In the Qur'anic perspective, media is not just a tool, but also a responsibility. It is not about cold neutrality, but also about speaking with integrity, truth, evidence, and justice. Every word in the Qur'an carries weight and accountability, as this verse: {Man does not utter any word except that with him is an observer prepared} [Qaf, verse: 18].
Thus, the media in the Qur'an is not understood as passive transmission of information, but also as a foundational message, a moral education that refines ethical sensitivity, and builds an alert and responsible collective mind.
With the rapid development of media and the expansion of its influence, the need to evoke ethical paradigms and Shari‘ah standards in media practice has grown, to ensure that the word is neither misused nor misrepresented. Words can be an effective weapon in defending truth and goodness. They can also be a powerful tool for spreading injustice and corruption. Therefore, every individual must realize the seriousness of words and use them wisely and carefully, taking into account the impact they may have on others and on society as a whole.
This research will address the topic of media from a Quranic perspective, examining Quranic verses that refer to the "word," its means of transmission, and its impact on society. It will shed light on the ethical boundaries defined by revelation and the Shari‘ah standards, to which media discourse must adhere. It will then outline the characteristics and objectives of Islamic media, guided by the verses of the Holy Quran.
This research offers a detailed examination of the concept through a Quranic lens, aiming at establishing its foundations, analyzing its key components, and identifying the obstacles that hinder its proper application. It also distinguishes between genuine expression and harmful practices such as rumor-mongering, falsehood, and slander. Using an inductive-analytical methodology, it collects and interprets relevant Qur’anic verses within their linguistic and exegetical contexts to construct a coherent framework for understanding freedom of expression in media.
The study of the research arrives at several key conclusions, the most important of which is that the Qur'an affirms freedom of expression as a fundamental human right, yet it regulates this freedom through a set of ethical and legal principles. While Western perspectives often emphasize absolute individual liberty, the Qur’anic approach strikes a balance between individual freedom and social responsibility, aiming at preserve communal stability and peace. Ultimately, the paper argues that the Qur’anic vision of freedom of expression in the media is neither a denial of freedom nor an unrestricted endorsement of it, but rather a comprehensive system that transforms speech into a tool for constructive discourse and societal reform.
It focuses on its most dangerous manifestations during the era of the prophets (peace be upon them), when the satanic media disinformation of the people of falsehood emerged through whispering, insinuations, falsification, distortion, and camouflage of the truth.
This was achieved through deceit, trickery, and insinuation, using various methods, means, and approaches, employed by the devils of mankind and jinn through massive media hype, to divert people from the truth and keep them in the depths of ignorance, backwardness, reactionism, decadence, and baseness.
In the struggle between truth and falsehood, the prophets (peace be upon them) worked to raise people's consciousness and enlighten them to the truth by confronting the media disinformation of the people of falsehood with wisdom, evidence, insight, and consciousness.
The research presented the experiences of a number of prophets (peace be upon them) whose confrontations with the media's disinformation of their peoples were recounted in the Holy Qur'an. The prophets are Noah (peace be upon him), Hud (peace be upon him), Salih (peace be upon him), Moses (peace be upon him), and the Prophet Mohammad (peace be upon him).
In the Qur'anic perspective, the word is not merely a tool for expression, but a transformative force, a means of shaping emotions, forming collective intellect, and driving change. The focus is placed on examining how committed, value-based speech contributes to revealing the truth, challenging falsehood, and cultivating an consciousness rooted in the spirit of active waiting [alentedhar], enabling the individual to become an engaged participant in preparing for the promised divine justice.
It also aims at establishing the Quranic perspective of the Word, as a means of building consciousness, and highlighting the features of the awaiting human being, according to the logic of revelation. The study links the mission-driven media to the preparatory project, and offers practical recommendations for establishing a Mahdist media discourse that derives its perspective from the Holy Quran, and contributes to preparing the nation to receive the divine promise of justice and caliphate.
It is based on the Qur'anic foundation, which makes conscience the internal guardian of the word, and on the evocation of the afterlife as a deterrent against all external authority. It also highlights the role of Quranic, prophetic, and Alawite models in embodying the values of honesty, wisdom, and responsibility.
On the other hand, the study draws on modern sociological approaches, such as Durkheim's collective conscience and Bourdieu's symbolic capital, to understand the educational and social functions of the media.
Finally, the study proposes an ideal model for an ethical code for Islamic media based on self-censorship, as a path to a true balance between freedom and responsibility.
This theory has not received the critical attention it deserves from academic circles in the West or the Islamic world. It has been widely accepted by many, and has become a foundational basis for other theories concerning the interpretation of Qur'anic subjects. This article examines the efforts made by Madigan in this context, drawing on Toshihiko Izutsu’s theory of semantics. It aims at concluding that, upon evaluating Madigan’s work, his research cannot be regarded as a faithful application of Izutsu’s methodology.
Therefore, the results of his analyses should be approached with skepticism. Madigan’s approach, both in terms of method and style, as well as his use of sources, differs significantly from that of Izutsu—making it difficult to consider his conclusions as grounded in Izutsu’s semantic framework.
Through a thorough reading of the texts of the Holy Qur'an,
Dr. Mohammad Murtada explores the depths of sarcasm as a complex psychological and social behavior that reveals rejection and fear of change. This behavior is used to undermine religious symbols and shatter the spiritual aura surrounding them.
The project focuses on understanding the mindset of the mocker by analyzing the structure of satirical discourse, its stance toward change, and the mechanisms it employs to obscure symbolic truth. As depicted in the Qur'an, mockery is not merely an immediate reaction to the message, but rather a recurring strategy adopted by the arrogant, the masses, and pseudo-intellectuals alike, as a means of evading intellectual confrontation.
This book is an explicit call to restore symbolic consciousness, in a time when struggles of faith are fought with words, images, and laughter. It is an attempt to understand the mocker as an adversary and a troubled being, hiding behind mockery because he lacks the courage necessary to look the truth in the face.
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