PATRONAGE OF MUSLIM VLOGS AND OTHER MUSLIM VIDEOS IN SOCIAL

MEDIA AMONG THE RESIDENTS OF TALITAY PIKIT COTABATO

ROSANA M. MANIBPAL

BACHELOR OF ARTS IN ISLAMIC STUDIES

(Sharia Law and Jurisprudence)

JUNE 2022
 PATRONAGE OF MUSLIM VLOGS AND OTHER MUSLIM VIDEOS IN SOCIAL
MEDIA AMONG THE RESIDENTS OF TALITAY PIKIT COTABATO

ROSANA M. MANIBPAL

A Thesis Outline Submitted to the Department of Islamic Studies, Institute of Middle

East and Asian Studies. University of Southern Mindanao, Kabacan, Cotabato in
Partial Fulfilment of the Requirements for the Degree of
BACHELOR OF ARTS IN ISLAMIC STUDIES
(Sharia Law and Jurisprudence)

JUNE 2022
USM-EDR-F06-Rev.3.2020.02.24

UNIVERSITY OF SOUTHERN MINDANAO

Kabacan, Cotabato
Philippines
APPROVAL OF THESIS OUTLINE

Name ROSANA M. MANIBPAL

Major SHARIA LAW
Degree Sought BACHELOR OF ARTS IN ISLAMIC STUDIES
Patronage of Muslim Vlogs and Other Muslim Videos in
Thesis Title
Social Media among Residents of Talitay Pikit Cotabato
APROVED BY THE GUIDANCE COMMITTEE

DR. ABDULNASSER G. MAKALUGI ________________________________

Adviser Co-Adviser
(Optional)
______________ ______________
Date Date

________________________________ NORJAIDA D. MALIGA, LPT, MAEd

Co-Adviser Department Research Coordinator
(Optional)
______________ ______________
Date Date

ABDULKADIR, ABUBAKAR
Department Chairperson

______________
Date
Study No: ______________
Index No: ______________
Recorded by: ______________
RECOREDED:

MARIA TEODORA N. CABASAN, PhD

Director of Research and Development

______________
Date
Recorded by: ______________

TABLES OF CONTENTS
PRELIMINARY PAGES
Title Page I
Approval of Thesis Outline Ii
Table of Contents iii
List of Appendices Iv
Introduction 1
Significance of the Study 1
Objectives of the Study 2
Expected Output of the Study 3
Scope and Limitation of the Study 3
Place and Time of the Study 4
Operational Definition of Terms 5
REVIEW OF RELATED LITERATURE 7
METHODOLOGY 14
Research Design 14
Respondents of the study 14
Sampling Procedure 14
Researcher Instrument 15
Data Gathering Procedure 15
Statistical Analysis 16
LITERATURE CITED 17
APPENDICES 18

LIST OF APPENDICES
Appendix Title Page

A Application for Research Adviser 19

B Application for Research Title 20

C Estimated Budget of Research 21

D Application for Thesis Outline Defense 22

 INTRODUCTION

Significance of the Study

This study to learn and share the more knowledge to improve the skill to

talk and to pursue and give the happiness in other people and encourage other

to have a chance to change our skills. Social media is one of the most important

roles to establish new social communication by modern information technology

between friends, family, and people. Allah who has created all human being in

the world; all thing of the world has been created for human's welfare, His aim of

creatures was that all human being will worship Him, one of the most worships is

to help another anyway, for example, It will be helped by technology in the

modern era. This study has the goal of promoting the role of social media in

Muslim society.

. Those modes were less developed and there was less likelihood of the

subject of change and reducing the limits of Islamic influence accordingly (Akbar,

2005). Most of the underlying problems by assuring social media activities and

attitudes can change generations of Muslims. But the lack of control and

equitable actions today, these tools screening anti-crime, anti-Islamic morality

preached Islam is used to re-transmit. But we outline some of the positive

impacts of Islam and its negative and positive approach outlined is a good

habit to use its potential. This study is expected to increase the future of

Muslim and Da’wah men, to optimize social network usage in the service of
Islam. According to the Quran and Sunnah positive recommendation for the

benefit of mankind, particularly the need to use it.

