Articles

The Role of the Media in Instilling the Culture of Tolerance in Society
Author : Dr. Hassan Abu_Arqoub
Date Added : 24-01-2023

The Role of the Media in Instilling the Culture of Tolerance in Society

 

The media plays a significant role in confidence building, shaping awareness, outlining orientations of the people from different issues, in addition to being an authority over minds and feelings.

The media is no longer concerned with conveying news; rather, to a remarkable extent, it assumed the role of steering and inciting. This is evident when considering the concept of media in a broader sense, which encompasses television, radio, electronic websites and various means of social media.

It is noted that violence and intolerance in the Arab region are escalating concomitant with the rise of the hate speech and the shunning of the other. If not a main reason, media incitement is responsible for the survival of horrible events that we are witnessing today in the Arab world. The rhetoric of bigotry, fear, distrust and cancellation of the other is prevalent and spread by various means of media whether directly or indirectly. The key question, here, is that does media identify with the situation of the people concerning hatred and violence or does it fuel and create them? If we add the role of the social media in the formation of the collective view and the dissemination of culture, we will arrive at a worse outcome. This is since satellite channels may carefully or wickedly propagate meanings of hatred, while words and messages in social media are direct and clear, and may deliver them in a higher volume and quicker manner of incitement. If satellite channels target viewer`s consciousness, social media targets consciousness and emotions.

How can we address this negative phenomenon?

It is imperative to address the existence of incitement and the revealed and concealed hate speech through the following:

1- Raising awareness and sensitivity against hate speech.

It is imperative that different satellite channels and media have excessive sensitivity against hate speech, violence, and rejection of the other through a code of conduct or even a law. This is since the growth or even the presence of such speech resembles a poisoned dagger piercing the heart of the nation and it is hard to recover from it except by paying a heavy price from the people`s wealth, blood, security and stability, which means impeding the progress of the wheel of development.

2- Spreading awareness amongst individuals.

Expanding the experiment of raising sensitivity and spreading it amongst individuals to organize their interactions on social media. This can be achieved through attracting their attention to that, discussing its positive side, and clarifying the negative side of bigotry and rejection of the other. In fact, increasing the level of awareness counters extremism and most people are affected by what is broadcast via satellite channels. Social media must be regulated through a law that criminalizes hate speech and incitement of strife because it threatens civil peace.

3- Opinions and other opinions.

Paying attention to the slogan "Opinions and other opinions" since it is negatively exploited. Even if we largely believe in this slogan, it is abusively applied. Before we introduce this slogan to the people, we should teach them how to respect opinions and other opinions through giving examples. For instance, guests of some talk shows, which are built on this slogan, shout at one another and question each other's doctrines and views, and even engage in fistfight. This clearly reinforces the following message: "There is no room for dialogue with the other and the outcome of any dialogue is struggle."

4- Handpicking guests.

Based on the previous point, we must select guests who present ideas objectively, with tolerance, and respect for the others. This is because based on the cultivation theory; the rhetoric of this moderate and tolerant model will be, with repetition, the followed model. Calm dialogue is both productive and effective and suffices even if it resulted in showing respect for the other. With repetition, people will learn the correct style of dialogue. However, bringing exclusionary guests will definitely deliver a negative message and influence to the viewer.

5- Giving precedence to public interest over incitement.

Although hate, violence, and intolerance speech maybe more interesting and engaging and of higher viewership rates, the intolerant models poison the community`s intellect one way or the other and fuel the spirit of division. Therefore, it is necessary that public interest outweighs personal interest as well as moral and material benefits. Preserving the spirit of unity with a lesser rate of viewership and profits means higher benefits for society. In addition, moderate rhetoric will become more acceptable and attractive and people will boycott the rhetoric of violence and extremism.

6- Emphasizing common frame of reference.

Despite differences of faith, thoughts, and doctrines, the population of any state will find one standard of reference that units them; namely the constitution, which considers all citizens equal before the law. This equality fosters tolerance and coexistence, so people will have a common ground for a fruitful dialogue. However, when there is no common ground, dialogue will be counterproductive. This promotes the concept of state, citizenship, and social unity since what all have in common is citizenship and belonging to the homeland on equal basis.

7- Annulling and criticizing intolerant ideas.

It is necessary to annul and criticize intolerant ideas as well as the cancelation of the other through employing a speech that rests on the intellect, reason, and religion since there are satellite channels serving such destructive ideas and there is a certain audience for that. Therefore, such ideas must be traced and nullified with extreme caution to eschew affecting the recipients. In addition, no room should be given to the leaders of the concept of cancelling the other to prevent spreading their intellectual poison.

