasts, you know, fostering both intellectual and emotional, emotional engagement. So, where do I draw the line in this instance? So, rather than just strictly defining learning, what is learning, what is entertainment, I categorize digital Islamic content based on degrees of structured learning. So, structured digital learning, that's online courses, Islamic e-learning platforms, recorded lecture series. And we have the semi-structured learning, we can, for example, talk about YouTube lectures, we can talk about digital khutbahs, we can talk about podcast discussions on religious topics. These are semi-structured learning, the way I see it. And then, we have the experiential and devotional learning, maybe the digital dhikr, the religious storytelling, the nasheeds, the, you know, prophetic poetry recitations. These are experiential and devotional learning for me.
[00:06:24] Speaker 2: I see. So, somehow, the already existing formats in the offline environment seem to translate quite well into the online sphere, I think. However, I guess there are some changes to mention when reflecting about what the digital shift means on the ground. And you are examining in your research as well the opportunities presented by these digital platforms, such as, for example, the increased accessibility to Islamic knowledge. Could you elaborate a little bit on this aspect by giving us some examples of increased accessibility and what kind of new questions arise through this for the dynamic within the Nigerian Islamic sphere?
[00:07:10] Speaker 1: One of the most profound transformations, you know, brought by digital platforms is the unprecedented increase in accessibility to Islamic knowledge. In the past, Islamic learning in Nigeria was largely dependent on physical proximity to scholars, madrasah institutions, mosque-based study circles. Today, with mobile internet penetration growing rapidly, I think since around 2010, digital platforms have effectively, you know, removed many of these barriers, allowing people to engage with Islamic knowledge anytime, anywhere. For instance, when you look at platforms like YouTube and Facebook, it has become digital pulpits, you can say, you know, where Islamic scholars, both traditional and contemporary, they broadcast live sermons, tafsir sessions, you know, fiqh discussions and things like that. So, a scholar in Kano or Sokoto can now reach audiences, not just in Nigeria, but across the West African regions and even globally. So, when you look at WhatsApp and Telegram groups, they serve as that virtual study circles, you know, where students can engage with teachers in real time, you know, discuss religious matters and access, you know, scholarly resources without needing to be physically present in a madrasah. So, and when you look at platforms like Muslim-focused mobile apps, you know, they provide that access to Islamic texts, you know, fatwa services, and even AI-powered Quranic recitation tutors. So, these are some of the ways in which I see this transformations.
[00:09:07] Speaker 2: So, listening to this broadening of accessibility, it seems at a first glance to carry lots of positive aspects. However, when we think about digital media, especially these days, one point becomes often stressed, and that is the issue of so-called fake news, or to put it more academic, cases of misinformation. So, is the religious digital space dealing with the same issue, and especially how do we measure fake news in the religious sphere? So, I mean, there are anyhow lots of controversies going on between various Islamic scholars and their varieties in doctrinal orientation. So, I'm thinking about Shia and Sunni, for example, both communities are present in Nigeria, or about controversial discourses between Sufi scholars or non-Sufi scholars, or the strong presence of the Izala movement within the digital space in Nigeria. So, when being in such debated spaces, such as religious discourse, a field with lots of competitors and heated discourse, can we talk about misinformation, and could you give us an example for this and elaborate a bit on how Nigerian religious scholars then went about such challenges?