Da'wah occupies several measures and modalities towards achieving its

aim to propagate Islam to no halt. It is permitted in Islam to call others to

righteousness, forbid vices with knowledge and wisdom, thus accommodating

the internet as a tool to enhance the activity for a wider audience. This has since

its inception been used both judiciously and illy, thereby making a significant

landmark within the Ummah and beyond. However, the need to comply with

digital trend of the day is inescapable and as such, hence the influence of

Da'wah-blogging activity in Lagos accounts for a research.

In the last decade, hijab fashion bloggers on Instagram have gained

remarkable levels of popularity among young Muslim women. While scholars

have recognized the importance of describing and celebrating the empowering

sides of hijab fashion as a subculture, hijab fashion bloggers’ online self-

representations remain understudied from an intersectional feminist and cultural

studies perspective. To evaluate the emancipatory value of these images,

particularly in relation to Islam phobia, I argue that hijab fashion blogging should

be studied as a postfeminist phenomenon.

Influencers have monopolized media attention in recent years, the result

of a long process lasting two decades dating from the rise of blogging at the

beginning of the twenty-first century. In this article, I set out the historical

framework in which the social media practitioners known as fashion bloggers and
influencers have emerged and developed as relevant players in the field of

fashion. I propose a reading of fashion blogging and influencing as a process

articulated in four stages between 2000 and 2020. These two decades, marked

by a progressive institutionalization of social media practice in the field of fashion,

saw the advent of Instagram-based influencers in the second half of the 2010s

and their continuing domination of fashion platforms, and TikTok’s rise in

relevance in the same field during the early 2020s. I first explore the rise of

fashion blogs in the early 2000s and the scholarly debate regarding its

characteristics. I then frame the transition from blogging to Instagram, not just as

a change of platform, but as an opportunity for the invention of a new occupation,

the influencer, and the consecration of the business of influence. Lastly, I

critically examine the concepts of influence and influencer.

This study pursuing to getting the skills of Muslims blogs and other Muslim

Videos in Social Media ; firstly, describe the socio-economic profile of the

respondents; secondly determine the Muslim blogs and other Muslim videos in

social media watched by Muslim people at Talitay Pikit, North Cotabato in terms

of (entertainment, song, da’awah and Qur’anic reading). The study will help to be

having contributed in our society and improve the skills and encourage other

Muslims to improve their skills.

Objectives of the Study

The main goal of the study to determine the Patronage of Muslim vlog and

other Muslim Videos in social media; specifically; it aims to:

1. determine the socio-demographic and economic characteristics of the

respondents in terms of age, sex, educational attainment and occupation.

2. determine the Patronage of Muslim vlogs and other Muslim videos in social

media; in terms of; Facebook, YouTube

Entertainment

 Song

 Da’wah

 Qur-anic Reading

 Others

3. determine the perceived acquired Knowledge, Skills and benefits by the

respondents from Watching Muslim vlogs and other Muslim Videos in Social

Media.
Expected Outputs of the Study

1. The socio-demographic profile of watchers of Patronage of Muslim vlogs and

Other Muslim Videos in Social Media.

2. Data on Muslim vlogs and other Muslim Videos in Social Media watched by

Muslim people at Barangay Talitay Pikit, Cotabato.

3. Data on perceived acquired knowledge of watching Musliml vogs and other

Muslim Videos in Social Media.

Place and Time of the Study

This study will be conducted at Barangay, Talitay, Pikit, Cotabato.

 Operational Definition of Terms

Vlog – A vlog that contains video materials.

Da’wah – Is the act of inviting or calling people to embrace Islam.

Entertainment – Something diverting or engaging: such as, A public

performance and usually light comic or adventure novel.

Facebook – Spent time using the social media application Facebook.

Patronage – The power to make appointment to government jobs especially for

political advantage.

Qur’an – The Islamic sacred book, believed to be the word of Allah.

Reading – The action or skill of reading written or printed matter silently or aloud.

Social Media – the media everyone used it to know and share seeing the

uploaded videos, information and etc.

