Özet:

In every century, there have been developments that can be called as the “power of time”. It can be said that the power of the century we live in is the internet and social media. Because this century is a digital information age. In this age, news and information can be transmitted from one place to another quickly through modern communication tools. The rapid transmission of news and information makes it difficult to verify the news and information due to the difficulty in controlling. This situation results in information pollution and thus, contamination of the related people. When those who want to use communication tools as weapons accompany this situation, societies may be helpless and vulnerable against communication tools especially the internet and social media. Therefore, societies are threatened in terms of their legal and social texture and individuals are under the risk of being damaged in terms of their moral and cultural codes of It is not an issue that can be solved by banning or blocking fast communication tools like the internet and social media. But taking measures against this problem is always possible. This article aims to identify the principles of communication as a precaution in dealing with the threat and problem described above with a fiqh perspective by taking into account moral principles. Topics that existed in communication tools in the age of the Prophet and his society can be listed as muruwwah, asabiyyah and huriyyah. “Muruwwah” is the expression of the possessed assets and boast in such a way as to whip up the envy feelings of others. “Asabiyyah” is a concept that expresses a narrow sense of blood bond and a broad sense of tribal bond. “Hurriyyah” is the freedom of individuals to realize their wishes and desires. The fact that the principles that dominated the communication tools used in the past exist in the communication tools of today is the evidence that the human understanding has not changed even though the time has changed. Therefore, the determination of the principles of truth revealed by the divine revelation and its reflection on the object is a jurisprudence activity that must be performed in every age and geography. Accordingly, universal principles of samimiyyah (sincerity) and haqqaniyyah (equity) are important values tto be observed in the field of communication, and should be replaced by the principles of muruwwah (virility), asabiyyah (nobility) and hurriyyah (liberty) in societies that have not developed in terms of civilization. There are four elements in communication. These are the two sides of communication, the message of communication, and the form of communication. In consideration on the axis of fiqh and morality, “mahramiyyah/privacy” and “da‘wah/invitation” come to the fore as the principles for the communication sides, the sender and receiver. Here, what is meant with “mahramiyyah” is that the decision should belong solely to the person and that his/her private sphere is not violated without his permission nor his/her personal dignity. What is meant by invitation (da‘wah) is to always call to what is good and beautiful by appearance, speech, and actions. The truth and honesty (sidq) should be taken as the basis in the message. Another principle of the message is wisdom (hikmah). Wisdom is to evaluate the benefits and losses and to prevent possible negativity in the messages on social media. The first communication principle of form is legitimacy (mashruiyyah). Legitimacy is what religion, law or public conscience deems right. Another principle is beautiful advice (mav‘izah alhasanah). This principle is quite significant in the virtual environment where visuality comes to the fore, because people appreciate watching and showing oneself more than the others. First principle is piety (taqwa) for the person addressed. In the area of communication, taqwa should be handled with the dimensions of knowledge, emotion, and form. In the knowledge dimension of the taqwa, the person should believe that s/he is always under control of Allah wherever s/he is. The emotional dimension of the taqwa requires the sense of shame (haya). In the dimension of form, the person needs to protect his/her own character. Another principle that should be present in the person addressed is decency (adab). Decency is the knowledge of etiquette people need to know in order to avoid being embarrassed in social life. These rules should be respected in the virtual environment as well as in places where people see and hear each other and share the same environment. 

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