Ayatullah Sayyid Mujtaba Nur Mufidi in an Interview with Panjereh Magazine: The Do’s and Don’ts of Cyberspace

Fundamentally, why is it that every new phenomenon produces concern in our society? Is the reason due to development plans lagging behind while technology advances forward?

Generally, concern or satisfaction regarding the emergence of new phenomena is dependent upon our perception and understanding of the nature and essence of those phenomena. A person’s perception and understanding of any phenomenon is so important that if, for instance, they construct a dangerous image of something that is inherently harmless and beneficial to them, it will cause them concern. Thus, the root of these concerns must be sought in the type of perception of new phenomena. On this basis, if we wish to categorize the set of opinions expressed about technology in general, three fundamental theories can be outlined in which this concern is somehow understandable in all three, with the difference being that in each, it originates from a specific angle. I will try to refer to these three theories very briefly and explain the concerns within the framework of their presentation.

The first theory is the instrumentalist theory; in the sense that technology is a tool and a means in the service of human goals, rather than being an end in itself. According to this theory, the value of technology is dependent on non-technological goals; otherwise, it is devoid of meaning and generally neutral. The concern you referred to, within the framework of this theory, stems from the goals pursued in new phenomena, such that either technology itself becomes the goal or non-human or non-religious goals are pursued.

The second theory is the substantive (essentialist) theory. According to this theory, technology is integrated with the existential structure of human beings and shapes their worldview, and the result of the technological revolution is the decline of human authenticity; because it has forced us to accept and act based on calculative thinking. Under this view, it is completely clear on what basis the aforementioned concern is founded.

The third theory is the dispositional theory (theory of contingencies). Based on this theory, every technological phenomenon possesses specific requirements, capacities, possibilities, and limitations, which can be utilized through precise examination, understanding, and correct management. Obviously, the aforementioned concern in this theory can be due to a lack of understanding of the requirements and capacities of that phenomenon, or the lack of correct management.

In this space, I do not intend to examine and judge among these three theories, but briefly, the superiority of the third theory can be emphasized. If we choose this theory, the concerns created in society by every new phenomenon are completely understandable. What is important is that this concern, according to this theory, returns to ourselves in both of its aspects; meaning it relates either to our cognitive dimension or to our behavioral dimension.

In the past, there have been many instances where the religious community adopted a negative stance toward new phenomena. If a precise historical analysis is conducted, it becomes clear that after acquiring the necessary understanding and preparation for the correct utilization and management of those phenomena, a more positive stance was gradually adopted, and sometimes they were even used for religious and moral objectives. If I wish to present examples for this statement, there are many instances, though there is no opportunity to present them.

In any case, considering the points I have explained, the answer to the second part of your question also becomes clear; meaning one of the factors of the concerns can be precisely what you mentioned.

What tribulations and blessings does a human being face who has acquired access to a powerful communication tool called the smartphone? How will this phenomenon affect the identity transformation of the Iranian human? To what extent is this multifaceted commodity a problem, and how must it be thought about?

The smartphone, as one of the manifestations of new technology, like any other phenomenon, has specific requirements, capacities, possibilities, and limitations that must be properly understood and managed. As you mentioned, utilizing this technology can both be a source of tribulation and be considered a blessing.

The blessings of this phenomenon are numerous, including: the rapid and free dissemination of information and news and the possibility of accessing them with minimal cost, awareness of the latest theories in various fields, the possibility of communicating with the most remote parts of the world individually and collectively, strengthening social bonds, reinforcing religious, moral, and human values, and creating equal opportunities to utilize human knowledge and experience.

In contrast, the tribulations that can affect us through this phenomenon are not few, including: the replacement of real and actual communication with virtual space, the possibility of accessing spaces destructive to the mind and morality, the formation of false personalities in social networks, the widespread onslaught of anti-religious and anti-moral forces against the belief-based and moral foundations of societies (considering that they hold the upper hand in this arena), the possibility of violating individuals’ privacy, and many other cases.

In any case, this is a conflict. This phenomenon, under any circumstance, has its specific functions; it can shape culture, transmit and disseminate culture, promote socialization, provide information, education, recreation and entertainment, advertising, and so forth. What is important in the meantime is a precise understanding of the nature of this phenomenon and the skill to use it. If its nature is well understood, general knowledge regarding it rises, and it is well managed, then the damages can be overcome.

