She embraced Islam in October 2013, and changed all her lifestyle from Christian beliefs and secular practices to Islam.

Bachelor in Communication, Master in Education, and second Master in Human Science graduated from the International Islamic University of Malaysia (IIUM) in 2020. Currently, she is an independent researcher.

Mexico is a Christian-majority country, with minority religious groups like Jewish, Buddhism, and Islam, among others. The National Statistics Institution of Mexico reported that the population of Mexico was 127.5 million by 2020.

The official numbers show that 92.4 percent of the population belong mostly to Catholicism and some other sects of Christianism, and the remaining 7.6 percent belong to other religions, such as Jewish, ethnic religions, spiritism, no religion, and Islam with less of one percent of the population (Instituto Nacional de Estadística y Geografía, 2011).

Official numbers from the Federal Government of Mexico show that by August 2019, the country had registered about 88,000 Christian associations and 26 Islamic associations (Dirección General de Asuntos Religiosos, 2019).

The Islamic associations don't have a physical location per se, and sometimes they use the Internet and ICT as a place of socialisation or for religious proselytism or simply to have visibility as a Muslim community in the virtual world (Medina, 2014).

Mexican people recognise themselves as Catholic (De la Torre & Gutiérrez Z., 2008). But Mexican population is a product of hybridism in their spiritual beliefs and religious practices, the people are open to know new ways of developing their spirituality.

Islam can be considered as 'new' in Mexico because it is not well known or the misconceptions created by the media make appear Islam as strange and distant (García, 2014; Medina, 2014, 2019).

In sociology, religion is considered as part of a culture (McGiven, 2014). However the phenomena of conversion to Islam in minority Muslim countries is interesting because Islam is not part of the culture of the society, so how and why few people choose Islam as their religion.

This is the main question that led me to do a sociological research with communication perspective on the Mexican female Muslim converts on the phenomena of 'online religious information seeking behaviour'.

It is well known that information about Islam is accessible to everyone through the Internet and ICT. The most relevant findings on previous studies are that the Internet is one of the sources where many Mexican converts encounter Islam for the first time (Castro, 2012; García, 2014, 2018; Medina, 2014, 2019; Pastor, 2011, 2015).

The respondents are Mexican female Muslim converts living in Mexico, where they face the day-to-day problem of how to be a Muslim in a non-Islamic environment, especially when the Mexican Muslim converts mostly belong to Catholic families.

What is their motivation, prior to the conversion to start the process of seeking online information about religions and more specifically about the religion of Islam. How they use the information to become a practising Muslim in a Christian-majority country.

The main problem is the identity reconfiguration as a Muslim (Medina, 2014). Mexican female Muslim converts are seeking information to find ways to rebuild their identities, so there is a process of deconstruction and construction on the religious identity that impacts in the overall dimensions of the person.

The virtual world provides an avenue to seek the information that they need to support their new beliefs and to practise the religion (Bunt, 2000, 2007, 2009; Roy, 2004).