Islam and Muslims in Cyberspace - From (Re)presenting to (Re) understanding
By Dalia Yusuf - IslamOnline - April 28, 2005.
An initial study of Islam and Muslim environments in cyberspace proves that there is a great chance for representing Islam and Muslims.
Using the Internet as an alternative and interpersonal form of communication may help to break the traditional cycle of stereotyping among Muslims themselves and between Muslims and others. A more profound and deliberate study may lead us to recognize the possibility of reunderstanding and rediscovering not only the other but also Muslim self-understanding.
To a certain extent, any study of Muslims using the Internet may begin with the predictable psychological barrier between committed Muslims and the media. This was reflected in a discussion on whether the Internet is lawful or prohibited, as the Internet seems to raise issues of pornography and privacy. One Muslim user lamented, “The already critical social problems of Muslim youth at present will be further worsened by the emerging Internet technology.” 1 This was an expected argument among the various reactions.
Muslim Existence on the Web: Initial Focuses
Many factors determine Muslim existence on the Internet, as opposed to the cinema or television, and make it more vivid and active. The Internet is different from the cinema industry as the Internet needs less infrastructure and does not depend only on visual exp
ression. It is also different from television, which through most of its history, especially in the Muslim world, has been dominated by the government and needs huge investments. These factors, beside the objects and goals of various Muslim activists and intellectuals, make the Muslim existence in cyberspace inevitable and vital.
Muslim existence initially focussed on traditional content, as Gary Bunt states in his Book Virtually Islamic. The primary form of Islamic exp
ression online was the Qur’an and Sunnah, using hypertexts and the advantages of multimedia. However, this primary form developed rapidly into a more sophisticated existence that varies according to the different sects and points of view. Perhaps the most effective form is the one that tries to keep up with modern times in all areas.2
The Internet seems, generally, to be the “voice of the voiceless.” According to Bunt, “Minority opposition may believe that cyberspace is an environment in which religious, cultural and sectarian differences can be articulated with great safety.”3 Therefore, on this digital platform we can expect to find many expressing themselves as Islamic representatives speaking in the name of Islam. Consequently, concern arises among interested scholars and analysts of the so called “fragmentation of authority,” especially in the areas of Shari`ah and jurisprudence.
This concern cannot be discussed without understanding some of the problematic interpretations of the relation between the sacred text and relative human understanding. One of these interpretations, which can guarantee some kind of respected diversity instead of fragmentation, is the realization of the “interactive distance” between the sacred text and our human understanding. This realization makes the different Muslim traditions and methodologies respected as long as they are based on the fixed principles—as no one owns the absolute truth.
From this interactive distance between text and human understanding emerges the possibility of ijtihad, or personal reasoning, after the revelation. For Muslims, the nature of time and history is fundamentally different during the event of the revelation and the sacred mission of the Prophet (peace and blessings be upon him), because then God guided the affairs of the community in a uniquely direct way.
After this era, but depending on its principles and guidelines, we established personal reasoning. Muslims, therefore, always change their position if, after careful and meticulous use of reasoning, more appropriate and correct conclusions can be found. Consequently, Islam is a dynamic religion that is able to fit with the ever-changing milieu.4
This understanding is highlighted by Bennabi, not only to establish pluralism among Muslims, but also to understand the process of resurgence and disappearance of civilizations between Muslims and non-Muslims. Bennabi emphasises that
whereas civilisation is the transformation of any good idea into a reality, Islam is a set of guidelines, a way of life, or a project, that creates a civilisation only when put into practice; when its adherents carry it and move through the world positively influencing man, material and time. Therefore, a Muslim may be uncivilised just as a non-Muslim may be civilised.5
Among Muslim intellectuals, some scholars, such as Sheikh Tahtawi, see various interpretation and ijtihad methodologies as the Muslim practice of pluralism and democracy. Tahtawi tries to show that democratic concepts are compatible with the Islamic Law by comparing political pluralism in western societies to forms of ideological and jurisprudential pluralism that exist in the Islamic experience.6
Cyber Muftis: Traditionalism and Modernity
Therefore, the Internet may clearly present a range of trends, among them the Islamic jurisprudential traditions, but these different customs should have an internal consistency that guarantees an organized diversity. The Internet achieves the involvement of traditional scholars and muftis, putting them to the challenge of dealing with the concerns and problems of modern daily life.
There are relatively well organized and accessible systems for searching for authentic religious references. But the medium itself (the Internet) puts much more responsibility on the user’s shoulders, to compare and choose among the fiqhi opinions according to the user’s context and circumstances.
