Throughout ancient history to date,
communication; the act or process of using words, sounds, signs, or behaviors
to express or exchange information or to express your ideas, thoughts, feelings,
etc., to someone else,(Merriam-Webster Online dictionary);has been part of
human nature. Man has always found a way to communicate with each other and with
his or her God: Allah for Muslims, Yahweh (Jehovah) in Judaism and
Christianity, Baal (small god) of ancient Arabia, Buddha for the Hindu and many
others. However a number of theories
regarding communication have also emanated.
From the much known theories i.e. Authoritarian, Diffusion of Innovation,
Spiral of silence to other social relations theories such as Human Relations Theory by Elton Mayo in the
1950’s. The worship and modes of
extending the above beliefs and faiths have much relied on the extensive
application of communication to spread or propagate them. This is what can be
referred to religious communication. It doesn’t exclude any religion but the
main emphasis is Islam and communication. What are those aspects of communication
fused in Islamic faith?
Islamic Communication focuses on
communication theories developed by Muslim thinkers. Its goal is to make
communicating Islam as an alternative communication, especially in upholding
human values corresponding to the creation of human nature. Therefore, Islamic
communication and communication in its essence have the same goal, which is
expecting the participation of the receiver to act and do something as desired
by the sender in accordance with the contents of the message. What makes it
distinctive is that the desired change occurred in accordance with the
teachings of Islam. On that basis, the mission is a process of communication,
but not all of the communication process is a process of Islamic communication.
(Maryadi, 2013).
Therefore from the above, we derive the
statement that the Holy Quranic Message was and is still, communicated to
provide stimuli for change. This is in the Islamic perspective of morals and
wellbeing of man. Therefore, Islam is
defined as total submission to the will of Allah (Most Gracious) and also as a
complete way of life. To this extent, below is an extensive focus on Islamic
communication/ Dakwah with reference of Part 17 of the Holy Quran of how, the
chapters, AL-Anbiya (21) and AL-Hajj(22) are linked to communication.
“He saith: My Lord
knoweth what is spoken in the heaven and the earth. He is the Hearer, the
Knower. “(Quran, al. Anbiya 3)
From the above
text, it’s seen that Allah is knowledgeable and aware of everything which
happens around man and seeks submission; it’s therefore a duty of fellow men to
help each other in admonition when in transgression through communication. For
a message to be sent, the sender is very knowledgeable that the receiver
doesn’t know what message he wants him to know. But judging from the above
verse, this principle of communication, and even why we happen to communicate is
limited to fellow men and other living mortal beings. This is because Allah
knows everything and is omnipresent, omnipotent and All powerful in that sense.
Therefore he knows what everyone thinks and also what he/she wants to
communicate even before one does so.
Surat al-Anbiya is
about the Prophets (Peace be upon them) and their proclamation of man to turn
away from evil, or destruction awaits them. To this extent, verse 001 point to
Hisbah.
“Closer and closer to
mankind comes their Reckoning: yet they heed not and they turn away.”(Quran, al.
Anbiya 1)
In communication terms, it contains freedom
of expression, whereby the communicator has seen what society does and not
right in Allah’s sight, the end result is to admonish them into the right
direction using verbal cues and symbols known by the society. Constituted in
the above are the elements of the sender who in this case are the prophets and
the message which is the warning carried in the verse above in addition to the
receiver who is mankind.
The whole essence of a successful communication
is to make the message get received and understood by the receiver as the
sender expects or wants him to understand but as far as verse 002 is concerned,
the receiver (man), listens to Allah’s
message in jest, doing other things and hence interference of the communication
process as described below:-
“There comes not to
them a new reminder from their Lord but they hear it while they sport” (Quran,
al. Anbiya 2)
The theory of Human relations by Mayo, it suggests
that the interaction occurs in the fellow is based on various factors, such as
imitation, suggestion, identification, sympathy, motivation, and empathy.
Therefore, as such, man is described by those factors which make him to isolate
himself further or interrelate in a group/society through communication. Verse
6 of Surat Al. Anbiya points to this when it says:-
“There
did not believe before them any town which We destroyed, will they then
believe? “(Quran, al. Anbiya 6)
The factor of imitation is surfaced whereby
Allah says that the people of old didn’t believe and were destroyed, yet this
is what is being repeated by the same people of the present. Of which some
don’t want to get isolated and therefore decide to stick to their sinful
ways which seconds the Spiral of silence
theory[1]
which outlines how people will behave in a group based on factors which include:- Threat of
isolation; where
the threat of isolation begins the spiral. In order to maintain structure in
society, “a collective cohesion of its members must be constantly ensured by a
sufficient level of agreement on values and goals."
