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The Utilization of Social Media in Grounding the Recitation of the Qur'an in Recitation of Mujawwad: A Study of Islamic Education in the Digital Era Adistian 1.
Mansyur 2.
Ahmad 3.
Abdul Fattah 4.
St Muthahharah 5.
Mursyid Fikri 6 Universitas Muhammadiyah Makassar-Indonesia Universitas Mega Rezki Makassar-Indonesia Corresponding Author : * adistian@unismuh.
Received: July 08, 2026 Review : July 15, 2026 Accepted : July 18, 2026 DOI : https://doi.
org/10.
47625/fashluna .
ABSTRACT
This study discusses the use of social media in grounding the recitation of the Qur'an in mujawwad recitation: a study of Islamic education in the digital era.
The development of social media has provided a new space for the community to learn, preach, and spread Islamic values.
Qur'an recitation that was previously more widely studied in mosques.
Islamic boarding schools, and taklim assemblies is now also developing through digital platforms such as YouTube.
TikTok.
Facebook, and Instagram.
This study aims to analyze the role of social media in grounding mujawwad recitation and examine its implications for Islamic education.
This research uses a library research method by collecting data from books, journals, scientific articles, and other relevant references.
Data collection techniques are carried out through editing, organizing, and finding, while data analysis is carried out through data reduction, data presentation, and verification.
The results of the study show that social media plays a strategic role as a means of digital da'wah, a medium for learning the Qur'an, and strengthening people's Qur'anic literacy.
Mujawwad recitations spread through social media are able to increase the interest of the public, especially the younger generation, to listen, learn, and love the Qur'an.
From the perspective of Islamic education, the use of social media reflects the dimensions of ta'lim, tarbiyah, and ta'dib.
However, social media cannot replace the role of teachers in learning mujawwad recitation which requires direct guidance.
Therefore, social media can be an effective instrument of Islamic education and da'wah of the Qur'an if used wisely, educationally, and while maintaining the glory of the Qur'an.
Keywords: Social media.
Mujawwad recitation, al-Qur'an.
Islamic education.
INTRODUCTION
Pioneering and developing Islamic activities on social media is not an easy job, but a challenge that needs to be fought in human life.
Of course, this is a concern that the use of social media in the context of life also needs to have an impact on social media as part of the da'wah movement.
The Qur'an as a guide, a guide to life.
It is said to be a guideline, a guide if humans always read, understand and practice according to their abilities in life.
The Qur'an is not only a holy book that is read in worship, but also a guide to life that needs to be presented in personal space, family, society and even social media.
In this regard, in the context of a digital society, the space of human life is no longer limited to mosques, taklim assemblies, schools.
Islamic boarding schools, and homes, but also extends to social media.
Therefore, the use of social media to ground the reading of murattal and recitation of the Qur'an is important, as long as it is done with manners, knowledge, and responsibility.
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The above phenomenon illustrates that there is a big change in distributing Qur'an readings on social media as a new space in disseminating readings so that it can have an impact on anyone.
This is not only limited by the space between teachers and students, but can also become a culture in interacting with the Qur'an, whenever and wherever it is.
Social media is currently very developed and needs to be used by media that is widely used by the public.
Especially in grounding the Qur'an in the recitation of mujawwad, it is very important to be mobilized as a da'wah movement.
As in the Qur'an emphasized in surah aliImran /3: 110 :
a a a a Eaa OIa cac aU a OAa Oa a aIa Uaa auaa Oa aIa aIa cac a Oa a a a a au oA a Aan aA Auao a a a a si a a A 110 aAoaIA a auaaIa a ao a c a a aIa aIa Oa au uaa a a iA Translation:
You (Muslim.
are the best people born for mankind .
s long a.
you command .
o d.
what is right, prevent from what is wrong, and believe in Allah.
If the Ahlulkitab had believed, it would have been better for them.
Some of them are believers and most of them are wicked.
Based on the above verse, it shows that the command to invite goodness is part of da'wah.
In this case, grounding the Qur'an on social media in order to invite kindness by reading more, and listening to the Qur'an.
As some people say that reciting on social media can cause riya, arrogance and only looking for followers.
