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Another important facet of this study is the diversity of key informants.Therefore, this research included interviews not only of content creators, followers, and lurkers of Uktisally and Duniajilbab but also internet users in general.Full consent for all the data in this article, including the name of informants, was gained unless the interviewee is identified as ‘anonymous’.Informed consent was also obtained for conversations and images used in this article.The creativity and zeal of the creators of Instagram Social media have become part of the private and public lifestyles of youth globally.The creativity and zeal of the creators of Instagram (proselytization) scenes have been coloured by the active presence of Indonesian Muslim youth on social media platforms.

Drawing on both online and offline research in Indonesia, this article focuses on the use of Instagram by Indonesian Muslim youth.

This article, inspired by scholars such as Saba Mahmood (2005) and Charles Hirschkind (2006), who focus their studies on the cultivation of the virtuous self, argues that Instagram has become a platform for female Indonesian Muslim youth, who hold a firm belief that ‘a picture is worth a thousand words’, to educating one another in being virtuous Muslims.

This is achieved through activists in various Islamic movements in Indonesia, especially Muslim youth, currently use the term in a broader sense (see e.g.

Campbell and Vitullo argue that contemporary research focuses on the way in which online and offline communities are seen as a continuum (2016: 84; see also Horst & Miller 2012; Postill & Pink 2012).

Campbell, for example, defines digital religion as ‘the technological and cultural space that is evoked when we talk about how online and offline religious spheres have become blended or integrated’ (2013: 4).

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