YouTube – Upload a video of (someone or something) to the video-sharing

website YouTube.
 REVIEW OF RELATED LITERATURE

Song

The religious arts of the Muslim world manifest particular cultural

characteristics and a sense of unity across cultures. The devotional music of

Nigeria and Pakistan, for example, have a recognizable relationship, but are also

uniquely Nigerian and Pakistani. Jacques Jomier attributes this phenomenon to

the way Islam moves through the world:

Islam is like a clear stream, with well-defined characteristic, which is the

same everywhere. But the soil over which the stream flows can be very varied.

Moreover, in each case, the water will take on the color of the shores, the sand

or the earth which forms its bed.

The cultural specificity that emerges is in conversation with the idea of

what a “true” or “pure” Islam is. This discussion is present through nearly all art

forms, literature, painting, architecture, and music, drawing out the question of

when art ceases to be “Islamic,” or religiously permissible.

There is a popular perception that music is generally forbidden in Islam.

However, such a prescriptive statement elevates the issue to one of faith. The

answer to the question is open to interpretation. The first consistent scholarly

attack on music dates to the mid-10th century, and seems to be in response to

illicit behavior tied to music, rather than to the music itself. No Islamic scholar

would argue that Qur’anic recitation (qira’at) is forbidden, and many would argue

that the Qur’an should be recited as beautifully as possible. To a person

unfamiliar with qira’at, the sound would resemble music. However, in an Islamic

legal framework the recitation is not music, and to call it so is insulting. The

problem is that the term “music,” representing some combination of instruments

and voice, does not map well onto the Arabic term musiqa; musiqa is one kind of

audio art in the Islamic legal tradition; qira’at is another.

The debate among Muslims is not about the permissibility of audio art, but

about what kind of audio arts are permissible. The Qur’an, the first source of

legal authority for Muslims, contains no direct references to music. Legal

scholars use the hadith (saying and actions of Prophet Muhammad) as another

source of authority, and have found conflicting evidence in it. The consensus that

has emerged is that the audio arts fall into three broad categories: legitimate,

controversial, and illegitimate. Qira’at, the call to prayer, religious chants and the

like are all considered legitimate. Controversial audio arts include almost all other

types of music. Illegitimate audio arts are considered to be those that take people

away from the commandments of the faith. Music that leads to drinking or

licentious behavior is considered illegitimate. Depending on the community of

interpretation, one can find devotional music legitimate, controversial, or

illegitimate.

Sufis, a broad category for a group of Muslims who generally take on a

more personal and esoteric approach to the faith, argue that devotional audio
arts must be bound by three things to be considered legitimate: time, place, and

companions. Al-Ghazali, the famed 11th/12th century Sunni Muslim, argues that

a good time is one that allows you to complete religious and societal obligations

and no diversion should take time away from performing obligations. The place

for the performance of audio art should be an appropriate setting-- no concerts in

masjids, and no performances in bars. Finally, the companions, the people

surrounding the listener, should encourage the best in the listener.

The 10th century philosophical group, the Ikhwan as-Safa, argue that the

truest audio art is the Voice of God, which the Prophet Moses heard at Sinai.

When Moses heard the Voice, he moved beyond the need for earthly music.

Based on this moment, the Ikhwan as-Safa believe that human audio arts are

necessary echoes to remind us of the true music. The 15th century Persian

mystical poet Jami says that in the Qur’an, when God says He is blowing life into

the form of man (38:72) it should be understood that human beings are the first

musical instrument. The famous Sufi poet Rumi (13th century) also plays with the

idea of human beings as musical instruments. He opens his work the Mathnawi,

perhaps one of his most famous poems, with the lines, “Listen to the reed as it

tells a tale/ a tale of separation,” a statement on the human condition of removal

from the Divine. It is also argued that the Prophet David (who authored the

Psalms according to Muslims) and the Prophet Solomon both had beautiful

voices and sang freely.