This statement is as if people who invite good things on social media cause arrogance, riya and hope for praise, even though what is done depends on the intention and becomes a da'wah movement on social media.
Thus, grounding the Qur'an in mujawwad recitation by utilizing social media to minimize excessive content such as opening the aurat, the word fasik, and becoming a da'wah medium in interacting with the Qur'an.
RESEARCH METHODS
This study employed a qualitative research design using a Systematic Literature Review (SLR) approach to examine the utilization of social media in grounding tilawah mujawwad from the perspective of Islamic education in the digital era 2.
The SLR approach was selected because it enables researchers to systematically identify, evaluate, and synthesize previous empirical and conceptual studies in order to generate comprehensive theoretical insights and identify research gaps3.
The review process followed the Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines to ensure transparency, rigor, and reproducibility throughout the literature selection process4.
The literature search was conducted between May and June 2026 using four academic databases, namely Scopus.
Directory of Open Access Journals (DOAJ).
Google Scholar, and Crossref.
The search strategy employed combinations of keywords such as social media, digital da'wah.
Qur'anic recitation, tilawah mujawwad.
Islamic education, digital learning.
Qur'anic literacy, tajwid, and digital religion.
Boolean operators (AND and OR) were applied to improve the precision of the search process.
The search was limited to publications written in Ministry of Religious Affairs of the Republic of Indonesia.
Al-QurAoan for Easy Memorization with ColorCoded Tajwid and Translation (Bandung: Cordoba, 2.
, p.
Yu Xiao and Maria Watson.
AuGuidance on Conducting a Systematic Literature Review,Ay Journal of Planning Education and Research 39, no.
1 (March 2.
: 93Ae112, https://doi.
org/10.
1177/0739456X17723971.
Hannah Snyder.
AuLiterature Review as a Research Methodology: An Overview and Guidelines,Ay Journal of Business Research 104 (November 2.
: 333Ae39, https://doi.
org/10.
1016/j.
Matthew J.
Page et al.
AuThe PRISMA 2020 Statement: An Updated Guideline for Reporting Systematic Reviews,Ay Research Methods &amp.
Reporting.
BMJ 372 (March 2.
: n71, https://doi.
org/10.
1136/bmj.
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English and Indonesian published between 2015 and 2025 to capture the most recent developments concerning digital Islamic education and social media.
The retrieved publications were screened using predetermined inclusion and exclusion The inclusion criteria comprised: .
peer-reviewed journal articles.
studies discussing social media.
Qur'anic recitation.
Islamic education, digital da'wah, or digital religious learning.
articles indexed in Scopus.
DOAJ, or nationally accredited journals.
full-text availability.
empirical or conceptual studies directly relevant to the objectives of this research.
Publications were excluded if they consisted of conference abstracts, editorials, book reviews, duplicate records, undergraduate theses, dissertations, or studies unrelated to Qur'anic education and digital media.
Following the PRISMA procedure, 268 records were initially identified through database After removing 37 duplicate records, 231 publications remained for title and abstract Subsequently, 170 studies were excluded because they did not meet the inclusion The remaining 61 full-text articles were assessed for eligibility, resulting in the exclusion of 36 publications due to insufficient relevance to the research objectives.
Consequently, 25 articles were included in the final qualitative synthesis.
Table 1.
PRISMA Literature Selection Process Selection Stage Records identified Duplicate records removed Records screened Full-text articles assessed Articles excluded Studies included in qualitative synthesis Number of Articles The selected studies were analyzed using thematic analysis following the six-step procedure proposed by Braun and Clarke5, consisting of .
familiarization with the literature, .
generating initial codes, .
searching for themes, .
reviewing themes, .
defining and naming themes, and .
producing the analytical report.
Through this analytical process, five major themes emerged: .
social media as a digital learning environment, .
the educational values of tilawah mujawwad, .
digital dissemination of Qur'anic recitation, .
Islamic educational implications of social media, and .
the reconstruction of digital Qur'anic.
RESULTS AND DISCUSSION
Social Media Social media is a digital platform that allows its users to interact with one another, share information, and build social networks online.
6 Social media refers to a group of internet-based applications built on the technological and ideological foundations of Web 2.
