<![CDATA[Purpose of the study: This study examines how Islamic Religious Education students apply knowledge acquired through da’wah coursework in social media practices, adapt communication methods, and describe their motivations for producing and sharing religious content. Method: A qualitative case study involved nine purposively selected participants: six students engaged in digital da’wah, one course lecturer, and two audience members. Data were collected through semi-structured interviews, nonparticipant observation, and documentation. Analysis followed Miles and Huberman’s model of data reduction, data display, and conclusion drawing and verification. Credibility was addressed through source and methodological triangulation. Main findings: Knowledge application involved planning, production, distribution, and unevenly articulated evaluation across Instagram, TikTok, and WhatsApp. Students reported selecting religious sources, adapting messages to audiences, and using varied visual and written formats. Advice-oriented communication was prominent, while audience adaptation and reported question-and-answer exchanges reflected aspects of bil hikmah and mujadalah. Some students revised presentation following feedback, whereas others reported limited audience criticism. Participation combined creative enjoyment, religious commitments, coursework experiences, social encouragement, and audience responses. These motivations overlapped rather than following a uniform developmental sequence. Engagement metrics did not establish audience understanding or behavioural change. Novelty/Originality of this study: The study integrates knowledge application, da’wah methods, and motivation within one educational case, interpreting digital da’wah as situated practice rather than assuming that coursework completion or frequent posting demonstrates comprehensive competence. Contributions of this study: The findings inform practical course design that combines content production with source verification, audience-sensitive communication, responsible dialogue, and structured reflection. They also distinguish religious commitment from intrinsic motivation and identify feedback use as an important dimension requiring further pedagogical attention in religious education.]]>