Drawing from these traditions, Muslims have an understanding of the

permissible audio arts. For the legally minded, the traditional consensus is that
 nothing can be forbidden that is not explicitly forbidden by the Qur’an or the

Prophet. As a result, contemporary scholars including Shaykh al-Azhar Mahmud

Shaltut, Shaykh Yusuf Qaradawi, and Ayatollah Ruhollah Khomeini have all

issued legal rulings that audio arts that do not encourage people to go against

the faith are permitted.

By Hussein Rashid, Hofstra University

Da’wah

In principle, da’wah is an activity targeting individuals to follow and

practice the teachings of Islam (Fakhruroji, 2017). This invitation is carried out by

approaching targets according to their characteristics and their tendencies. The

nature of the media to be used and the character of its user community needs to

be understood because differences in user culture affect the strength of the

effects of the use of social media (DeNardis and Hackl, 2015).

Da’wah communication is the process of delivering information or

messages (from a person or group of people) sourced from the Qur’an and al-

Hadith using symbols (both verbally and nonverbally) with the aim of changing

the attitudes, opinions, or behaviour of other people. Da’wah works according to

Islamic teachings both directly and indirectly, orally and through the media,

respectively (Majid and Noor, 2017). According to Hassan (2016) and Thaib

(2019) there are many definitions of da’wah; for example, a da’wah message can

be verbal and nonverbal. A da’wah can be referred to as the contents of

messages or material (Maddah) based on aql (the reason) and wahyu (the

revelation). Planning such messages can be done using the rhetorical tradition

i.e., communication skills to develop oneself in arguing and debating (Nisa, 2018;

Omar et al., 2015).

In the development of the science of da’wah, tabligh is defined as a form of

da’wah that conveys the teachings of Islam through pulpit media and mass

media (both electronic and print), targeting many audiences. In principle, the

activities of tabligh are continuous, and Muslims have an obligation to continue

implementing them throughout their entire lives (Bakti, 2003; Yusoff and Hassan,

2020).

New Media One communication theory that explains the phenomenon of

media use is known as the New Media Theory (Gane and Beer, 2008). It holds

the point of view that the audience is an active party. Here the Internet is seen as

a driving factor for changes in communication within a community. The concept

of new media or what is commonly referred to as the second media era draws

our attention to new forms of media use ranging from individual information and

knowledge ownership to interaction (Haftor and Mirijamdotter, 2011).

New media theory is one of the theories in the sociocultural tradition. In

1990, Mark Poster launched his big book, The Second Media Age (Littlejohn and

Foss, 2009). This marked a new period in which interactive technology and

network communication, particularly cyberspace, would change society. The

second media era has four components: (1) decentralization; (2) bi-directional
characteristics; (3) an out of control situation; (4) democratization; (5) elevated

individual awareness; (6) individual orientation (Gane and Beer, 2008). 2.3 Social

Media for Da’wah Communication The term "media" comes from the Latin

(medius) word for "between" or "intermediaries" connect information between the

source and its recipient. Baran and Davis (2011) define the media as a means of

communication. According to McQuail (2010), the media are information and

communication channels that have a great influence on society. Indeed,

interpersonal, group, public, and organizational communication are special

clusters in the theory of mass communication.

Theories that discuss the media themselves are inseparable from the historical

differences between the specifying the time frames for these ages. The nature of

interactivity typical of the second media age, for example, tends to be bi-

directional in communication whereas the first media age had only one-sided

communication (Bryant and Miron, 2004).

Accessing social media for communication is a new theory and practice

used by the wider community as a way to obtain information and gain new

knowledge; for example, pedagogical activities or assignments outside the

classroom (Haftor and Mirijamdotter, 2011). However, this study is limited to the

problems of Islam. The phenomenon of da’wah on the Internet today has

provided a new paradigm for its success i.e. Strategies to incorporate trans

media storytelling elements such as Internet, serious games, video, like studies

relating to hashtags in social media to increasing engagement of the audience

(Doktoralina et al., 2020). Da'i is no longer the main factor influencing mad’u. In
 the context of the networked society, mad’u does not only passively accept the

messages preached by da’i. Instead, they actively process and interpret the

messages they receive but are often not affected by the identity of the

messenger. There is no longer a da'i (author) or mad’u (reader) but the two roles

have merged in the same status of the user. Users are not only able to consume

and employ information, but also can produce and distribute it.