0, which allow users to create and exchange user-generated content.
This definition is very popular and widely used in academic articles.
7 Social media can also be understood through seven main functional Virginia Braun and Victoria Clarke.
AuUsing Thematic Analysis in Psychology,Ay Qualitative Research in Psychology 3, no.
2 (January 2.
: 77Ae101, https://doi.
org/10.
1191/1478088706qp063oa.
Putri.
Elisabeth Simawartin.
Thohiri.
Roza.
The Effect of Social Media Utilization on Marketing Strategies and Sales of MSME Products.
Ikraith-Ekonomika, 2025, 8.
, 314Ae327.
Lara N.
Wolfers.
What do you mean by Ausocial mediaAy? Introducing the Reporting Items for Social Media Research (RISoMeR) 192Ae204 https://doi.
org/10.
1093/anncom/wlaf009 Advance access publication 17 July 2025.
Annals of the International Communication Association, 2025, 49 FASHLUNA | PGMI Study Program.
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building blocks, namely identity, conversations, sharing, presence, relationships, reputation, and groups.
Rulli Nasrullah defines social media as an internet-based medium that enables users to present themselves, interact, collaborate, share, communicate with other users, and form social bonds virtually.
In his view, social media is not merely a communication tool, but rather a cyberspace that possesses distinctive characteristics, such as networks, information, archives, and interactivity, which contribute to the formation of new social structures in the digital Lestari explains that social media functions as a platform for self-expression and social interaction in the modern era.
Social media is not only used to exchange text messages, but also serves as a tool for shaping public opinion and influencing peopleAos perceptions of certain Its characteristics of openness and ease of access make it an important instrument in the transformation of social and cultural behavior in Indonesia today.
Kotler and Keller emphasize that social media has three main characteristics: it is participatory, open, and highly connected.
Through social media, communities can quickly form around shared interests, enabling information to spread virally.
For Kotler and Keller, the main strength of social media lies in its ability to amplify consumersAo voices and compel companies to become more transparent and responsive to market demands.
Based on the views presented above, social media can be understood as internet-based channels through which users can create, share, receive, and respond to content interactively, whether in the form of text, images, audio, or video.
It also enables the formation of communication networks among individuals, communities, and the wider public.
Furthermore, in the context of Islamic education, social media may be understood as a digital space used to convey values, knowledge, role models, and religious practices, including learning and the promotion of QurAoanic recitation through tilAwah mujawwad.
Al-QurAoan Etymologically, the QurAoan is derived from the word qaraAoaAeyaqraAouAeqirAAoatanAewa qurAoAnan (A)aa a Ae aoea a Ae aa aU Ae Oa ae UaA, which means Ausomething that is read.
Ay This meaning implies an encouragement for Muslims to read the QurAoan.
The QurAoan is also a verbal noun .
derived from al-qirAAoah (A)oA, which means Auto gatherAy or Auto collect.
Ay It is called so because the QurAoan gathers and combines various letters, words, and sentences in an orderly manner, so that they are arranged neatly and The QurAoan is the revelation of Allah, the Exalted, sent down to the Prophet Muhammad, peace and blessings be upon him, as guidance for all humankind.
Through this guidance, human beings are expected to take benefit from the QurAoan so that it may function as a source of direction in their lives.
This can be seen, for example, when a person reads the QurAoan consistently, thereby preserving the correct, beautiful, and proper pronunciation of its Furthermore, one should deepen their understanding of its meaning by analyzing the true intent of the QurAoanic verses so that they can be practiced in daily life.
The QurAoan is a perfect scripture and possesses extraordinary distinctions.
Kietzmann.
Hermkens.
McCarthy.
, & Silvestre.
AuSocial Media? Get Serious! Understanding the Functional Building Blocks of Social Media.
Ay Business Horizons 54, no.
: 241Ae251.
Nasrullah.
Rulli.
Teori Dan Riset Media Siber (Cybermedi.
Prenada Media, 2022, h.
Lestari.
Ambar Sri.
Media Narrative and Literacy.
PT Rajagrafindo PersadaAeRajawali Pers, 2023, pp.