[00:10:32] Speaker 1: So, the issue of misinformation is a significant concern in the digital religious sphere. But, I mean, as it is in other areas, I want to assume. So, when we talk about misinformation in this context, it is not just about outright falsehoods, but also about misinterpretation, can also be about decontextualization of religious texts, and the selective, you know, framing of theological arguments to serve particular ideological or political interests. So, in Nigeria, where the Islamic landscape is diverse, you know, we have, you've mentioned also the differences, the Shia, the Sunni, the Sufi, non-Sufi, all this are still there within the, in the country. So, the digital space has become an arena for intense debates. This is what we are seeing. And these debates, while sometimes fostering critical engagement, they also present us with the risk of misinformation, particularly when complex theological or legal discussions are reduced to viral social media snippets or even memes or, or WhatsApp forwards that, you know, lack scholarly rigor. So, you ask for an example of misinformation. One of the prominent examples that can, that comes to mind is the controversy surrounding the permissibility of celebrating the Mawlid. And this has been, of course, a long-standing point of debate between scholars from the Sunni world, the Sufi world and non-Sufi world. So, the view, I mean, for example, the Izala scholars, for example, they reject it as an innovation. But the Sufi scholars, they view it as an important expression of love for the Prophet. So, and in recent years, social media, we can say, has amplified this debate, you know, with both sides circulating videos, messages, attempting to discredit the other. In one particular instance, a widely, you know, shared video purportedly showed a well-known Sufi scholar admitting that celebrating Mawlid was not part of early Islamic tradition. However, it turned out that the video was selectively edited, you know, cutting out crucial parts of his arguments where he explained that while not an obligation, it serves as a beneficial cultural practice that reinforces the remembrance of the Prophet. So, this selective editing, you know, fueled that, fueled the polarization and hostility between these two group. Now, you also ask how these, the Nigerian scholars have responded to this misinformation. Yes, you know, different scholars, they took different approaches to counter misinformation. We have some that embraced digital platform, they use it to clarify their positions, you know, create a counter content to refute false narratives. And we also have some that have encouraged media literacy within the Muslim communities, you know, they emphasize the need to verify information before, you know, sharing it. And we also have scholars, you know, so you will see them as like three classes. Some that are using it, some that are using it to educate people on, to verify information, and some that, you know, have called for a revival of the traditional learning methods, you know. So, they, they emphasize more of mentorship, they talk about face-to-face study circles to ensure that digital engagement does not replace that proper, in quote, of course, scholarly guidance. So, so scholars have used digital media to address misconceptions about their respective positions, rather than outrightly, you know, dismissing opposing views. Some scholars have, you know, started engaging in more structured digital debates, you know, using live streams or recorded discussions where, you know, both sides can present their arguments with proper citations and references. And so, this does not always, of course, prevent conflicts, as misinformation often, of course, spreads faster than corrections. So, the broader challenge, I will say, is that there is no formal mechanism to regulate religious digital content in Nigeria. Unlike the traditional Islamic scholarship where rigorous methods of verification exist, the digital platform does not, you know, enforce scholarly accountability. This means that virtually anyone can just produce or disseminate religious content, even if they lack the proper training. So, this diffusion of religious knowledge is both empowering and risky, I would say, because it allows for greater accessibility, but also, it opens the door for theological distortions and the spread of extremism in some cases. So, digital expansion is there, yes, it introduces new complexities to the dynamics of Islamic authority and interpretation in Nigeria, and there is concerns for misconceptions and, and things like that. So, that has affected a lot the, the interactions between the scholars and the people that consume some of these contents.
[00:16:51] Speaker 2: Yes, very interesting. So, one of your specific interests is the ethical implications of digital religious engagement. In how far does ethics come into play here? So, do you think that this new technology demands to reflect more thoroughly about the ethical than before the introduction of such technical innovations? Or to put it into different words, what are the specific ethical challenges within the field of Islamic education, and how does the digital space demand for new answers in the field of ethics?
[00:17:31] Speaker 1: Yes, ethics is at the very heart of digital religious engagement, especially in the context of Islamic education. Digital technology has not only expanded access to knowledge, but it has also raised complex ethical concerns or questions that demand careful reflection. When you look at traditional Islamic scholarship, it has long been operated within the well-established ethical framework. Principles of knowledge verification, tahqiq, chains of transmission, the isnad, and even scholarly accountability have ensured that, you know, religious teachings maintain integrity and authenticity. However, the digital space disrupts these structures in a way, or in ways, I should say, that require new ethical considerations. And one of them is the, in terms of the knowledge authenticity and authority, because when you look at it, one of the core ethical challenges in digital Islamic learning is the question of authenticity. How has the right, or who has the right to teach Islam online? In traditional settings, religious authority is established through years of scholarly training, you see mentorship, you see rigorous study, but digital platforms allow virtually anyone, you know, to assume the role of a teacher, regardless of their credentials. So, this has led to diffusions of knowledge, but it has also created an, an environment where misinformation, half-truths, even intentional distortions of Islamic teachings can spread unchecked. So, ethical questions that arise from this kind of situation is, should, should there be standards for online religious instructions, or, and who should enforce them, and how do we ensure that learners can differentiate between authoritative scholarship and personal opinion? So, that is one. Then, there is also the ethics of misinformation and misinterpretation, because the speed at which information is disseminated...