Qur-anic reading

As such, though many teachers of the Qur’an through the ages have

admitted that the ideal of learning to read, memories and recite the Qur’an in the

above sense is to understand as much of the word-for-word meaning as possible

—or at least the general sense of what is being read and recited—this is not the

main or only criterion for ‘success’ in this field. Furthermore, the subtlety (and, for

many non-Muslims, unfamiliarity and also potential for confusion) of this context

and its associated practice explains why, in everyday language, Muslims often

use words like ‘read’, ‘pray’ and ‘worship’ interchangeably, employing phrases

like ‘reading’ or even ‘praying’ the Qur’an when reciting from memory. The

malleable nature and poetic rhythm of the Arabic language—in which groups of

words can often be derived from a common root, for instance (see Kassis 1983)

—is also an important contributory factor.

Given what has already been said above, it is not surprising that many

scholars of the Qur’an, particularly when writing for a non-Muslim audience,

have, each in their own way, also sought to expand the concepts of both
‘meaning’ and ‘understanding’ beyond a one-dimensional, reductionist and

limiting word-for-word interpretation. This is both exemplified and modelled in the

work of the American scholar, William A Graham.

In ‘Voicing the Qur’an: Questions of Meaning’, a Muslim-focused section

of his masterful study Beyond the Written Word: Oral aspects of scripture in the

history of religion (Graham 1987), Graham poses the ‘perplexing’ (sic) question

of whether the meaning of a text is available to someone who holds it sacred, but

understands few specifics of its actual text because of ignorance of its language.

Conversely, phrased more longitudinally, ‘is the meaning of the Qur’an available

only to the learned person who has added to the rote memorization of the holy

text some years of additional study?’ (Graham 1987, p. 111). His response is an

emphatic ‘No’. In explaining this, he draws a distinction between a ‘discursive’

and a ‘non-discursive’ understanding, by which he means that, for Muslim

believers, their experience of or encounter with the Qur’an is greater than

through only a literal, content-driven understanding of its words:

 LITERATURE CITED

Al-Faruqi, Lois Ibsen. “Music, Musicians and Muslim Law”, Asian Music 17, no. 1

(Autumn - Winter, 1985): 3-36.

Al-Zarnuji, Burhan al-Din. 1947. Instruction of the Student, rev. ed. Translated by

Gustave Edmund Von Grunebaum, and Theodora Mead Abel. Chicago: Starlatch

Press. [Google Scholar]

Andrews, Malcolm. 2006. Charles Dickens and His Performing Selves: Dickens

and the Public Readings. Oxford: Oxford University Press. [Google Scholar]

Ayoub, Mahmoud. 1993. The Qur’an Recited. Middle Easter Studies Association

Bulletin 27: 169–71. [Google Scholar] [CrossRef]

Barber, Lynn. 2009. An Education. London: Penguin. [Google Scholar]

Bennett, Clinton. 2010. Interpreting the Qur’an: A Guide for the Uninitiated.

London: Continuum. [Google Scholar]

Berglund, Jenny, and Bill Gent. 2018. Memorisation and Focus: Important

transferables between supplementary Islamic education and mainstream

schooling. Journal of Religious Education 66: 125–38. [Google Scholar]

[CrossRef]

Billings, Alan. 2009. God & Community Cohesion: Help or Hindrance? London:

SPCK. [Google Scholar]

Borman, Tracy. 2014. Thomas Cromwell: The Untold Story of Henry VIII’s Most

Faithful Servant. London: Hodder. [Google Scholar]

Gade, Anna M. 2004. Perfection Makes Practice: Learning, Emotion, and the

Recited Qur’an in Indonesia. Honolulu: University of Hawai’i Press. [Google

Scholar]

Gent, Bill. 2006. The Hidden Olympians: The role of huffaz in the English Muslim

community. Contemporary Islam: Dynamics of Muslim Life 10: 17–34. [Google

Scholar] [CrossRef]

Gent, Bill. 2011. The world of the British hifz class student: Observations,

findings and implications for education and further research. British Journal of

Religious Education 33: 3–15. [Google Scholar] [CrossRef]

Nasr, Seyyed Hossein. “Islam and Music: The Legal and Spiritual Dimensions”,

Enchanting Powers: Music in the World's Religions, edited by Lawrence Eugene

Sullivan, 219-235. Cambridge, MA: Harvard University Press, 1997.