The Internet can provide scholars and muftis a great opportunity to network and communicate, and this may develop the essential process of interaction. The importance of such a process can be imagined when we know that Al-Ghanwishi referred to the difficulties of communication and transportation among Muslims as one of the reasons they failed to develop shura (mutual consultation) from a value to a political system.7
The advantages and disadvantages of being in cyberspace bring forward the question of whether or not the Internet in the Muslim world will cause real social, cultural, and possibly political changes; and if so, what are these changes? There is no direct simple answer; it is as sophisticated and dynamic as the Internet itself, used in different contexts and with different habits.
Social Life of Information
Fundamental facts should be discussed in order to understand the issue of changing people's attitudes and minds on certain topics. One of these facts is that the “social life of information, as the creation of knowledge from raw information, is a social activity of human beings. Much of what we recognize as learning comes from informal social interactions between learners and mentors.”8
The relation between information technology on the one hand, and change and development on the other, cannot be isolated from distinct factors and environments. “Technology can only transform to a certain extent, and other factors exert great influence on the utilization and eventual success or failure of new concepts and technology.”9
This matter needs a great deal of study and analysis, not only by focusing on the interrelation between information technology and the various social and cultural contexts, but also by studying the history of information. “The importance of organizational learning and tacit knowledge suggests that to a degree no one has yet appreciated, the history of information is an institutional history.”10
Some intellectuals refuse to see the Internet as a cause of change, especially in the political sphere, as most of the Muslim and Arab world are mainly affected by the oral culture, this being related to socio-cultural reasons along with high rates of illiteracy. As access to the Internet requires skills in using the computer and the English language, this makes the influence of the Internet limited in many ways.
But there is another point of view, which refers to a sophisticated process of change through the Internet and the information revolution. This is not related only to the medium itself but is related to the nature of the users. Some users are active enough to release the message from its medium by printing or by communicating with the people orally—delivering the released messages that are still affected by the characteristics of the Internet.
One of the most important things, especially for the consumer of this technology—most of the Muslim world are consumers and not producers of this technology—is to know the challenges as well as the characteristics of this medium.
The architecture of the Web decides its traits, but the media work within the culture introduces its needs. For instance, many of those whom we can call cybersociologists see virtual relations and communication in cyberspace as reflecting the community’s hunger for “third places,” which are described by Oldenburg as “the core settings of informal public life.” The free or inexpensive local “third places” have disappeared and many of us have an increased feeling that the community is lacking. “Third places,” according to Oldenburg, are necessary for a community to arise. "There are places where members of a community interact with others and come to know the ties that they have in common. In part, this virtual communication is a response to the hunger for a community and has followed the disintegration of traditional communities around the world.”11
The interrelation between reality and the virtual community can be observed in many situations and in relation to different contexts. For example, many Muslims and Arabs suffered an intense feeling of helplessness during the Palestinian Intifada and the war on Iraq. Cyberspace has been an active arena for showing such feelings, and thus Web authors should realize the necessity of a balanced message that does not encourage the illusion of cyberaction only, but uses the advantages of cyberactivism.
This balanced coverage cannot be achieved without sufficient knowledge of both Web architecture and offline contexts. By absorbing both spheres, unique solutions and formulae for problematic issues can be created. Addressing social groups, as opposed to individuals, can reactivate their roles rather than marginalize them.
Other social and psychological problematic phenomena can be understood and solved by more involvement of the proper offline social structures. For example, interpersonal and intimate communication in cyberspace emerges as what is known now as “e-love”—an idealistic image that can be drawn for both women and men via this virtual relationship, which is free of responsibilities.
On the interactive page for cyber-counseling at IslamOnline.net, a simple principle is repeated in response to such e-love problems. In cyberspace, as in the real community, there is a private sphere as well as a public sphere, and one of the safe healthy interactions between men and women is engaging in public activities on the Web rather than private interactions, where the risk of illusion is increased.
The same page also relates to the offline community by advising most of the youth who face the problems of an empty life and who seek to kill time online to interact and participate actively in their communities.
Anonymity: Between Freedom and Trust
Human interaction revolves around issues of trust, and trust in the anonymous computer realm is hard (but not impossible) to come by. Reputation systems are important components of that, but in reality we judge the trustworthiness of a person on a million different factors.12
Here we realize the difficulty of human interaction in cyberspace, as the large amount of freedom is limited by a similar amount of lack of trust; both are the result of the anonymity of the Web.
Through this anonymity flourishes discussion about the usual taboos (politics, religion, and sex).This opportunity can be tackled in many ways according to the authors’ objectives, from stimulating pornographic sites to other sites that investigate and explore such taboos. The relative freedom of exp
ression in cyberspace can form a suitable atmosphere to discuss the psychosexual and social problems of our societies.