Thus, in order to guarantee agreement and
maintain social order, society threatens isolation for those individuals who
violate the consensus. People also remain silent for fear of rejection by peers
and unwanted publicity the media can bring upon them. Others include:- fear of isolation; willingness to speak out;
and pluralistic ignorance. Therefore, although man is heeded in the above verse
to turn from evil, lest face destruction, the aspect of spiral of silence and
how the community will see that individual makes him not to change, hence making
communication or in this case, Nasiihah not reaching its goal.
A constituent
of the same surat, is opinion expression, a segment of freedom of expression. Hurriyah
al-Ra’y is very much seen in verses 20: praiseworthy and verse 30 of al-Anbiya.
Verse 020 goes:-
“They
glorify (Him) by night and day; they are never languid.” (Quran, al.Anbiya 20)
In the above
verse context, opinion is expressed inform of praising Allah using
communication as the main tool-praiseworthy. It’s to be noted that such opinion
is reached at, either by personal reason which in this case is intrapersonal
communication (Ijitihaad).
In the
communication process, there is usage of both verbal and non-verbal cues in the
process of disseminating the message. Some non verbal cues which can surface
are empathy and body movements. In verse 42, empathy is seen were by the
proclamation says who can run away from the wrath of Allah (Most Gracious).
Therefore, the prophet s of old being scoffed at by the people was an act of
sorrow and sadness for them because of what awaited them in the hereafter. It’s
quoted:
“And
certainly messengers before you were scoffed at, then there befell those of
them who scoffed that at which they had scoffed. “(Quran, al. Anbiya 41)
Communication
as a mode of relating to individuals and parties call for expression of
feelings of what one like and dislikes through continuous sending and receiving
of messages and feedback in this context. Just like that, the double debate
between Prophet Ibrahim (Peace be Upon Him) enlightens the matter when he
questioned the worship of idols by his fathers and his father’s ancestors
through constructive criticisms in verses 52, 53 and 54 of al-Anbiya. Verse 52 says:
When
he said to his father and his people: What are these images to whose worship
you cleave? (Quran, al. Anbiya 52)
Therefore,
the Quranic revelations of the above verses at Mecca point out that it’s
possible and right to communicate through criticisms resulting into advice.
This expounds the right of freedom to seek knowledge and understanding without
any barriers as embedded in Article 19 of the Universal Declaration of Human
Rights, 1948:
“Everyone has the right to freedom
of opinion and expression; this right includes freedom to hold opinions without
interference and to seek, receive and impart information and ideas through any
media and regardless of frontiers.”
Berlo"s SMCR (SOURCE, MESSAGE, CHANNEL, and RECEIVER) model focuses on the individual characteristics of communication and stresses the role of the relationship between the source and the receiver as an important variable in the communication process. The more highly developed the communication skills of the source and the receiver, the more effectively the message will be encoded and decoded.
Berlo's model represents a
communication process that occurs as a SOURCE drafts messages based on one's
communication skills, attitudes, knowledge, and social and cultural system. These MESSAGES are transmitted along CHANNELS, which
can include sight, hearing, touch, smell, and taste. A RECEIVER interprets
messages based on the individual's communication skills, attitudes, knowledge,
and social and cultural system. The limitations of the model are its lack of
feedback. As far as chapter 22 i.e.; of Chapter AL-Hajj is concerned. Am going
to focus on how, Berlo’s model is
linked and what derivates can be got from the chapter in terms of
communication.
“O mankind!
Fear your Lord! For the convulsion of the Hour (of Judgment) will be a thing
terrible.”(Quran, al Hajj, 001)
From the above communication model and Quranic text, the sender
that’s to say: Allah is telling man to fear Him only, because of what will
happen to man if he or she doesn’t do so. Therefore, as far as communication is
concerned, the message is selectively exposed and also calls for selective
attention. This is because, Allah is not telling the animals or plants to fear
him, but man and only man. Therefore, there is audience segmentation, which can
aid in message, effectively reach its intended receiver (man).
As today’s communication is largely engrossed with the intense
usage of mass media[2], Allah uses the word
proclamation to make his message public to everyone or anyone who wants to
listen and pay heed/attention to it as verse 37 of al-Hajj says:
“It is not
their meat nor their blood, that reaches Allah: it is your piety that reaches
Him: He has thus made them subject to you, that ye may glorify Allah for His
Guidance to you and proclaim the good news to all who do right.” (Quran, al
Hajj, 037)
In sending of communication messages, there has to be codes,
symbols and languages understood by both parties. Therefore in the same sense,
there has to be an encoder and decoder of the communication message. As we
this, Allah (Most Gracious) is seen to use signs known by the people to make
communication of the message effective so as its understood. These
signs/symbols help in making more corrective understanding of what the message
requires. This in the Quranic context is seen in both chapters of al-hajji and
al-Anbiya, i.e.