Numān, Abū Ḥanīfah ibn Muḥammad. The Pillars of Islam: Daā'im al-Islām,

translated by Asaf Ali Asghar Fyzee and Ismail Kurban Husein Poonawala. 2

vols. Oxford: Oxford University Press, 2002.

Qaradawi, Yusuf. Diversion and Arts in Islam, Translated by Rawah el-Khatib.

Islamic Inc, n.d.

Shiloah, Amnon. Music in the World of Islam: A Socio-Cultural Study, Detroit:

Wayne State University Press, 1995.

Shiloah, Amnon. “Music and Religion in Islam”, Acta Musicologica 69, no. 2 (Jul.

- Dec., 1997): 143-155.

(Rosowsky 2008, p. 209)

 METHODOLOGY

Research Design

The study will use the descriptive- survey method to describe the socio-

demographic and economic characteristics of the respondent, Determine the

Patronage of Muslim vlogs and other Muslim videos in social media in terms of;

Entertainment, Moro Song, Da’awah, Qur’anic Reading. Lastly to Determine the

perceived contribution of watchers of watching vlogs.

Respondents of the Study

The respondents of this study will be the 100 respondents who watch of

Muslim vlogs and other Muslim Videos in Social Media in Barangay Talitay, Pikit

Cotabato.
Sampling Procedure

The researcher will employ a quota of 100. Further, simple random

sampling will be used to obtain the respondents of the study.

Researcher Instrument

A questionnaire will be the main instrument that will be used to gather

needed information to this study. Survey will also use to strengthen and verify the

result of their answer in the questionnaire. The questionnaire consists of two

parts. The first part will be the Socio demographic and economics profile of the

respondents. The second part will be the attitudes influencing of watching Muslim

vlogs and other Muslim Videos in Social Media

Data Gathering Procedure

To gather the needed data, the researcher will be preparing a letter

addressed to the Baranggay Captain of Talitay, Pikit North Cotabato, the

requesting that the researcher be allowed to gather data from the respondents

upon approval, the researcher will present the Approved letter to the respective
 respondents of Talitay, Pikit North Cotabato with the explanation that the

researcher would like to conduct study. Survey will be done to determine

possible respondents and identity a good process in the gathering. The

questionnaires will be personally distributed by the researcher to the individual

respondents.

Statistical Analysis

Data analysis and interpretation will be done using descriptive statistics

such us frequency count, percentage and weighted mean.

APPENDICES
Appendix A. Application for Research Adviser
UNIVERSITY OF SOUTHERN MINDANAO
Kabacan, Cotabato
Philippines
APPLICATION FOR RESEARCH ADVISER

DR. ABDULNASSER G. MAKALUGI

Imeas Dean, Department of Islamic Studies
Institute of Middle East and Asian Studies
USM, Kabacan, Cotabato

Sir / Madam:

I would like to request that you will be my Research adviser effective 2 nd semester, SY 202-2023.
I intend to work on Patronage of Muslim vlogs and Other Muslim Videos in Social Media among
Residents of Talitay Pikit Cotabato

I am hoping for your most favorable approval on this request. Thank you very much.