Of course, this conflict is not confined to this subject; rather, this struggle has always existed in various subjects. In the past, as traditional media such as writing, oratory, dialectics, poetry, and painting gradually entered the realm of existence, this confrontation existed; meaning that both anti-religious and anti-moral forces abused these tools, and religious and moral-oriented individuals utilized them. However, in each era, depending on the level of understanding of each of the parties and their skill and management in using these instruments, the superior and dominant party differed. Observe what they did to the morality and religion of society during the dominance of the Umayyads using these very tools, and how they altered the Islamic identity of society.

The concern that currently exists is that in the contemporary world, the flow of producing cultural goods and its tools is clearly and obviously in the hands of those who not only have no concern for religion, culture, and morality, but whose efforts are directed toward emptying the human being of their authenticity and identity. Naturally, concerns are greater in this environment. The Iranian society is no exception in this regard.

In any case, guiding the people has always been a difficult task, and prophets throughout history have faced countless difficulties. It is true that human nature (fitrah) is divine, but since human beings live in the material world and are familiar with nature, naturally these matters encompass them, and therefore, sensory pleasures possess greater attraction. Now, if the tools to stimulate sensual desires and natural pleasures are provided for humans in the meantime, and constantly direct their minds toward this path, naturally the task becomes more difficult. This is the nature of the task of guidance.

What is highly decisive in this arena is that we truly take this matter seriously and consider it a problem—a problem that must be precisely thought about. Unfortunately, we are usually plagued by simple-mindedness and superficiality regarding issues of this kind, focusing mostly on its promotional aspect, holding seminars and conferences, and printing posters, but we lack a comprehensive and formulated plan. It is as if we only wish to convince one another in a promotional environment, show off our level of dedication to each other, and condemn the opposing side for inattention.

In this very issue, the Supreme Leader has issued important warnings and recommendations, but what major work has actually been done? Sometimes, instead of solving the problem, we wish to eliminate the problem itself. This is even more disastrous. Currently, there is no opportunity for me to refer to the instances of what was said. At least in the last two or three decades, cases have occurred where some, instead of solving the problem, sought to eliminate the problem itself, but they eventually surrendered, and the situation became worse than in the past.

In any case, if we act slowly, the negative effects of this phenomenon will take hold of us, and we will lose the opportunities through which we could play a role.

Under these conditions, what will be the state of religion in religious societies where mobile media have become widely prevalent? Will mobile networks not weaken the religiosity and spiritual spirit of society?

This issue can be examined from two perspectives:

One is from the aspect of the utilization that religion can derive from this tool. Religion, by virtue of its nature, is compelled to propagate. Throughout history, religion has consistently used this capacity. In the traditional method of propagation, two highly important and influential elements are observed: first, the element of space, namely the mosque, and second, the element of the personality, morality, and behavior of the propagator (muballigh). These two elements have been, and remain, highly effective in the work of propagation. Generally, in the issue of guidance, the existence of role models and figures who serve as exemplars, and their presence in society, has its specific effects. Furthermore, space, namely the mosque, as a complement to promotional measures, can be highly effective.

Howbeit, with the emergence of new media, a kind of severance occurs between these two elements and the message, and this replacement creates weaknesses in the issue of propagation. This point has even been noticed by some Western thinkers. Some of them believe that new media, particularly television, are not suitable tools for reflecting the message of religion; because the most important characteristic of a religious program is its possession of a kind of spiritual sanctity, whereas television has a worldly psychological nature, and this worldly nature cannot be altered to the otherworldly nature desired by religion. In their view, television seeks to give people what they want, while none of the prophets gave people what they wanted; rather, they presented what was necessary and useful for the people. Of course, this is an extreme theory that I do not accept, but it can illustrate a corner of the weaknesses of modern media.

Nevertheless, these media create opportunities for propagation; the speed of message transmission and the breadth of its audience are apart from the characteristics of new media. In any case, this is an opportunity that does not exist in the traditional method of propagation. This is from one perspective.

From another perspective, there is a conflict between the message of religion and non-religious and non-moral messages. Religion invites in one direction, but in many domains of modern media, the invitation and message proceed in another direction, and this very matter has caused them to stand in opposition to one another, naturally creating difficulties; because they also construct beliefs, provide attitudes, provide ideals, desecrate, or sacralize, which stand against religious ideals, beliefs, attitudes, and sanctity. Thus, from this aspect, conflicts are created.

In any case, those in charge of religious affairs must find a solution for these two issues, and while utilizing the opportunity of speed and scope of message transmission and propagation, they must be careful of the dangers of it replacing face-to-face propagation. Furthermore, the ease of using smart mobile media and the possibility of utilizing all kinds of non-religious, non-moral, or even anti-religious and anti-moral messages and advertisements can lead to the weakening of the spiritual and religious spirit of society.

