Articles

Some Flaws of Religious Discourse in Mass Media
Author : Dr. Hassan Abu_Arqoub
Date Added : 11-10-2022

Some Flaws of Religious Discourse in Mass Media

 

Religious discourse is one of the most widespread discourses in mass media and aims to acquaint believers and others with the teachings of Islam to be a methodology for the believers and an invitation for the non-believers.

The follower of religious discourse hardly fails to notice a number of flaws that limit its actual success. This I say because this discourse may have succeeded in the sense that it has spread widely, but it lacks the true fruits desired from it. Some key flaws are:

 

First /Takfir and Tafsiq:

 

The proponents of this discourse consider themselves on the truth and whoever disagrees with them is an evil sinner who had gone astray. The amazing thing, here, is that they apply this to their fellow Muslims and about controversial issues. For example, tagging the Muslim who visited the grave of a saint as an apostate who went astray and abandoned the sound doctrine. Rather, whoever doesn`t consider such person an apostate is an apostate himself. This is extremely exclusive since it isn`t correct to judge someone`s belief in such a haphazard manner. First, we have to make sure that their belief is valid through dialogue. If they have done something wrong, we should teach them how to right that wrong. If they haven`t, then we may not agree with their view or not favor it. However, it is wrong to accuse them with innovation, deviating from the right path since this leads to introducing this exclusive culture in society, causes division, and afterwards yields terrorism, and extremism since, from their perspective, people are considered either apostates or misguided innovators.

 

Second/Fanaticism:

 

It is normal to have Madhabs (Schools of Islamic thought) along with the foundation of the religion. As for fanaticism, it is denounced in every time and place since it causes one to deviate from justice and equity, becomes magnanimous with his Madhab to the extent of recognizing no other, and thus impairs his mind and thought leading to freezing his reasoning and rejecting the other. Instead of using his time studying and seeking knowledge, a bigot engages in tracking the lapses of others and refuting their views. This is an endless cycle that increases enmity and hatred on steady basis, so the victims of fanatic discourse remain in the same cycle spreading the culture of hatred and rejection of the other throughout society yielding extremism and terrorism. Historically speaking, bigots have been practicing this for so long.

 

Third: Failure to distinguish between divine text and human Ijtihad (Independent reasoning), which is a serious drawback. This is because the divine text has its sanctity and respect and it isn`t permissible for the religious person to disagree with or ignore it for doing so renders his/her religiosity meaningless. As for Ijtihad in understanding a text, it remains a human effort that doesn`t enjoy the same sanctity although it is respected and appreciated. This human effort is amenable to give and take and disagreement since people perform acts of worship based on the injunctions of their Lord not fellow humans. Here, the problem lies in elevating the status of Ijtihad to the sanctity of the divine text, which bans minds from coming near or examining human Ijtihad although some may have better Ijtihad. 

 

Fourth/Being out of touch with reality:

 

This is noticed in some topics presented through the media. While most people are having hard times trying to survive, some presenters dwell on issues like the ruling on shaving beard or the obligation of having a Sutrah (An object used by a person performing Salah as a barrier between himself and one passing in front of him). These are examples of controversial issues for which one episode or book will not contribute to the renaissance of the Muslim nation. Rather, there is room for disagreement since they aren`t doctrinal issues testing someone`s faith.

 

Fifth/Employing myths and stories:

 

The divine religion is founded on divine text and it has to be delivered to the people. However, it can`t be conveyed through stories, myths and lies although these are sweet on the ear, numb the mind, and incite tears. Some advocates tell stories that have no origin nor chain of narrators and spread them amongst the people as divine text. They, for instance, would say that girl was paralyzed because she disobeyed her mother; that person got mad because he disobeyed his father; that person became poor because he didn`t make a donation to a certain party; that woman caught cancer because she didn`t wear Hijab, in addition to many other examples. The problem, here, is that these reinforce only the idea that Allah is there to punish His slaves, He isn`t merciful and doesn`t forgive sins and slips.

The above stated is the tip of the iceberg, but I wanted to quickly go over them as a reminder for my brothers and myself to avoid them as much as possible.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on a Friday sermon in which the khaṭīb did not explicitly exhort the congregation to be conscious of Allah (taqwā) in both sermons, but sufficed with commanding them to obey Allah and refrain from disobeying Him?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
For the Friday sermon (khuṭbat al-Jumʿah) to be valid, certain essential pillars (arkān) must be fulfilled. Among these is the exhortation to be conscious of Allah (waṣiyyah bi-taqwā Allāh), which must be present in both sermons. Alongside this pillar, the praising of Allah (ḥamdallah) and the sending of blessings upon the Messenger of Allah ﷺ are equally required.
Shaykh al-Islām Imām Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "These three are pillars in each of the two sermons, because each sermon is independent and separate from the other." [Tuḥfat al-Muḥtāj,Vol.4/P.447]
It is not a condition that the exhortation be expressed in any specific wording, nor is it required that the word "taqwā" itself be used — such as saying "I exhort you to be conscious of Allah." Rather, this pillar is fulfilled by any expression that contains a command to obey Allah the Almighty and to abstain from what He has prohibited.
Imām al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "The third pillar is the exhortation to taqwā... The specific wording of this exhortation is not required, according to the most correct view, because the purpose is admonition and the urging of obedience to Allah the Almighty. Therefore, any expression that conveys admonition suffices — whether long or short — such as: 'Obey Allah and be ever mindful of Him.'" [Mughnī al-Muḥtāj,Vol.1/P.550]
Accordingly, what the khaṭīb has done — by commanding obedience to Allah and forbidding disobedience to Him in both sermons — is valid and sufficient. And Allah the Almighty knows best.

What is the wisdom and purpose behind the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Among the wisdoms and purposes of the 'aqīqah are the following:
First: Expressing joy at the blessing of Allah the Almighty, rejoicing in the newborn, and giving thanks to Allah for this gift. Allah the Almighty says (what means): "If you are grateful, I will surely increase you." [Ibrāhīm/7]
Second: Proclaiming and publicising the lineage (nasab) of the child — and the 'aqīqah serves as an appropriate and fitting means to this end.
Third: Gladdening the hearts of family members, relatives, friends, and the poor by gathering them together over a shared meal. And Allah Almighty knows best.

Is a woman's prayer performed while following an Imam whose prayer is being broadcasted via the television valid, and does she receive the reward of congregational prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Among the conditions for the validity of following an Imam (Iqtida’) is that the Imam and the follower must be in the same location. Therefore, the prayer of one who follows an Imam whose prayer is being broadcasted via television from a distant location is not valid. However, if the follower is with the Imam in the same mosque, the prayer is valid. And Allah the Exalted knows best.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.