Very truly yours,

ROSANA M. MANIBPAL
Printed Name and Signature of Student
RECOMMENDING APPROVAL NOTED

NORJAIDA D. MALIGA, LPT, MAEd ABDULKADIR, ABUBAKAR

Department Research Coordinator Department Chairperson
 _______________ _______________
Date Date
APPROVED

DR. ABDULNASSER G. MAKALUGI

Adviser
____________________
Date

Appendix B. Application for Research Title

UNIVERSITY OF SOUTHERN MINDANAO
USM-EDR-F01-Rev.3.2020.02.24 Kabacan, Cotabato
Philippines

APPLICATION FOR RESEARCH TITLE

DR. ABDULNASSER G. MAKALUGI

IMEAS DEAN, Department of Islamic Studies

SIR/MADAM:

I would like to request your office to allow me to research on the study entitled “Patronage of Muslim
vlogs and Other Muslim Videos in Social Media among Residents of Talitay Pikit Cotabato”

The study has the following objectives:

1. Describe the socio-demographic and economic characteristics of the respondents in
terms of age, sex, educational attainment and occupation.
2. Determine the Patronage of Muslim vlogs and other Muslim videos in social media; in
terms of; Facebook, YouTube
Entertainment
Song
Da’wah
Qur-anic Reading
Others
Very truly yours,

ROSANA M. MANIBPAL
Printed Name and Signature of Student
NOTED
 DR. ABDULNASSER G. MAKALUGI ________________
Adviser Date

NORJAIDA D. MALIGA, LPT, MAEd ________________

Department Research Coordinator Date

SAIMA M. ANDIL, MAPD

________________
College Research Coordinator
Date
REMARKS: _________________________
APPROVED

ABDULKADIR, ABUBAKAR ________________

Department Chairperson Date
Appendix C. Estimated Budget of Research

UNIVERSITY OF SOUTHERN MINDANAO

USM-EDR-F02-Rev.3.2020.02.24
Kabacan, Cotabato
Philippines

ESTIMATED BUDGET OF RESEARCH

Title of Study Patronage of Muslim vlogs and Other Muslim Videos in Social Media
among Residents of Talitay Pikit Cotabato
ITEM/DESCRIPTION ESTIMATED COST
A. PERSONAL SERVICES
Bond paper ₱ 195.00
Folder and Clip ₱ 50.00
Ball pen ₱ 50.00
Fare ₱ 200.00
B. Maintenance and Operating Expenses (MOE)
Adviser’s Fee ₱ 350.00
Panel’s ₱ 100.00
Other Expenses ₱ 200.00
Grand Total ₱ 1, 145.00

Very truly yours,

ROSANA M. MANIBPAL
Printed Name and Signature of Student
NOTED
 DR. ABDULNASSER G. MAKALUGI
___________________________
Adviser
Date

NORJAIDA D. MALIGA, LPT, MAEd ___________________________

Department Research Coordinator Date

ABDULKADIR, ABUBAKAR
___________________________
Department Chairperson
Date

Appendix D. Application for Thesis Outline Defense

UNIVERSITY OF SOUTHERN MINDANAO

Kabacan, Cotabato
Philippines

APPLICATION FOR THESIS OUTLINE DEFENSE

Name
Degree/Major

Thesis Title

Date of Examination
RECOMMENDING APPROVAL: Time
Place
DR. ABDULNASSER G. MAKALUGI
Adviser
Name
APPROVED: ABDULKADIR, ABUBAK
v SOFIA G. MOLAO, MPS
_________________________ ABDULKADIR, ABUBAKAR
College Statistician Department Chairperson
(Optional) NORJAIDA D. MALIGA,

NORJAIDA D. MALIGA, LPT, MAEd

Department Research Coordinator

REPORT ON THE RESULT OF EXAMINATION

Name Signature Date

SAIMA M. ANDIL, MAPD

REMEDIOUS C. KULIDTOD, MAEd

NORJAIDA D. MALIGA, LPT, MAEd _______________

APPROVED:

HASIM K. ISKAK, MAIS, MSSD

Department Research Coordinator

_________________________
Date
USM-EDR-F06-Rev.3.2020.02.24
Appendix A. Application for Research Adviser

UNIVERSITY OF SOUTHERN MINDANAO

Kabacan, Cotabato
Philippines

SURVEY QUESTIONNAIRE

PATRONAGE OF MUSLIM VLOGS AND OTHER MUSLIM VEDIOS IN SOCIAL

MEDIA AMONG RESIDENTS OF TALITAY PIKIT COTABATO

Part I- Socio-demographic and economic characteristics of the respondents.

