Let's have a look at what lessons we (Muslims and non-Muslims alike) can take from the chapter of Al-Hujurat:
1. To verify before we write or forward something
Verse 6 of the chapter translates as: "O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done" (Al-Hujurat 49:6).
We get juicy stories and novel posts all the time, and these include allegations concerning certain individuals. And without much thought we “share” or “retweet” them, wanting to be among the first to spread the message.
Well, what we are doing is effectively spreading the rumours further. Anyone can have social media accounts. Not all of them are careful (you know, just like us) about checking the truth behind or the basis of the stories they receive. Not all of them are truthful or have good intentions – they could be deliberately fabricating lies about whomever they wish to affect.
Thus we should be responsible in exercising “tabayyun” (verification) on what will appear on our Facebook walls and statuses, as they will be read and spread.
2. To reconcile and not to divide
When there is a dispute, we would take a side and go all out defending our stance. It's easy, and any fool can do it. What is not easy however is to restrain ourselves from quickly getting into the fight.
It is not easy to take a step back, try and understand both sides, identify the root of the difference and find a way to reconcile. On many occasions, the cause of dispute is misunderstanding, differences in interpretation, or differences in style and approach. In this case, the Quran teaches us the noble way of always trying to reconcile, work on a common basis which both side could agree and move forward from there.
"And if two parties or groups among the believers fall to fighting, then make peace between them both" (Al-Hujurat 49:9).
3. Not to insult or call names
When we Malaysians dispute, we tend to behave in a manner which is, well, childish. After running out of arguments, we resort to belittling and calling names. Recent popular keywords that came up whenever Malaysians dispute on the Web include terms like “traitors”, “barua”, “penjilat”, “liberal Islam”, “Isis supporters”, and those I do not have the heart to write. We have names for everyone who does not agree with us, as if we are the absolute truth.
Here the Quran reminds:
"O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames" (Al-Hujurat 49:11).
4. To avoid being suspicious
We tend to be suspicious at the slightest opportunity. And our popular news media are not helping as they prefer to highlight sensational half-stories rather than reporting realities which matter to the people. I tend to be cautious about headlines that end with a question mark.
And we careless Malaysians embrace these and make our conclusions. Those whom we don't like (or with whom we disagree over political stands) have no chance – anything they do will raise our suspicions. Anything. Such a person withholds and we say he is miserly. He gives and we say he is showing off.
The Quran advises us not to think badly of people and not to be so quick to judge. Is not everyone innocent until proven guilty?
"O you who believe! Avoid much suspicions, indeed some suspicions are sins" (Al-Hujurat 49:12).
5. Not to backbite
In the same verse, the Quran says:
"And spy not, neither backbite one another" (Al-Hujurat 49:12).
If the traditional Malaysians backbite in coffee shops (or mamak restaurants), over their house fence (typically while hanging out clothes to dry), at a colleague's desk in the office, or even at the back of mosques, the modern ones do it via social media. This is done during a private chat or in closed discussion groups.
Mind you, backbiting or “ghibah” is not about telling lies about people – rather it is speaking about or exposing the shame of others. If you received a WhatsApp message that begins with, “Did you know, that so-and-so…” you’ll want to be careful about such conversations. Backbiting does no good at all to our relations and certainly is not the way to correct one's wrongdoing.
6. To get to know one another
Yes, the Quran enjoins socialising and getting to know one another. Even with those of other races and religions than ours. All persons are related; are we not all the descendants of one man (Adam, unless you are a proponent of the idea that we descended from an ape)?
"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another" (Al-Hujurat 49:13).
This is so beautiful. God made us into races (Malay, Chinese, Indian etc) and ethnicities (Kadazandusun, Iban, Melanau, Javanese etc) not for any of us to claim superiority over others (if you remember history, this was what the Nazis believed: that they were the superior Aryan race). Certainly not to create racial enmity and hatred.
But we are created different for us to know one another and to bridge that cultural gap with understanding and compassion. And for this purpose, social media is a useful tool. Group features in social media can be created to promote discussion, understanding and harmony.
Use Facebook to invite those of other races and religions to our religious celebrations, wedding reception, or even just a “makan-makan” without any particular occasion. Spread the compassion.
Now compare our current use of Facebook and WhatsApp, the discussions we have and the language we use, with those advised by the Quran. Our posts and shares and replies, what are they like?
Are we the Quranic social media users?
The early verses of the chapter of Al-Hujurat indeed contain a number of prohibitions. The scholar Al-Shaikh Muhammad Al-Ghazali (rahimahullah) noted in his work “Nahwa Tafsir Maudu'i li Suwar al-Qur'an al-Karim” that if Muslims were to learn from this chapter, they would talk little.
But these prohibitions are necessary as humans tend to speak (and to write) a lot, and without control their words can hurt others, create anger and dissent, enmity even. That explains the need for early reminders.
But in verse 13, Allah reminds us that we are living among other people in the wide world. Hence we need to socialise, including with those who appear to be different from us. Muslim social media users have the additional responsibility to share the beauty of Islam as a religion with social responsibilities, not just with personal rituals on praying mats. And as a religion which prefers harmony and reconciliation over hatred and divide.
