أطروحة 2026
توظيف الخِــــطَابِ القُرْآنِـــيِّ المُعَاصــــرِ فـــِي الإعـــلامِ الرَّقْمِيِّ ((دراسةٌ تحليليَّةٌ فِي مضامينِ اليوتيوب والدَّعوةِ الإلكترونيَّة))Following a content analysis process that lasted more than six months, a review of fifty YouTube channels specializing in Quranic and da’wah content, and the viewing and analysis of more than three hundred videos, the study reached a set of findings that we believe answer, to some extent, the main research questions. These findings can be summarized as follows:
First: The results showed that contemporary Quranic discourse on YouTube falls into three main categories: The devotional recitation style, which achieves the highest viewership rates and tops the popularity charts; the simplified interpretive style, which presents the meanings of verses in fast-paced, modern language; and the motivational preaching style, which selects specific verses to support certain ideas in human development or self-motivation. Perhaps what is striking here is the decline of the sober, scholarly interpretive style in favor of styles that are more visually and emotionally appealing.
Second: The study revealed an interesting phenomenon: a large proportion of Quranic videos—amounting to about 65% of the sample—rely on individual verses or short passages from surahs, with an almost complete disregard for the broader Quranic context. While this phenomenon is understandable in a fast-paced content consumption environment, it raises a major issue regarding the understanding of the Quran as a single, indivisible whole. We found that some channels present verses of prosperity without verses of adversity, and verses of mercy without verses of punishment, resulting in an incomplete Qur’anic discourse that may not reflect the true image of the Qur’an.
Third: In terms of impact, an analysis of comments and posts revealed that engagement with digital Qur’anic discourse varies This is quite different from the interaction in traditional lectures. The digital audience is more inclined toward quick, emotional engagement—liking, sharing, and brief comments—and less inclined to delve deeper or ask probing questions. While this may be positive in terms of spreading the verses, it is negative in terms of building a deep and lasting understanding of the Quran.
Fourth: A significant disparity in academic level and credibility has been observed among content creators. While some channels are overseen by specialized scholars and well-known Quranic institutes, others are run by individuals with no legitimate qualifications; yet these latter channels may outperform the former in reach due to their production and editing skills. This is a dangerous paradox that makes the least scholarly content the most accessible.
Fifth: In terms of language and style, we have observed a clear shift toward Egyptian or Gulf colloquial Arabic in the presentation of Quranic discourse, with a near-total abandonment of Classical Arabic outside the recitation itself. This trend may facilitate understanding for a broad audience, but on the other hand, it may weaken the connection of new generations to the original language of the Quran.
Sixth: The study showed that artificial intelligence and advanced editing techniques have begun to make inroads into this field, with the emergence of clips that rely on AI-generated images and videos to depict scenes from the Quran. This phenomenon is controversial: on the one hand, it increases the appeal of the content; on the other hand, it raises significant questions about the limits of representing the unseen and matters not mentioned in the text or the Sunnah.
Seventh: Regarding online outreach, it has been found that the most effective Quranic discourse in attracting non-Muslims is that which focuses on the scientific and miraculous aspects of the Quran, followed by discourse on human ethics. Meanwhile, discourse that focuses purely on legislative or doctrinal aspects is less appealing to this audience.
Eighth: Finally, we concluded that there is a clear positive correlation between the professionalism of production and the quality of scientific content on the one hand, and dissemination and long-term positive impact on the other. However, this equation requires significant investments that may not be available to most independent da’wah practitioners.