Instruction: Please read carefully and kindly fill up and put a check that corresponds to
your personal characteristics and for your information.

Name:(Optional)______________________________________
Date: ________/____/______

Gender: (Please Check)

( ) Female ( ) Male

Age: (Please Check)

( ) 15 years old BELOW ( ) 31-35 years old

( ) 16-20 years old ( ) 36-40 years old

( ) 21-25 years old ( ) 41-45 years old

( ) 26-30 years old ( ) 46 years old ABOVE

Educational attainment: (Please Check)

( ) Elementary

( ) High School

( ) College

( ) Professional

Occupation (Please Check)

( ) Farmer ( ) Fisheries ( ) Housekeeper

( ) Company worker ( ) Student

Appendix B. Application for Research Adviser

UNIVERSITY OF SOUTHERN MINDANAO

Kabacan, Cotabato
Philippines

SURVEY QUESTIONNAIRE

Part II- to determine the influence of watching Muslim blogs and other Muslim
videos in social media.

INSTRUCTION: kindly check the spaces provided that corresponds to your chosen
answer on the following inquiries:

1. NEVER 3- OFTEN

2- SOMETIMES 4- ALWAYS

A. Moro Songs 1 2 3 4

1. Samraida

2. Noraisa

3. Naila

4.Tamtax

5. Khomini

6. Narex

7. Nash

8. Kadalem

9. Modales

10. Others ( Please Specify)

1. NEVER 3- OFTEN
 2- SOMETIMES 4- ALWAYS

C. Da’wah
1 2 3 4

1. Shiek Saguir Salindab

2. Ustads Abdulganie Tumalao

3. Ustads Ahmad Javier

4. Ustas Muhammad Khalil

5. Ustadz Muhammad Hafiz Saleh

6. Dr. Zakir Naik

7. Mufti Mink

8. Muhammad Edris Zafra

9. Others (Please Specify)

D. Quranic reading 1 2 3 4

1. Alqaree Daud Abdulganie

2. Alqaree Abdulbasit Imam

3. Alqaree Numan Pimbayabaya

4. Raihana G. Ambangala

5. Alqaree Kamarudin Bin Zaid

6. Sheikb Abdullah Al Mousa

7. Others (Please Specify)

 1. NEVER 3- OFTEN

2- SOMETIMES 4- ALWAYS

E. Moro bloggers 1 2 3 4

1. Kailong Tv

2. Tisoy

3. MICH U

4. BASHtrie

5. Hak

6. MAGUI Vlogs

F. Muslim Videos 1 2 3 4

1. Dayunday

2. Kulintang

3. Moro Tiktok

4. Others(Please Specify)
 UNIVERSITY OF SOUTHERN MINDANAO
Kabacan, Cotabato
Philippines
CURRICULUM VITAE

Address: TALITAY, PIKIT COTABATO

Cell Number: 09977388763
Email Address: rmmanibpal@gmail.com

PERSONAL INFORMATION

Name: MANIBPAL ROSANA M.

BIRTHDATE: NOVEMBER 20, 1999
BIRTH PLACE: TALITAY, PIKIT COTABATO
AGE: 22 YEARS OLD
NATIONALITY: FILIPINO
RELIGION: ISLAM
FATHER NAME: ABDULKADIR M. MANIBPAL
MOTHER NAME: ROGAIYA P. MACAINAS

EDUCATIONAL BACKGROUND

TERTIARY: UNIVERSITY OF SOUTHERN MINDANAO, KABACAN

COTABATO, BACHELOR OF ART IN ISLAMIC STUDIES,
MAJOR IN SHARIA LAW

SENIOR HIGH SCHOOL: PIKIT NATIONAL HIGH SCHOOL, PIKIT COTABATO 2016-
2018

JUNIOR HIGH SCHOOL: RAJAH MUDA NATIONAL HIGH SCHOOL, RAJAH MUDA
PIKIT, COTABATO 2015-2016

ELEMENTARY: TALITAY ELEMENTARY SCHOOL, TALITAY PIKIT

COTABATO 2006-2012