This paper examines Muslim religious scholars’ (‘ulama’s) use of social media as a new modality of religious education. Several scholars (for instance, see Nakissa 2019; Robert Hefner et al. 2007; Zaman 2002; Zeghal 1996) have examined traditional modes of transferring Islamic knowledge to Muslim students both within and without Muslim-majority countries. Some of them argue that Islamic religious authority has become diffuse in recent decades around the world, and ‘ulama have had to respond in various ways to the “challenges of changing times” (Zaman 2002). The rise of social media has further allowed for a democratization of influence and fame and could have threatened or made obsolete the authority of the ‘ulama in the modern world. This paper explores questions of religious authority in the US and argues that through their use of social media, US-based Muslim preachers are responding to challenging times and are utilizing social media outlets to stay connected to young Muslim followers. The ubiquity and simplicity of social media platforms allow American preachers, like Suhaib Webb and Omar Suleiman, to insert their short, relevant messages on piety and correct religious practice as Muslim youth scroll through their newsfeeds. I use digital ethnographic methods to survey and analyze Webb and Suleiman’s theorizations and arguments on social media about social justice in Islam as a case study, and gauge reactions from followers in the comments sections under the posts on the preachers’ YouTube, Facebook, and Instagram pages. The study thus shows that a nexus between being an Islamic scholar in America and a social activist is possible, something that is not viable in most parts of the Arab world, for example. In a democratic setting, these religious scholars have been able to clearly and publicly articulate their activist beliefs despite sometimes facing backlash from more conservative groups in the US. They view their activism both as a civic duty and as something that is incumbent on every Muslim in emulation of the Prophet Muhammad. The paper thus shows that social media can serve as a new modality of learning about piety and correct Islamic practice, especially during moments of moral crisis and injustice. In these scholars’ posts, they show that there is piety in activism and that activism itself is pietistic.