[Segment 3/3 | 00:40:00–end]
[00:00:00] Speaker 1: Online is is a concern. In Islamic, in traditional Islamic learning, knowledge is acquired through careful study, there is deliberation, there is dialogue. But in digital age, we see how knowledge or information is spread. Complex theological discussions you see in short clips, memes, viral posts. So, this can lead to decontextualization or oversimplification and even misinterpretation of Islamic teachings. And also, extremist narratives, you know, can find fertile ground online where content is often algorithmically, you know, amplified based on engagement rather than accuracy. So, this also raises questions, you know, about responsibility of of content creators, about platform designers, and users in, you know, in ensuring that digital Islamic knowledge remains reliable and does not contribute to ideological extremism. Then there's also the privacy and surveillance, you know, in some countries this is an issue. Many digital platforms collect vast amounts of data on their users, including their religious inquiries, interactions. So, in some cases, governments, you know, and entities like that, they use digital monitoring to track religious discourse, particularly in politically sensitive context, you know. So, this raises serious ethical questions about, you know, freedom of religious expression, digital privacy, the potential consequences of surveillance in religious community. So, how do we protect the privacy of individuals seeking Islamic knowledge online? What are the, you know, the the ethical implications of AI-driven moderation of religious content? There's the economic exploitation aspect too, a more recent concern, of course, in in commercialization, that's the issue of commercialization of Islamic knowledge in digital spaces. Many Islamic courses, online seminars, exclusive digital religious contents, they are monetized, you know, and they require subscription fees, access payment, you know. We are not saying this is wrong for scholars or educators to compensate to be compensated for their work, but it raises concerns for accessibility. Does digital Islamic learning, does it become something of a privilege for those who can afford it, excluding the economically I mean, excluding the economically disadvantaged community? So, these are some of the issues that I see. But the possible responses, I will say, in terms of encouraging digital literacy among learners, that will be great, developing ethical guidelines for online Islamic scholarship, that can also help, creating community-driven verification system can also help in this regard, advocating for platform accountability, exploring ethical AI application in Islamic, all these can help to address some of these issues.
[00:03:22] Speaker 2: Yes, thank you so much, Dr. Fahm, for all these very interesting insights you gave us so far. A last question I do have for you. So, how do you see the future of Islamic learning and Islamic scholarship in Nigeria and maybe even beyond?
[00:03:39] Speaker 1: Thank you for that thought-provoking question. The future of Islamic scholarship in Nigeria and beyond is at, I would say, fascinating crossroads, shaped by both technological advancement and evolving social dynamics. Digital technology has already, you know, transformed how knowledge is transmitted. It has challenged traditional modes of learning and also created unprecedented opportunities for accessibility and engagement. So, when I look ahead, I see a few key trends shaping the future. One of them is the continued expansion of online Islamic education. You know, it will I mean, I'm thinking that religious knowledge, how it is acquired, is going to expand. We will see more scholars and institutions that will embrace digital platforms, incorporating artificial intelligence, virtual classrooms, interactive multimedia to all these to enhance, of course, learning. However, there is also the issue of I mean, important questions will also be raised about scholarly authority and the verification of religious knowledge in a space where content is increasingly user-generated. And also, we may witness a new balance between traditional Islamic learning and digital tools. While classical systems of scholarship rooted in person-to-person transmission, rigorous textual analysis will remain central, I'm thinking the digital platform will likely supplement rather than replace these methods. So, hybrid models that integrate both in-person and virtual learning environment may become the norm, making high-quality Islamic education more accessible to diverse population. And also, I'm also thinking that the ethical concerns, you know, surrounding misinformation, surrounding ideological extremism, surrounding the content regulation, you know, will become even more pressing because the responsibility of ensuring authentic, well-vetted Islamic knowledge online will rest not only on scholars, but also on digital platforms, digital platform makers, policy makers, the Muslim community themselves. So, collaborative efforts between religious institutions and tech developers will be crucial in addressing these challenges. And finally, I think the digital divide must be addressed to ensure equitable access to Islamic education. You know, while the urban, the tech-savvy populations may benefit immensely from these digital transformations, the rural, the underserved communities could be left behind. So, future policies, I believe, should focus on bridging this gap, you know, through investment in internet infrastructure, multilingual content, and even, I think, digital literacy can also help, digital literacy programs.
[00:07:10] Speaker 2: Thank you. Thank you so much for sharing all these thought-provoking ideas and as well for taking your time for this conversation. I really enjoyed, and it was a real pleasure to host you here as a fellow at Africa Multiple Cluster of Excellence at the University of Bayreuth.
[00:07:28] Speaker 1: Thank you very much.
[00:07:29] Speaker 2: Thank you.Value Annotations
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