8- Giving prizes to individuals and channels.

Giving prizes to channels that employ tolerant discourse or programs that promote the spirit of tolerance could encourage some channels and individuals to make changes, improve their rhetoric and content, in addition to leaving a positive impression in the minds of the viewers.

9- Promoting tolerance.

Based on the theory of setting priorities, media must concentrate on the positives of tolerance along with explaining its meaning using different methods and messages. This is since some understand tolerance as forgiving the other and submitting to them. It seems as if patronizing them while this isn`t the case for clarifying the concept of tolerance is the first step of the solution.

The most important positives of tolerance, which can be drafted in messages and depicted with scenes reflecting the content of these positives, are:

First: diversity and difference are a universal norm that we should deal with, not cancel.

Difference is one of Allah`s universal norms and can`t be changed since there can`t be one version of people. The correct way to deal with this phenomenon begins with accepting difference and diversity, and this acceptance is tolerance. Tolerance is defined as respecting cultural diversity through recognizing the rights of others to enjoy their basic rights and freedoms that are universally recognized. It is accepting the other, recognizing his/her existence and privacy. This is an offshoot of respecting the universal norm of difference and diversity people were created on. 

Second: intolerance is resisting Allah`s universal norm as regards difference and diversity, so this resistance is of no avail. 

Intolerance means rejecting and canceling the other. I.e. resisting the universal norm in difference and diversity, and consequently ignoring the wisdom behind the diversity of people; namely building bridges of cooperation and integration between the people to promote growth and prosperity on earth. Resisting this wisdom, although there is no positive outcome for that, leads to disputes and conflicts among individuals, people, and nations. Thus, there is no alternative for cooperation, integration, accepting the other, and tolerance. Actually, tolerance and acceptance of the other are the sole solution that results from all attempts of rivalry and struggle. For instance, Europe engaged in two world wars and the result was the emergence of the European Union.

Third: tolerance is the way for integrity and tolerance.

Accepting and cooperating with the other based on the common nominator, which is humanity, causes minds and powers to integrate and unite. Consequently, the nation will gain both material and moral powers and vice versa. Not accepting the other and bigotry tied with progeny, nationalism, language or religion will only lead to conflict causing brain drain, weakness, depletion of powers, and consequently hindering the wheel of development.

Fourth: tolerance is a win-win situation for all.

If man accepts fellow man, respects his existence, culture, difference, integrates and cooperates with him, peace and security will prevail on domestic and universal levels; nations will prosper and achieve welfare, so everyone wins. On the contrary, intolerance and not accepting the other leads to fragmentation of efforts and undermining of the nation, so everyone loses.

 

 

 

 

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Summarized Fatawaa

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

I wish to purchase an online account (a gaming account), and its ownership will be transferred to me. However, my friend will purchase it on my behalf, and I will repay him in deferred installments with an added profit margin to account for the installment sale. What is the ruling of Islamic Law on this transaction?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The ruling on selling electronic games depends on the ruling of the game itself: if the game is permissible, then selling it is likewise permissible. However, if the game contains Sharia violations that render playing it impermissible, then selling it in that case is neither valid nor permissible. Therefore, we advise the necessity of reviewing the Sharia guidelines for electronic games set forth in Fatwa No. (3369).
 
Accordingly, if the game is permissible, a person may purchase it, take legal possession of it, and subsequently sell it in deferred installments for a price higher than its purchase price. The General Iftaa' Department has permitted dealing through Murabaha, while emphasizing the necessity of observing the Sharia conditions required for this transaction; please refer to Fatwa No. (2861). And Allah Almighty knows best.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.

What is the ruling on performing the Duha (forenoon) prayer before its time has begun, because I go to school early in the morning?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The Duha (forenoon) prayer is not valid if performed before its time has begun. Its time starts when the sun has risen to a noticeable height, that is, approximately fifteen minutes after sunrise, and it ends when the sun reaches its zenith (zawāl), shortly before the Dhuhr (noon) prayer. It is stated in Mughni al-Muhtaj (Vol.1/p.455): “Its time is from the rising of the sun [to a spear’s height] until the zenith.”
Accordingly, the Duha prayer is not valid if offered before the sun has risen, and its time remains open until just before Dhuhr. It may be performed at any time at school, during the break between classes or during recess. And Allah Almighty knows best.