THE METHODOLOGICAL FRAMEWORK
6.4 Programming Evaluation 34
6.4.1 Programmes on Islam and Spirituality
As may be expected, quite a few of the programmes on a Muslim radio focus on spirituality, the fundamental tenets of Islam, understanding of the Qur'an and the injunctions of the Almighty and Islamic history. One of the aims of the radio station, as mentioned, is "to raise the consciousness of the ummah about Huquq-ul-Allah (God) and Huquq-al-Ibad (mankind)" (Al-Ansaar Policy Guidelines, 2001: 3).
Muslim Dilemmas will be elaborated on as although it proved to be successful it was pulled off air as it was deemed controversial. The presenter hosted an Islamic scholar, usually based in another country so the discussion was conducted telephonically. The presenter and listeners posed to the guest questions based on Islamic beliefs and practices where there might be ambiguity and differences of opinions. The programme, if judged by the number of callers, was popular. Some of the topics and comments however did not
go down well with a few members of the listenership but more especially with the theologian bodies.
An example of the type of controversy that this programme generated occurred in the final week of the 2005 Ramadan Broadcast. The presenter's and her guest's response to a question from a caller pertaining to the practice of the singing of the praises of the Prophet38 was interpreted as criticism and mocking of the practice by some of the listeners from the Barelwi segment of the community. The station received a few phone calls from irate theologians and listeners from the Barelwi school of thought. To diffuse the situation, the presenter was asked by the Station Manager to apologise to listeners on air. She refused to do so as she believed that both she and her guest were entitled to express their disapproval of the practice. The Station Manager, without consulting her, apologised to listeners on her behalf on the Niteline programme. The presenter was affronted by this action and as an experienced journalist was more so affronted by his comments about her inexperience as a presenter39.
An issue of greater concern is the attempt by the Station Manager and the Management Board, as a result of pressure from the Advisory Board and the Deoband theologian groups, to stymie discussion of contentious issues on the Muslim Dilemmas programme.
"According to Al-Ansaar they give a platform to all points of view but if they don't like something you are called in by the Advisory Board, you are told that you have to watch what's put on air" (Informal discussion with F Asmal, 14 November 2005). A particular case in point is the topic 'Differences in opinion in Fiqh''. Although the Station Manager initially gave the topic the go-ahead, he later told the presenter that it would have to be passed by the Advisory Board. "He later told me that the programme had been passed and that I could go ahead with it, with two members of the Advisory Board [sitting in on the programme]" (Appendix Thirteen: Resignation letter).
This is an issue of sensitivity as discussed in Chapter One.
Refer to Appendix Thirteen
Despite a second confirmation of the topic, the presenter was again questioned about its controversial nature a few minutes before she was scheduled to go on air. This was in response to phone calls received by the Station Manager from a Deoband theologian in relation to the topic. "I told Mr Jamal that my guests were in the reception area, and instead of inviting them into his office for a discreet meeting, he went into the reception area and began firing them with questions about what they would discuss" (Appendix Thirteen: Resignation letter). She said that she had told Jamal that the topic had been agreed to weeks previously in the presence of the religious leader who had phoned Jamal to question the nature of the topic, and it was not fair to put her under such pressure five minutes before a programme. The presenter wrote, "Being subjected to this very unnecessary type of censorship... I find it hilarious that Mr Jamal has little consideration for the hundreds of people my guests have succeeded in educating, and is concerned instead only with appeasing the personal goals of a few individuals in the community who do not want people to be educated" (Appendix Thirteen: Resignation letter). The presenter indicated that in response to off-air queries from listeners as to the reasons for her resignation, she had no qualms about revealing the reasons, as it was their right to know. She informed them that it was because "haqq (truth) was being suppressed by a few individuals who control the radio station, which selectively chooses the viewpoints it wants to propagate not for the pleasure of Allah and His Messenger Sallallahu 'alayhi wassallam, but for the pleasure of Mufti40 so and so, and Maulana so and so" (Appendix Thirteen: Resignation letter41).
As has been illustrated, religious radio stations are not known for being fora for two-way communication on issues of doctrine. They have always premised their broadcasts on the 'religiously informed' preaching to the uninformed masses and Radio Al-Ansaar is evidently no different. The spiral of silence which emanates from the traditionalists at the top and which marginalises those referred to as progressives in the community and the discussion of alternative schools of thought does tend to perpetuate a parochial, literalist interpretation of sacred scriptures in most of the programmes.
40 'Mufti' and 'Maulana' are tiles conferred upon religious leaders.
41 The presenter was persuaded by the Station Manager to go back on air for the 2006 Ramadan broadcast.