According to the experience of IslamOnline.net Web site, many were shocked by the discussion of problems on the cyber-counselling page but, after a while, they realized the difference: the difference between exciting commercial phenomena on the Web and the discussion of our real concerns and social problems. This opportunity shows the hidden half of our societies, helping us to reinforce the infrastructure of our social life.
The same experience indicates the importance of specialization as well as interdisciplinary involvement between different fields. Social and psychological problems are discussed by sociologists, psychologists, and psychiatrists, who may consult with the Shari`ah section on given topics. Likewise Shari`ah may consult with Counseling or other sections. This provides the different specialists with a relatively comprehensive awareness.
Interactive and interpersonal communication via the Internet can overcome generalities and one may discuss personal concerns, investigating the matters to reach greater understanding. The method used in the IslamOnline.net counseling service does not suggest or impose a solution, but enlightens users in order to empower them according to their circumstances.
More Characteristics of the Internet
There are more characteristics of the Internet that can affect society if we use them in parallel with awareness of the challenges:
The Internet is an alternative arena, as it provides genuine competition to mainstream media. It does not replace it but affects it deeply, in that it is related to civil society and cyberactivism.
The Internet gives the opportunity for more representation of day-to-day life and the personal touch. The discussion forums and chat rooms form a challenging rediscovery of one’s self and others. The Internet re-examines the chronic issues of identity. For instance, Muslims in the West have a different kind of media via the Internet, which may reshape their identity. “Media and technology have brought together seemingly dispersed communities.”13 This unification has found exp
ression in local media.
Not only has access to information increased opportunities for learning about Islam, but it has also developed a sense of belonging to and identifying with a local, national, and global Ummah. The concept of identity links very strongly to knowing about other Muslims and their condition. Being informed about Muslims around the world seems to have a direct link to how people identify themselves as Muslims. For many, then, identity has been influenced directly by the existence of Muslim media, which provides knowledge and information about Muslims, and religious advice and instructions.14 This expected influence can be achieved actively on the Web.
The other prominent characteristic is what the Web experts describe as the “rhetoric of links and hypertext and multi-media.” Hypertext opens up particular kinds of writing innovations, such as the linking together of data, analysis, and interpretation in the same medium, and the juxtaposition of materials in written, visual, and aural forms. 15
These characteristics and many more, which need deliberate investigation and elaboration, do not really mean that the Internet is actually the “voice of the voiceless,” as there is a digital gap.
The Digital Gap: Who Maps the Web?
There is much energy, money and time that is needed to bridge the gap between disadvantaged and advantaged communities. The predominance of the English language also needs to be reduced and the attitudes of Web authors need to change.
Often there is little, or limited, information on works by people from developing countries. Web authors need to address this problem by allowing equal coverage to writers from developing areas, or simply by giving exposure to individuals outside their society in their articles.16
Muslims, because they are distributed between the switched-off and the switched-on areas, can play a role by introducing the problems, the languages, and the concerns, not only for Muslims but also for humanity. Muslims can ally with others against injustice in a dynamic way, to protect Muslim interests and keep the human values.
Dalia Yusuf is IslamOnline.net's Art & Culture Page editor. She has a postgraduate diploma in journalism from Cairo University. You can reach her at Bridge@islam-online.net.
1 John Horvath, “Islam and the Internet,” 9 Sept. 1998.
2 IslamOnline.net, About Us.
3 Gary Bunt, Virtually Islamic: Computer-mediated Communication and Cyber Islamic Environments (Cardiff: Univ. of Wales Press, 2000).
4 Joanne McEwan. Review of Orientalism by Ziauddin Sardar. 2002.
5 Institute of Islamic Political Thought, “Democracy in Islamic Political Thought.”
6 Ibid.
7 IslamOnline.net (Arabic), Interview with Sheikh Rashed, 2003.
8 G. C. Gupta, review of The Social Life of Information by John Seely Brown and Paul Duguid. Resource Center for Cyberculture Studies, Aug. 2003.
9 Ibid.
10 Ibid.
11 Robin Hamman, “Introduction to Virtual Communities,” Research and Cyber-sociology Magazine, Issue 2.
12 G. C. Gupta, review.
13 Peter Mandaville, Transnational Muslim Politics: Reimagining the Umma. London: Routledge, 2001.
14 “Young Muslims and Muslim Media in Britain.”
15 Bruce Mason and Bella Dicks, “Research Methodology Online,” Digital Ethnographer, issue 6, School of Social Sciences, Cardiff University.
16 Kirsten Smith, “Minority Groups and People from Developing Nations on the Net.
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Posted 30 November 2004 - 08:07 PM
Posted 04 February 2005 - 04:23 PM
Posted 05 May 2005 - 11:30 PM
... and of course the disruption, dislocation and re-appropriation of the (media) texts, @ its best B) 
Posted 30 July 2005 - 06:35 PM
