The Digital Daʿwah: How Online Ministry is Transforming Islamic Outreach

By Dr. Tim Orr

In recent decades, Islamic daʿwah—traditionally understood as missionary activity or the call to Islam—has undergone a profound transformation, largely fueled by technological innovation and the democratization of religious authority. What was once the domain of traditionally trained scholars and local preachers is now a highly competitive and media-driven field. From cassette tapes in the 1980s to TikTok and Twitter in the 2020s, daʿwah has evolved into a global enterprise with far-reaching consequences for how Islam is represented, debated, and practiced. This transformation raises important questions about who speaks for Islam in the modern world and how digital tools are shaping the future of Muslim outreach (Exploring the Quran and the Bible, 2025; Mandaville, 2007).

The evolution of Islamic ministry through media can be traced back to figures like Rahmatullah Kairanawi in the 19th century, who responded to Christian missionary pressures by utilizing the printing press and steamship. Fast-forward to the late 20th century, and Ahmed Deedat, a South African Muslim of Indian descent, revolutionized daʿwah with his mastery of audio cassettes, particularly through high-profile debates such as his televised exchange with American evangelist Jimmy Swaggart in 1986, and widely distributed publications like Combat Kit Against Bible Thumpers, television broadcasts, and international travel. Deedat’s confrontational style and comparative religious polemics catapulted him to fame, particularly among Muslims who felt embattled by Christian evangelism. His widely circulated cassette tapes reached audiences across the Middle East and South Asia, often translated into Arabic and other languages, demonstrating the power of media to overcome linguistic and geographic barriers (Exploring the Quran and the Bible, 2025, 0:20–1:00; Esposito, 2002).

One of Deedat’s most significant legacies lies in his redefinition of religious authority. Without formal training in Islamic jurisprudence or Qurʾanic exegesis, he still gained global prominence as a defender of Islam. His example paved the way for figures like Zakir Naik, an Indian Muslim who originally trained as a doctor but emerged as a leading voice in global daʿwah through satellite television and internet platforms, including YouTube and Peace TV. Unlike Deedat’s fiery oratory, Naik projects a calm, encyclopedic persona—often described as methodical and rational—which enhances his appeal to audiences seeking intellectual validation of Islam. However, this same approach has drawn criticism from traditional scholars who question the depth and breadth of his theological training, suggesting that his rapid-fire citations may oversimplify complex religious texts. Described as a “walking computer”—rapidly citing scripture from the Qurʾan, Bible, and even Hindu texts to validate Islam’s superiority. Though critics question the depth of his knowledge and his repetition of key texts, Naik’s perceived mastery of religious literature continues to draw large audiences (Exploring the Quran and the Bible, 2025, 6:00–8:00; Roy, 2004).

This shift also signals a broader trend: the democratization of daʿwah. The rise of digital platforms has enabled lay Muslims, without formal religious education, to become prominent voices in Islamic discourse. Social media platforms such as TikTok, Twitter (X), Facebook, and Telegram now serve as the primary arenas for daʿwah, offering content that ranges from scholarly discussions to emotionally charged videos promoting the shahada (conversion). These developments have not gone uncontested. Some traditional scholars—particularly within the Deobandi establishment in India—have issued fatwas, such as the 2008 decree from Darul Uloom Deoband explicitly advising Muslims to avoid Zakir Naik’s lectures due to concerns over his lack of traditional Islamic scholarship and perceived doctrinal inconsistencies, advising their followers against listening to Zakir Naik, citing his lack of formal training and potential theological imprecision (Exploring the Quran and the Bible, 2025, 12:00–13:00; Metcalf, 2009). Nevertheless, the widespread accessibility of these online ministries means that the traditional gatekeepers of Islamic authority are increasingly sidelined.

Perhaps most striking is how online ministry has fragmented the daʿwah landscape. No longer a unified front, Islamic outreach now reflects the full diversity of Muslim thought. Salafi, Sufi, progressive, Ahmadi, and even secular-leaning Muslims all have their digital pulpits. This fragmentation reflects broader cultural and theological tensions within the ummah, raising critical questions about the nature of Islamic unity in the digital age. Figures like Andrew Tate—who, despite his notoriety, has embraced Islam and incorporated Islamic references into his motivational messaging—highlight how accessible and customizable Islamic identity has become. Tate is a controversial figure due to his misogynistic rhetoric and legal troubles, which have led many to question whether his conversion reflects genuine conviction or opportunistic branding and incorporated Islamic references into his motivational messaging, highlighting how accessible and customizable Islamic identity has become. While many Muslims welcome high-profile converts as a boon for public visibility, others express concern about the superficial or politicized use of the religion for personal branding (Exploring the Quran and the Bible, 2025, 10:30–12:00).

The tension between different styles of daʿwah also reflects an enduring debate within Islamic history: the Meccan versus Medinan paradigm, which refers to two distinct phases in the life of the Prophet Muhammad. The Meccan phase is characterized by peaceful preaching, patience, and appeals to moral persuasion during a time when Muslims were a persecuted minority. In contrast, the Medinan phase represents a period of political consolidation, legal development, and engagement in military conflict as Islam became established as a sociopolitical force. Contemporary daʿwah figures have employed these paradigms as models to frame various outreach strategies, ranging from interfaith dialogue to religious governance. The Meccan style emphasizes persuasion, peaceful preaching, and respect for individual conscience, while the Medinan approach intertwines religion with political authority and the pursuit of power. Contemporary daʿwah figures range across this spectrum, from grassroots preachers to Islamist movements aiming to revive the caliphate. Online platforms, with their capacity for rapid mobilization and ideological dissemination, have enabled all these voices to coexist and compete. As a result, daʿwah has become both a tool for religious outreach and a contested arena for shaping the future of Islam (Exploring the Quran and the Bible, 2025, 14:00–15:00; Kepel, 2002).

The digital revolution in Islamic ministry has opened new horizons, empowering everyday Muslims to become agents of religious dialogue and defense. Yet this transformation also raises pressing questions about authority, authenticity, and accountability. In a world where anyone with a smartphone and Wi-Fi can become a preacher, the boundaries between religious scholarship and public performance are increasingly blurred. As daʿwah continues to evolve through new technologies, the Muslim world must grapple with how to balance tradition and innovation in its mission to share the faith.

References
Exploring the Quran and the Bible. (2025, July 12). How online ministry has changed Islamic daʿwah [Video]. YouTube. https://www.youtube.com/watch?v=5ZNfLEdK1dY
Esposito, J. L. (2002). What everyone needs to know about Islam. Oxford University Press.
Kepel, G. (2002). Jihad: The trail of political Islam. Harvard University Press.
Mandaville, P. (2007). Global political Islam. Routledge.
Metcalf, B. D. (2009). Islamic revival in British India: Deoband, 1860–1900. Princeton University Press.
Roy, O. (2004). Globalized Islam: The search for a new Ummah. Columbia University Press.

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK, including Oxford University, Imperial College London, and the University of Tehran. He has published in peer-reviewed Islamic academic journals. Tim is also the author of four books.