So let's socialise, the Quranic way.
1. To verify before we write or forward something
Verse 6 of the chapter translates as: "O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done" (Al-Hujurat 49:6).
We get juicy stories and novel posts all the time, and these include allegations concerning certain individuals. And without much thought we “share” or “retweet” them, wanting to be among the first to spread the message.
Well, what we are doing is effectively spreading the rumours further. Anyone can have social media accounts. Not all of them are careful (you know, just like us) about checking the truth behind or the basis of the stories they receive. Not all of them are truthful or have good intentions – they could be deliberately fabricating lies about whomever they wish to affect.
Thus we should be responsible in exercising “tabayyun” (verification) on what will appear on our Facebook walls and statuses, as they will be read and spread.
2. To reconcile and not to divide
When there is a dispute, we would take a side and go all out defending our stance. It's easy, and any fool can do it. What is not easy however is to restrain ourselves from quickly getting into the fight.
It is not easy to take a step back, try and understand both sides, identify the root of the difference and find a way to reconcile. On many occasions, the cause of dispute is misunderstanding, differences in interpretation, or differences in style and approach. In this case, the Quran teaches us the noble way of always trying to reconcile, work on a common basis which both side could agree and move forward from there.
"And if two parties or groups among the believers fall to fighting, then make peace between them both" (Al-Hujurat 49:9).
3. Not to insult or call names
When we Malaysians dispute, we tend to behave in a manner which is, well, childish. After running out of arguments, we resort to belittling and calling names. Recent popular keywords that came up whenever Malaysians dispute on the Web include terms like “traitors”, “barua”, “penjilat”, “liberal Islam”, “Isis supporters”, and those I do not have the heart to write. We have names for everyone who does not agree with us, as if we are the absolute truth.
Here the Quran reminds:
"O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames" (Al-Hujurat 49:11).
4. To avoid being suspicious
We tend to be suspicious at the slightest opportunity. And our popular news media are not helping as they prefer to highlight sensational half-stories rather than reporting realities which matter to the people. I tend to be cautious about headlines that end with a question mark.
And we careless Malaysians embrace these and make our conclusions. Those whom we don't like (or with whom we disagree over political stands) have no chance – anything they do will raise our suspicions. Anything. Such a person withholds and we say he is miserly. He gives and we say he is showing off.
The Quran advises us not to think badly of people and not to be so quick to judge. Is not everyone innocent until proven guilty?
"O you who believe! Avoid much suspicions, indeed some suspicions are sins" (Al-Hujurat 49:12).
5. Not to backbite
In the same verse, the Quran says:
"And spy not, neither backbite one another" (Al-Hujurat 49:12).
If the traditional Malaysians backbite in coffee shops (or mamak restaurants), over their house fence (typically while hanging out clothes to dry), at a colleague's desk in the office, or even at the back of mosques, the modern ones do it via social media. This is done during a private chat or in closed discussion groups.
Mind you, backbiting or “ghibah” is not about telling lies about people – rather it is speaking about or exposing the shame of others. If you received a WhatsApp message that begins with, “Did you know, that so-and-so…” you’ll want to be careful about such conversations. Backbiting does no good at all to our relations and certainly is not the way to correct one's wrongdoing.
6. To get to know one another
Yes, the Quran enjoins socialising and getting to know one another. Even with those of other races and religions than ours. All persons are related; are we not all the descendants of one man (Adam, unless you are a proponent of the idea that we descended from an ape)?
"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another" (Al-Hujurat 49:13).
This is so beautiful. God made us into races (Malay, Chinese, Indian etc) and ethnicities (Kadazandusun, Iban, Melanau, Javanese etc) not for any of us to claim superiority over others (if you remember history, this was what the Nazis believed: that they were the superior Aryan race). Certainly not to create racial enmity and hatred.
But we are created different for us to know one another and to bridge that cultural gap with understanding and compassion. And for this purpose, social media is a useful tool. Group features in social media can be created to promote discussion, understanding and harmony.
Use Facebook to invite those of other races and religions to our religious celebrations, wedding reception, or even just a “makan-makan” without any particular occasion. Spread the compassion.
Now compare our current use of Facebook and WhatsApp, the discussions we have and the language we use, with those advised by the Quran. Our posts and shares and replies, what are they like?
Are we the Quranic social media users?
The early verses of the chapter of Al-Hujurat indeed contain a number of prohibitions. The scholar Al-Shaikh Muhammad Al-Ghazali (rahimahullah) noted in his work “Nahwa Tafsir Maudu'i li Suwar al-Qur'an al-Karim” that if Muslims were to learn from this chapter, they would talk little.
But these prohibitions are necessary as humans tend to speak (and to write) a lot, and without control their words can hurt others, create anger and dissent, enmity even. That explains the need for early reminders.
But in verse 13, Allah reminds us that we are living among other people in the wide world. Hence we need to socialise, including with those who appear to be different from us. Muslim social media users have the additional responsibility to share the beauty of Islam as a religion with social responsibilities, not just with personal rituals on praying mats. And as a religion which prefers harmony and reconciliation over hatred and divide.
So let's socialise, the Quranic way.
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