85Ae87.
Philip Kotler dan Kevin Lane Keller.
Marketing Management, 15th Edition (Upper Saddle River.
NJ:
Pearson Education, 2.
, 642-644.
Ansori Lal.
Ulumul QurAoan: Principles for Understanding the Word of God, 3rd ed.
Jakarta: Raja Grafindo Persada, 2016, p.
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According to M.
Quraish Shihab, as cited in Anshori, the QurAoan literally means Authe perfect recitation.
Ay It is a name chosen by Allah that is truly appropriate, for since human beings first became acquainted with reading and writing five thousand years ago, no reading has ever been able to rival the QurAoan as a perfect and noble recitation.
Meanwhile.
Usman states that the QurAoan is not the word of human beings, but rather originates from Allah Almighty, and at the same time constitutes the greatest miracle granted to His Messenger.
Prophet Muhammad .
eace be upon hi.
The challenge of the QurAoan referred to here encompasses various aspects, including its structure, rhetoric, linguistic expression, and other dimensions.
The view above indicates that the QurAoan is a noble word, a perfect recitation, and the greatest miracle of the Prophet Muhammad .
eace be upon hi.
, which enlightens and provides guidance to his followers.
Therefore, the recitation of the QurAoan needs to be continuously promoted so that it may influence human behavior and become grounded in society through social media, without neglecting the values of tajwd, proper etiquette, and Islamic principles.
The QurAoan serves as a stimulus for humanity, as it contains truth and the foundations of a golden civilization that human beings can develop across various aspects of In this regard, the QurAoan can provide a stimulus for human beings to continually learn from it, as it is the truth that leads to salvation in this world and the Hereafter.
This also indicates that human beings need to read, reflect upon, deeply internalize, and practice the contents and meanings contained within it.
The presence of the QurAoan represents a golden civilization that guides humanity toward truth.
The QurAoan is a light within the heart.
When human beings make the QurAoan their source of guidance and direction through consistent recitation, and when they embody its teachings through righteous deeds, it will bring sweet and meaningful fruits in both the present life and the life to come.
In this regard.
Allah Almighty affirms in QS Al-IsrAAo/17:9:
An aI a a e ae U aueaeU oA a a a eaIe a aea aea a eU aae Ia A c aA aea aI Oa aeA a AaI a eoae Ia a eaOe aoa e aA Translation:
Indeed, this QurAoan guides to that which is most upright and gives glad tidings to the believers who do righteous deeds that they will receive a great reward.
Mujawwad QurAoanic Recitation Linguistically, tilAwah comes from the Arabic word talAAeyatlAetilAwah (A) Ae o Ae OA, which means qirAAoah (A)A, namely AurecitationAy or Aureading.
Ay Terminologically, tilAwah refers to the recitation of the QurAoan in a manner that clearly articulates its letters and is performed carefully in pronunciation, so that the meanings contained within it may be more easily Tilawah is the recitation of the QurAoan that cannot be separated from the guidance of the science of Tajwid, which aims to improve the quality of recitation so that it is beautifully pronounced and pleasing to hear among society, including teachers, qAriAo, uAfie, and students.
Usman.
Ulumul QurAoan .
st ed.
Yogyakarta: Teras Publisher, 2.
, p.
Adistian.
Mansyur.
AuThe Urgency of QurAoanic Education for Adolescents in the Digital Era.
Ay ALURWATUL WUTSQA: Journal of Islamic Education Studies, 2024, 4.
, 10Ae21.
Ministry of Religious Affairs of the Republic of Indonesia.
Al-QurAoan for Easy Memorization with ColorCoded Tajwid and Translation (Bandung: Cordoba, 2.
, p.
Hisyam bin Mahrus Ali Al-Makky.
Guidance for Improving QurAoanic Recitation .
st ed.
Solo: ZamZam, 2.
, p.
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For this reason, studying the science of Tajwid is considered fars kifAyah.
however, applying the rules of Tajwid in QurAoanic recitation is considered fars Aoayn.
Furthermore, in simple terms, mujawwad refers to a style of QurAoanic recitation that pays careful attention to the rules of tajwd, vocal beauty, melody or nagham, tempo regulation, and appreciation of the meanings of the verses.
