بایسته های رفتاری مخاطب رسانه در پرتو آموزه های قرآنی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
پیام رسانه ای، مسیری دوطرفه و متشکل از فرستنده (رسانه) و گیرنده (مخاطب) است. در ادبیات دینی نه تنها فرستنده پیام ملزم به رعایت چارچوب های شرعی و اخلاقی است، بلکه گیرنده پیام نیز ملزم به رعایت این چارچوب ها است. قرآن کریم رهنمودهایی در خصوص بایسته های رفتاری مخاطبین دارد که شناخت و کاربست آن نقش بسزایی بر مصونیت مخاطبین در برابر تأثیرپذیری از پیام های رسانه ای منفی دارد. پژوهش حاضر آموزه های قرآنی ناظر به دریافت، پردازش و بازنشر پیام های رسانه ای توسط مخاطبین را بررسی نموده است. این تحقیق به روش توصیفی- تحلیلی انجام شده و ابزارهای گردآوری داده ها از نوع کتابخانه ای است. یافته های پژوهش نشان می دهد آموزه های قرآن کریم در خصوص بایسته های رفتاری مرحله دریافت محتوا شامل «گزینش منبع پیام»، «پرهیز از دروغ شنوی» و «پرهیز از پوچ گرایی»، و در مرحله پردازش محتوا شامل «صحت سنجی»، «احتیاط در تصدیق» پیام های مشکوک، و در مرحله بازنشر محتوا شامل «ارجاع به کارشناس» و «پرهیز از تأیید و انتشار» شایعات و اخبار و مطالب غیرواقعی است. یافته های پژوهش نشان می دهد که راهکارهای حقوقی کنونی مانند جرم انگاری و محاکمه قضایی بیشتر ناظر به تولید و ارسال پیام توسط «فرستنده» است و در سمت دریافت پیام توسط «مخاطب» خلأ تقنینی وجود دارد. در چنین شرایطی، «ارتقاء سواد دینی مخاطب» از طریق تبیین بایسته های رفتاری، کارآمدتر و کم هزینه تر از ساز و کارهای حقوقی است.Behavioral requirements of the media audience in the light of Quranic teachings
Media message is a two-way path consisting of sender (media) and receiver (addressee). In religious literature, not only is the sender of the message required to adhere to religious and moral principles, but the receiver is also obligated to observe these frameworks. The behavioral responsibilities of media in producing and transmitting messages (such as limitations on freedom of expression) have been widely examined in various books and articles. However, the behavioral responsibilities of media audiences have largely been neglected. Not only is there a lack of specific and clear regulations in this area, but the body of research literature is also extremely limited. The aim of this article is to explore Quranic teachings regarding the behavioral responsibilities of audiences, which can play a significant role in reducing the harms associated with audience activism in both public and social media. The central question is: What is the perspective of religious sources on the audience’s interaction with media messages? Research Method: This study seeks to answer this question using a library-based research method. Data were collected through two main approaches: Searching databases such as Magiran, Noormags, Civilica, and SID, as well as reputable journal websites, using keywords such as “media,” “audience,” “Quran and media,” and “religious media literacy.” Using the comprehensive Quranic software Tafasir Noor3 to search for keywords such as “Naba,” “Tabyin,” “Kezb,” “Samma’un,” and “Morjefoon.”The data were then analyzed and compared with the opinions of media scholars and commentators, alongside a review of existing laws, to extract the research findings. Findings: Professional journalistic ethics and legal frameworks governing the media environment primarily focus on content producers and message senders. The recipients of media content have mostly been approached from the perspective of “audience rights.” However, just as the Holy Quran establishes principles and boundaries for speakers-warning against verbal sins such as lying, backbiting, slander, fault-finding, and the use of offensive labels-it also sets numerous behavioral expectations for message recipients. Quranic teachings define audience responsibilities across three stages: Content Reception: This includes “choosing the source of the message” (Abasa/24), “avoiding listening to falsehoods” (At-Tawbah/47; Al-Ma’idah/41, 42), and “avoiding frivolous content” (Luqman/6; Al-Hajj/30; Al-Isra’/36). Content Processing: This stage emphasizes “clarification and verification” (Al-Hujurat/6) and “exercising caution in affirming” suspicious messages (An-Nur/12). Content Redistribution: At this stage, Quranic guidance includes “consulting experts” (An-Nisa/83) and “refraining from endorsing and spreading” rumors, false news, or unverified content (An-Nur/15, 16; Al-Ahzab/60). A significant portion of the media audience-particularly adolescents and young adults-lack even a basic understanding of Quranic principles regarding audience behavior. As a result, without deliberate and informed choices, they are easily influenced by hostile media, accept any media content at face value, engage with it, spread it, comment on it, and spend substantial amounts of time aimlessly on social networks. Currently, there are no specific laws or regulations that clearly govern the behavior of media audiences. Consequently, it has been observed that individuals acting as citizen journalists for hostile outlets or republishing criminal content may face prosecution under broad and vague legal provisions.
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