THE HARMONIZATION OF AL-DACWAH AND COMMUNICATION By Muhamad Faisal Ashaari Dr. Che Amnah Bahari Dr.

Rozina Abd Ghani

Introduction Communication of al-dacwah is a new term used to describe the study of medium which can serve the objectives of al-dacwah. Lately, the emerging of many mediums which have many advantages for al-dacwah requires a structured study that focuses on the way to use the medium properly for the sake of al-dacwah. This needs integration of communication and al-dacwah in a study to complement each other. The purpose of this article is to find the compatibility of communication and al-dacwah and to harmonize both disciplines in a study. The harmonization is needed to locate the study of online al-dacwah under a clear structure of studying al-dacwah from the perspective of communication because al-dacwah provides the content and method while communication facilitates the process of delivery.

The relationship between al-dacwah and communication Al-dacwah and communication have been established as different discipline. The first is concerned with the way of delivering messages of Islam to all human being based on principles derived from al-Quran and al-Sunnah. Normally, the methodology used in this study is qualitative because it attempts to understand divine revelation that provides the guidelines for human being. While, the second is concerned with sending, giving or exchanging information and ideas, in which often expressed nonverbally and verbally. Although al-dacwah and communication appear as different

type of discipline, both are inter-related. However, Muslim scholars are inconsistent to explain the extent of the relationship. Al-Sini (1998) made an analysis on literatures to explain the equivalence of term communication and al-dacwah and he found four approaches taken by Muslims scholars. The first approach points that al-dacwah is a unique form of communication that is not parallel to any term in English lexicon. The second approach argues that aldacwah is a form of communication that is comparable to the Western theories communication such as persuasive communication. The third approach says that aldacwah is equivalent to communication and fourth approach treats al-dacwah as the content while communication is the process. Indeed, the inconsistency among scholars on the equivalence of al-dacwah and communication is due to fact that the word communication is not of Arabic origin. According to Winston Dictionary-College Edition (1943), the word communication is derived from a Latin word namely communicare meaning to impart, share, or make common or doing together (p.193). It means, when we communicate, we share our knowledge and our common sense and we make things common. According to Oxford Dictionary (1933), in the 17th century, communication mainly referred to the physical processes of transmission and metaphysical processes of consubstantiation; tangible such as robes, fortunes, plants, commodities as well as intangibles such as light, heat, blessings, praise, secrets, vices, thoughts and ideas all of which all be communicated. Then, after communication tools were introduced in the late 19th century, communication was widely used in referring to sharing knowledge and information. Given that communication is rooted in English vocabulary; it is not strange why Muslim scholars, especially Arab writers have not consent on the equivalence of both terms.

In Arabic lexicon, the term communication does not precisely equal to any word in Arabic. However, the closest meanings to communication in Arabic are iclam and ittisal. The former does not only convey the meaning of communication, but also convey the meaning of information because the original meaning of iclam is to inform (Ibn Manzur, 1990). Seiler and Beall (2002) pointed that there is a slight difference between information and communication in terms of meaning because the first refers to accumulation of some facts and a numerical measure of the uncertainty of an experimental outcome. Meanwhile, communication refers to a message sent by a sender to a recipient. Although there are some differences in terms of meaning, both are still closely linked. This is admitted by Galander (2006) who explains that the most confusing aspect of the use of these terms is the usage of the Arabic term iclam to mean both mass communication and information (p.190). He found many Arab writers are inconsistent in using the word communication in the Arabic language. He opines that the inconsistency is significant because it has resulted in intellectual and academic controversies (p.191). The latter, which is ittisal, is more general than the former. It refers to relationship between human and human, as well as between humans and animals; between human and things; and also the relationship among these three aspects (alSini, 1988: 34). According to Hamzah (1978), ittisal covers all divisions of communication that include the personal, intrapersonal, interpersonal and mass communication. In light of that, he contends that communication is very close with relationship where it is a part of relationship and it benefited from its general principles and experiences (Hamzah, 1978: 149). It can be concluded that there is a dilemma for translating communication into Arabic.

However, to carry out a systematic study on al-dacwah and communication, the researcher accepts the fourth approach of Muslim scholars in deliberating equivalence and relationship between al-dacwah and communication, who treat aldacwah as the content while communication as the process. It is based on the fact that al-dacwah has been established as a study which provides methods to convey the messages of Islam as derived from al-Quran and al-Sunnah and understood from the history of the prophets (SAW). This method explains the objectives of al-dacwah, stages of approach, types of content, types of al-madcu and general guidelines on doing al-dacwah. While, communication can provide the study on how to use the medium properly that can fit with the methods of al-dacwah. In light of that, both are strongly inter-related because communication can serve the needs of al-dacwah. Given the main task of al-daci is to convey the message of Islam in an efficient manner, all persuasive communications should be employed together with ICT. Hence, all available types and tools of communication to convince and to influence al-madcu should be used thoroughly in al-dacwah.