Mujawwad is not merely the recitation of the QurAoan with a beautiful voice.
rather, it is a measured, well-structured form of QurAoanic recitation that remains fully subject to the rules of tajwd.
Based on one journal article, tilAwah mujawwad is described as a process of conveying the message of the QurAoan through a recitation style that is slower than murattal, employs specific melodic patterns, and remains grounded in the principles of qirAAoAt.
A careful examination of the views above indicates that tilAwah mujawwad is a style of QurAoanic recitation that contains an artistic dimension, integrating melody, tune, and variation in accordance with its established rules.
Furthermore, it represents a form of QurAoanic recitation that is connected to patterns of melody, rhythm, and variation without compromising the rules of tajwd.
It remains firmly guided by the principles of tajwd and aims to evoke a positive response from listeners.
Tilawah Mujawwad emphasizes the importance of paying attention to the elements contained within it.
Therefore, it is not only the aspects of voice, variation, and beautiful melody that need to be considered, but also the rules of tajwid and the values of proper In this way, the QurAoan that is recited becomes more graceful and beautiful through the integration of the essential elements of Mujawwad recitation.
The elements are as follows:
Tilawah Mujawwad must remain grounded in tajwid.
Tajwid serves to preserve the accuracy of letter pronunciation, the characteristics of letters, rules of recitation, vowel lengthening and shortening, nasalization, idgham, ikhfaAo, iqlab, qalqalah, and other rules of QurAoanic recitation.
Therefore, the beauty of the voice in mujawwad recitation must not compromise the correctness of the recitation.
Tilawah Mujawwad is characterized by a slow style of recitation.
However, slow recitation does not mean excessively lengthening the recitation of the QurAoan, such as in matters of mad or other letter characteristics.
Rather, it means reciting slowly while integrating nagham, so that the rules of recitation are presented beautifully and the characteristics of the letters are pronounced in accordance with the principles of tajwid.
Tilawah Mujawwad is closely connected to melody or musical patterns.
In mujawwad recitation, there are seven melodic modes that qaris and lovers of the QurAoan need to pay attention to as guidelines and pillars of mujawwad recitation.
These include Bayyati.
Hijaz.
Shoba.
Nahawand.
Rast.
Sika, and Jiharka.
Tilawah Mujawwad requires attention to breath and voice.
In the practice of Tilawah Mujawwad, great emphasis is placed on voice control and breath regulation so that the recitation can be performed beautifully and without causing fatigue while chanting it.
The harmony between voice and breath can be measured as an indicator of the recitation quality among lovers of the QurAoan.
Tilawah Mujawwad also requires attention to the etiquette of recitation.
One important aspect of reciting the QurAoan is having a sincere intention, so that what is recited can be deeply felt and carry spiritual value that touches the hearts of people.
Adistian.
Yaumi, et al.
The Development Model of QurAoanic Recitation Haflah Based on Islamic Educational Values in the Bima Community.
Alauddin State Islamic University of Makassar, 2026, p.
Mukhlis Aliyudin, dkk.
Religious Preaching through the Method of Mujawwad Tilawah Academic Journal for Homiletic Studies Volume 12 Nomor 2 .
13-22 ISSN 1693-0843 (Prin.
ISSN 2548-8708 (Onlin.
DOI: 10.
15575/idajhs.
5261 Accreditated by Kemristekdikti No.
34/E/KPT/2018
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Several points above can serve as guidance or a framework in tilawah mujawwad, which should be given due attention by qAriAo and qAriAoah, as well as by lovers of the QurAoan, when reciting the QurAoan in the mujawwad style.
When QurAoanic recitation is presented in the mujawwad form and integrated with the aforementioned aspects, it can provide a distinctive space for lovers of the QurAoan, producing beauty in the melodic recitation of the QurAoan without compromising the rules of tajwid or the proper etiquette of QurAoanic recitation.
Tilawah Mujawwad from the Perspective of Islamic Education Islam and education cannot be separated.
Islam itself is education, and education serves as a means through which the knowledge contained within Islam is transferred.
This means that, through education.