Therefore, with correct skill and management, and a correct understanding of the nature of this medium, corresponding to the needs of consumers, one must appear with strength in this arena. These two issues require study, thought, planning, and training of skilled and aware personnel. What is important in the meantime is the mutual familiarity of the companions of religion and media with the nature of both religion and media; those who wish to be active in this arena must possess both religious knowledge and media knowledge.

How can the indicators for understanding the state of religion in social networks be categorized and then evaluated?

To discover this matter, extensive field studies must be conducted, both in negative and positive dimensions.

In the positive aspect, one must see what direction the approach of social network users takes. In which fields do they have a more effective and prominent presence, and in the arenas where they are present, to what extent do they adhere to religious and moral standards? If they are present in communication groups, what are the conversations about, and around what axes do their doubts and questions revolve? On what subjects are their interests and inclinations established? All these issues can be extracted through an extensive field study and a specific plan based on scientific principles.

In the negative dimension, one must also see what subjects and issues users turn away from. Toward what methods do they have a negative confrontation? With what models are they unable to establish a connection? In what domains do they have friction with religion, and so forth. In any case, this field study can serve as the basis for designing a correct and presentable model that is both compatible with the capacities and possibilities of this medium in terms of form, and capable of attracting audiences in terms of content.

Mobile networks, particularly Telegram, readily provide information, especially forbidden information, to various segments, particularly youth. Youth easily access vulgar images and films. Under these conditions, what must be done to preserve the spiritual spirit and morality in youth?

This aspect, unfortunately, is among those cases that not only weaken the spiritual spirit of society and slacken religiosity, but shake the foundation of social morality and deprive youth of the spirit of joy, activity, and effort. Confronting this threat, frankly, is not an easy task. Resorting to these images is as dangerous as drug addiction.

In relation to this dilemma, we require a comprehensive, all-encompassing, and extensive action. One of the important issues in this regard is awareness-raising. Providing awareness also occurs from several aspects:

From one aspect, directing attention to human identity and authenticity, and that sexual needs are a small part of human needs rather than the entirety of them, combined with highlighting other human needs and paying attention to them, is an important issue. Youth must know that even in Western countries, which are the source of producing these programs, the number of users who refer to these fields is very negligible. Most youth in developed countries are mainly striving and making efforts for their scientific growth.

Another aspect that can be considered in this regard is filling the leisure time of youth. The less leisure time there is, the less the possibility of referring to these programs. Through precise planning, conditions for the presence of youth in athletic, social, and scientific activities must be prepared.

Another issue is hope for the future. A youth hopeful of the future and possessing a plan to attain their goal directs their efforts toward reaching the goal and does not spend their time on worthless matters.

Alongside all of these, religious awareness, divine teachings, performing rulings, worship, and understanding spiritual pleasures play a significant role in reducing these dangers. There is much to say in this regard, and the opportunity is brief.

Do you believe that a specific ethical charter should be prepared for Telegram? Is it possible to utilize soft methods other than physical confrontations, such as deleting channels and groups of vice (munkar)? What methods?

Certainly, it is so. Today, when an ethical charter is prepared for football, which is a relatively healthy sport, naturally an ethical charter must be prepared for Telegram, which has such important risks. What must be considered in the meantime is that simply preparing and formulating an ethical charter does not solve the problem. What is important is that this need and necessity be reinforced among users, and everyone reaches this necessity that to preserve themselves and society, rules must be regulated and respected. This is the characteristic of societies. I assume that because we are at the beginning of the road, a portion of the events is inevitable, but gradually, from within these very networks, rules will be born that people and users will bind themselves to respect.

Prohibitive measures of elimination, although necessary, are not sufficient, as you mentioned. This issue is like narcotics, where the possibility of accessing it must be weakened and ultimately eliminated, but if such a method alone were sufficient, we would not be facing these problems today. What is important is that alongside prohibitive measures, we also have suitable alternatives. If we take something away, we must give something valuable in its place. Therefore, suitable alternatives must be thought about.

In designing the soft methods to be presented as alternatives, it is necessary to pay attention to their long-term effects. Some methods have short-term effects and can merely be sedatives, but they do not eliminate the probability of returning and the desire to use channels. In any case, whatever it is must be compatible with the requirements of networks, the needs of the audience, and in accordance with the taste and preference of consumers