"Nay,"
they say, "(these are) medleys of dream! - Nay, He forged it! - Nay, He is
(but) a poet! Let him then bring us a Sign like the ones that were sent to
(Prophets) of old!" (Quran, al Anbiya, 005)
“When Our
Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of
the Unbelievers! They nearly attack with violence those who rehearse Our Signs
to them. Say, "Shall I tell you of something (far) worse than these Signs?
It is the Fire (of Hell)! Allah has promised it to the Unbelievers! And evil is
that destination!" (Quran, al Hajj, 072)
Islam calls for total submission to the will of Allah (Most
Gracious). This encompasses virtue. Virtue is linked with charity and worship in many places in the
Qur'an. In surah Al-Baqarah: 177, 194;
Al-Mukminun: 96, Fushshilat: 34. It proponents include: - prostrating,
forgiveness, tolerance, patience, and helping others. Therefore it’s prudent to communicate
positively with Allah through the above because; surely He says so in al-Fushshilat
and al-Hajj:-
“And the most
obvious and visible once the favor is a reply to a crime with a better.” (Quran
al Fushshilat, 34)
“And strive in
His cause as ye ought to strive, (with sincerity and under discipline). He has
chosen you, and has imposed no difficulties on you in religion; it is the cult
of your father Abraham. It is He Who has named you Muslims, both before and in
this (Revelation); that the Messenger may be a witness for you, and ye be
witnesses for mankind! So establish regular Prayer, give regular Charity, and
hold fast to Allah! He is your Protector - the Best to protect and the Best to
help. “(Quran al Hajj, 78)
In order to enhance message communication effectiveness, the Quran
employs the usage of parables. Therefore, such similitudes, allegories and
analogies are known to the receiver and also enhance quickness in perception of
what the sender wants them to understand. This is embedded in verse 73 of
al-hajj which says;-
“O men! Here
is a parable set forth! Listen to it! Those on whom, besides Allah, ye call,
cannot create (even) a fly, if they all met together for the purpose! And if
the fly should snatch away anything from them, they would have no power to
release it from the fly. Feeble are those who petition and those whom they
petition!” (Quran al Hajj, 73)
As far as both surahs of al-Anbiya and Al-Hajj are concerned,
there is total usage of opinion leaders in communication of Allah’s message. An
opinion leader is a member of a group who manifests certain characteristics in
his thinking and behavior that contribute to the formation of "public opinion.”
Therefore, Allah in the above chapters uses the likes of Aaron and Moses (Peace
be upon them) in referencing and making people know what he wants. This is
because they are change agents and therefore are public examples of the people
to follow. This is quoted in:-
“In the past we
granted to Moses and Aaron the criterion (for judgment), and a Light and a
Message for those who would do right.” (Quran, Al Anbiya, 48)
If they treat
thy (mission) as false, so did the peoples before them (with their prophets),-
the People of Noah, and 'Ad and Thamud. (Quran, Al Hajj, 42)
Therefore, the Quran also encompassed the usage of the opinion
leaders to make the message of Allah to get effectively understood and got by
members of the society.
REFERENCES:
AL
QURAN
Universal
Declaration of Human Rights, 1948. ARTICLE 1. [Online] accessed on:
5/08/2014
Maryadi
Prawiro, 2013. COMMUNICATION IN THE
ISLAMIC PERSPECTIVE, human relations theory. [Online] Accessed from: http://www.sarana-konsultasi.blogspot.com/communicationintheislamic
persepective/
on: 02/05/2014
Merriam-Webster
Dictionary, 2014. COMMUNICATION,
definition. [Online] Accessed from: http://www.merriam-websterdictionary.com/communication/ on: 02/05/2014
[1]
The spiral of silence is a
political science and mass communication theory propounded by the German
political scientist Elisabeth Noelle-Neumann, a German political scientist. Her
most famous contribution is the model of the spiral of silence which is an
explanation of how perceived public opinion can influence individual opinions
or actions.
[2] Mass media is a collective phrase
that represents not only the press, cinema, radio, television and internet, but
also to some extent, books magazines, pamphlets , direct mail literature,
posters, folk media, and natural communication methods such as rumours,
education and preaching. It is so termed because its reach extends to vast heterogeneous
populations. Generally the mass media employ technological means to communicate
to the masses. They are founded on the idea of mass production and
distribution. Wiebe defined mass
media as those readily available to the general public.
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