Islam can be more easily understood by human beings when it is taught through an educational process.
Islamic education may also be understood as an educational system that enables a person to lead his or her life in accordance with the ideals and values of Islam, which shape oneAos life and influence oneAos personality.
In other words, a person who receives Islamic education should be able to live in peace and prosperity, as envisioned by the ideals of Islam.
Thus.
Islamic education can be defined as an educational system that encompasses all aspects of life needed by the servants of Allah, just as Islam serves as a guide for all aspects of human life, both worldly and hereafter-oriented.
The following section explains several definitions of Islamic education as proposed by scholars, namely:
Omar Mohammad al-Toumy al-Syaibani stated that Islamic education is an effort to change an individualAos behavior in personal life, social life, and in relation to the surrounding environment through the educational process.
Musayyin Arifin, as cited in Arief, states that Islamic education is the conscious effort of devout Muslim adults to direct and guide the growth and development of studentsAo fitrah, namely their basic potential, through Islamic teachings toward the maximum point of their growth and development.
Yusuf Qardhawi, as cited in Arief, states that Islamic education is the education of the whole human being: the intellect and the heart, the spiritual and the physical dimensions, as well as morals and skills.
Ahmad Tafsir states that Islamic education is guidance given by one person to another so that he or she may develop optimally in accordance with the teachings of Islam.
Arifin states that Islamic education is an educational system that encompasses all aspects of life needed by the servants of Allah, just as Islam has become a guide for all aspects of human life, both worldly and hereafter-oriented.
Endang Saifuddin Anshari, as cited in Armai Arief, states that Islamic education is guidance provided by the educator to the physical and spiritual development of the learner through certain instructional materials, within a certain period of time, using certain Arifin.
Islamic Education: A Theoretical and Practical Review Based on an Interdisciplinary Approach .
nd ed.
Jakarta: Bumi Aksara, 2.
, p.
Omar Mohammad Al-Toumy Al-Syaibany.
Falsafah Tarbiyah Al-Islamiyah, translated by Hasan Langgulung with the title.
Philosophy of Islamic Education (Cet.
Ix.
Jakarta: Bulan Bintang, 2.
, p.
Armai Arief.
Reformasi Pendidikan Islam [Reform of Islamic Educatio.
st ed.
Jakarta: CRSD Press, 2.
, p.
Ahmad Tafsir.
Islamic Education in Islamic Perspective (Cet.
Bandung: Remaja Rosda Karya, 2.
Ahmad Tafsir.
Islamic Education in Islamic Perspective, p.
Arifin.
Islamic Education A Theoretical and Practical Review Based on an Interdisciplinary Approach (Cet.
II.
Jakarta: Bumi Aksara, 2.
, p.
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methods and available educational tools, with the aim of forming a particular personality, accompanied by evaluation in accordance with Islamic teachings.
Zakiah Daradjat argues that Islamic education is a process aimed at shaping the personality of a Muslim.
Furthermore, mujawwad recitation can be examined within the framework of Islamic Mujawwad refers to a style of QurAoanic recitation that incorporates rhythm, melody, and vocal variation while remaining firmly grounded in the rules of tajwid.
In this sense, mujawwad is not merely an aesthetic expression of beautiful vocal performance, but also an integral part of QurAoanic education.
It reflects a pedagogical process through which the reciter develops a deeper relationship with the QurAoan, both spiritually and ethically.
The concept of mujawwad may therefore be connected to three foundational concepts in Islamic education: taAolim, tarbiyah, and taAodib.
TaAolim emphasizes the transmission of knowledge, particularly the mastery of tajwid rules and proper recitation techniques.
Tarbiyah refers to the process of nurturing the learnerAos spiritual and moral growth through continuous engagement with the QurAoan.
Meanwhile, taAodib highlights the cultivation of adab, character, discipline, and reverence toward the QurAoan as the word of Allah.
The word taAodb in MuAojam al-Was is translated as training or habituation.
27 Mujawwad recitation, when associated with the concept of taAodib, provides habituation and training in QurAoanic recitation that integrates the etiquette of reading the QurAoan.
This includes reciting with sincerity and seeking the pleasure of Allah SWT, rather than seeking praise or showing off a beautiful voice.
In addition, learners are expected to develop proper manners in the process of learning, including respecting and appreciating the teachers who have taught them the QurAoan.
Furthermore, the word tarbiyah is a verbal noun .
derived from the word rabbaAe yurabbAetarbiyatan, which means education.
Terminologically, it refers to the act of nurturing, educating, and maintaining.
28 Al-Asfahani defines tarbiyah as the process of nurturing something gradually and in accordance with the limits of its capacity.
29 When associated with the concept of tarbiyah.
Mujawwad recitation offers an educational dimension that fosters love for the QurAoan, cultivates discipline and patience, and nurtures sincerity in understanding the QurAoan.
The term taAolim is derived from the Arabic root Aoallama, yuAoallimu, and taAolim.
Etymologically.
Aoallama means to educate, to teach, or to act as an instructor.
30 When Tilawah Mujawwad is linked to the concept of taAolim, it serves as a form of instruction that conveys knowledge of the rules governing QurAoanic recitation.
Its primary objective is to preserve the excellence, correctness, and aesthetic quality of the recitation.
Within this process, knowledge is transmitted regarding the refinement of QurAoanic reading, enabling the recitation to be performed and heard beautifully.
TilAwah Mujawwad in the Digital Era and Social Media The development of technology in the digital era is undeniable, as it is driven by the advancement of human thought.
However, such intellectual progress must be directed toward Arifin.
Islamic Education A Theoretical and Practical Review Based on an Interdisciplinary Approach.
Zakiah Daradjat.
Islamic Education ( Cet.
jakarta: Bumi Aksara, 2.
, p.
Al-MuAojam Al-Was.
Arabic Dictionary.
Jakarta: Angkasa, n.
, p.
Nurwahid Ihsanudin.
Islamic Education from the Perspective of Hadith: A Study of the Concepts of AlTarbiyah.
Al-TaAolim.
Al-TaAodib, and Al-Tazkiyah.
Journal of Education and Thought.
Vol.
No.
2, 2022, p.
Nurwahid Ihsanudin.
Islamic Education from the Perspective of Hadith: A Study of the Concepts of AlTarbiyah.
Al-TaAolim.
Al-TaAodib, and Al-Tazkiyah.
Journal of Education and Thought.
Vol.
No.
2, 2022, p.
Madona Agustin Sari.
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Ta'lim and Ta'dib.
Journal of Education Inspiration (ALFIHRIS).
Vol.
No.
1 January 2024, p.
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positive and impactful purposes, particularly in promoting the recitation of the QurAoan through tilawah mujawwad as a form of daAowah and education amid the widespread presence of digital content that often does not prioritize ethical values.
Technological development is part of the intellectual progress of humankind.
Therefore, efforts to popularize the QurAoan through tilawah mujawwad should not be limited to mosques.
QurAoanic education centers, or events such as the Musabaqah Tilawatil QurAoan.
Social media has also become a new space for presenting, disseminating, and teaching tilawah mujawwad.
Platforms such as Facebook.
TikTok, and YouTube serve as fields of daAowah for promoting the QurAoan virtually.
This reality requires attention and moral responsibility from QurAoan lovers to participate in bringing the QurAoan into the digital sphere.
The conditions and demands of the digital era require QurAoan enthusiasts to present proper and beautiful QurAoanic recitation as part of a virtual daAowah movement.
The expression of QurAoanic recitation in virtual spaces has given rise to a new phenomenon in this increasingly sophisticated era.
This study illustrates that the transmission of tilawah mujawwad among male and female QurAoanic reciters, as well as QurAoan enthusiasts, is no longer limited to the traditional relationship between teacher and student in the process of teaching and learning.
Rather, it has developed into a discursive tradition that can be downloaded, watched, and imitated by those who admire the beautiful recitation of the words of Allah.
Furthermore, in terms of the use of social media, the learning of tilawah mujawwad must still be properly supervised.
Social media functions to expand access, provide examples of good QurAoanic recitation, and increase motivation and interest in learning.
It also serves as a tool for connecting one person with another.
However, in terms of its role, social media is not yet able to replace the teacher, because learning QurAoanic recitation requires direct correction and guidance from an instructor.
Implications of Research Results The findings of this study indicate that social media has significant implications for the dissemination and popularization of tilawah mujawwad from the perspective of Islamic The presence of social media as a digital space has expanded the reach of QurAoanic daAowah and education, so that QurAoanic recitation is no longer limited to mosques.
QurAoanic learning centers (TPA).
Islamic study circles .
ajelis takli.
, or Musabaqah Tilawatil QurAoan (MTQ) events, but can be accessed by the wider public through platforms such as YouTube.
TikTok.
Facebook, and Instagram.
First, social media serves as a strategic medium for expanding access to learning tilawah Through social media, people are able to listen to, watch, and study various examples of QurAoanic recitation performed by male and female reciters from different regions and even from other countries.
This condition encourages growing interest in learning the QurAoan and increases the motivation of the younger generation to become more closely acquainted with the art of QurAoanic recitation.
Second, social media functions as an effective medium for digital daAowah.
Tilawah mujawwad content that is uploaded consistently can create a religious atmosphere in virtual spaces and serve as a positive alternative amid the widespread presence of entertainment content that lacks educational value.
Thus, social media can be utilized as an instrument for religious development and the strengthening of QurAoanic literacy in society.
Third, the findings of this study emphasize that the development of tilawah mujawwad on social media must remain grounded in the values of Islamic education.
The beauty of the voice, variations of melody .
, and creativity in content production should not compromise the accuracy of tajwid, the ethics of reciting the QurAoan, and sincerity in conducting daAowah.
This indicates that the dimensions of taAolim .
, tarbiyah FASHLUNA | PGMI Study Program.
Sunan Giri Bima Islamic Ins tute
FASHLUNA
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, and taAodib .
ultivation of proper manner.
need to be integrated into every activity of QurAoanic recitation in digital spaces.
Fourth, social media cannot fully replace the role of teachers.
Although social media can provide examples of QurAoanic recitation and expand access to learning, the process of learning tilawah mujawwad still requires direct guidance from teachers to correct pronunciation points .
akhArij al-uur.
, tajwid, melody, breath control, and the ethics of reciting the QurAoan.
Therefore, the most relevant learning model is one that combines direct instruction with the use of social media as a supporting medium.
Thus, the findings of this study imply that social media is not merely a communication tool, but can also serve as an effective instrument for Islamic education and QurAoanic daAowah when used wisely, purposefully, and while remaining grounded in tajwid, proper etiquette, and Islamic values.
CONCLUSION
The use of social media in popularizing QurAoanic recitation through tilawah mujawwad is an important necessity in the context of Islamic education in the digital era.
Social media has become a new space for society to listen to, learn, imitate, and disseminate QurAoanic recitation more widely.
Through various digital platforms.
QurAoanic recitation is no longer limited to traditional spaces such as mosques.
Islamic boarding schools, halaqah, or religious study gatherings, but can reach people across different ages, places, and educational backgrounds.
From the perspective of Islamic education, social media can function as a medium of taAolim, tarbiyah, and taAodib.
As a medium of taAolim, social media can be used to convey knowledge about tajwid, makhraj, tartil.
QurAoanic recitation melodies, and examples of proper As a medium of tarbiyah, social media can help develop the habit of regularly listening to and reciting the QurAoan.
As a medium of taAodib, social media can instill proper etiquette toward the QurAoan, whether in reciting, listening to, uploading, or sharing QurAoanic recitation content.
However, social media should not be understood as the primary substitute for direct QurAoanic learning.
Learning tilawah mujawwad still requires guidance from qualified teachers and the cultivation of proper etiquette in reciting the QurAoan.
Therefore, popularizing QurAoanic recitation through social media needs to be carried out in a directed, educational, and responsible manner.
Tilawah mujawwad content should not merely pursue vocal beauty, popularity, or virality, but must also maintain accuracy in recitation, ethical values, and the objectives of QurAoanic education.
When used wisely, social media can become a strategic medium for strengthening QurAoanic literacy, fostering love for the QurAoan, and bringing QurAoanic values closer to the lives of digital society.
REFERENCES