The emerging of term communication of al-dacwah Communication studies on al-dacwah are emerging as a new field of study that harmonizes both theoretical and empirical studies. Theoretical studies commonly take place in the studies of al-dacwah the empirical studies are typically practiced in communication. This harmonization of both studies is a good attempt because it does not only dig a repository of knowledge and wisdom in al-Quran as the parameter for human life but it attempts to understand social reality based on that parameter. Understanding reality is inevitable in al-dacwah to ensure its content suits the background of target groups. It attempts to understand the reality of al-madcu in terms

of personality, environment surroundings and commitment to Islam; and to determine stages in the approach. On top of that, the harmonization can utilize the communication studies to understand of which way the medium of communication used facilitate efforts of al-dacwah efficiently. Due to advent of many mediums of communication, these mediums should be captured for the sake of al-dacwah thus communication of al-dacwah should be established as a study. In the theoretical studies of al-dacwah, the popular terms that are commonly used in referring to the method of delivering the messages of Islam are cilm al-dacwah (al-Bayanuni, 1999), fiqh al-dacwah (Mahmud, 1993; Mashhur, 1995), usul al-dacwah (Zaydan, 1996; Jarishah, 1987), manhaj / manahij al-dacwah (Mahzun, 2008; Wazir, 1993) and tariq al-dacwah (Hassan, 2006; Yasin, 1992). It is observed that these terms combine the term al-dacwah with other words that denotes the meaning method or science in which al-dacwah is the domain of that combination. Meanwhile, there are also terms that combine al-dacwah with Islam and Allah such as al-dacwah alIslamiyyah (Ghalwash, 1987: Jundi, 1996), al-dacwah ila Allah (al-Qahtani, 1997; AlTahtawi, 2001) and al-dacwah ila al-Islam (Yakan, 1991). All these terms convey similar meaning; convincing al-madcu in delivering the messages of Islam. The above studies are traditional studies of al-dacwah which cover theoretical approach of aldacwah without attempting to examine the implementation in reality. To understand of how term communication of al-dacwah is used in the literatures, the following discussion is divided according the languages where the term is used. In Arabic literatures, the term communication of al-dacwah is rarely used except a few Arabic writers such as cAbd Halim (1998) and al-Sayyid al-Shami (2011). In Arabic, they used the term al-iclam al-dacawi that can be translated to

communication of al-dacwah. According to cAbd Halim (1998), al-iclam al-dacawi uses all methods, techniques and modern data, and employs all styles and arts of editing, directing, and drama and dialogue ... etc (p.18). The aim of al-iclam aldacawi at reporting the truth and purification of the media message from all impurities and contaminants (p.18). In this work, cAbd Halim explains several challenges fostered by the contemporary world and clarifies six general methods of al-iclam al-dacawi, namely, first, simplicity and clarity, in the form and content; second, richness, diversity and evolution; third, address mental based on sound logic and strong evidence; fourth, call the good word and good manners; fifth, call for dialogue between Islamic and other faiths; sixth, the gradient of the progress in the media advocacy. The book is useful in explaining guidelines of communication of aldacwah but the missing of this work is missing in explaining the scope of communication of al-dacwah; and aspects of both communication and al-dacwah that can be combined in a study. It is observed that literatures in Arabic are much concerned with the method of al-dacwah as derived from al-Quran and al-Sunnah; and the history of the Messengers of Allah. The concern was also with the mediums of al-dacwah but deliberation was limited to general guidelines and lack of conceptual framework. However, lately a few studies in Arabic scholarship have been initiated to discuss the implementation of Islamic media especially in television to meet the objectives of aldacwah such as al-Kanakir (2003). This is a good attempt to implement the Islamic broadcasting in reality. Meanwhile, in English literatures written by Muslim scholars a few them are found studied the implementation of media and communication to serve the objectives of Islam and al-dacwah. These literatures are excellent since the studies made using

quantitative and qualitative studies. For example, compilations of several articles edited by Mohd Yusof (2006) and Mohd Yusof (2008) comprise many studies related to the media and Islam such as mass media in Muslim states, communicating Islam through audio, VCD, radio and television; effect of media on Muslims etc. These articles have reflected a dimension of Islam and al-dacwah in the studies of communication but the missing dimension is the conceptual framework that harmonizes the studies of communication with al-dacwah. In contrast, communication of al-dacwah as a term has been used in Malay literatures. An early study has been initiated by Toto Asmara in 1987 who wrote a book called Komunikasi Dakwah (communication of al-dacwah), in Bahasa Indonesia. He is a pioneer in communication of al-dacwah in Malay world because he is the first author who introduces that term in Malay scholarship of al-dacwah. Toto Asmara opines that the communication of al-dacwah has many channels, techniques and ways as the medium to deliver the messages of Islam either verbal or non-verbal. The most important part in doing this duty is by stimulating emotion to win the hearts of al-madcu. It can be done through the art of communication that comprises elements of soft and making thing easy, and avoiding using strong statement. This work however, does not deny some other works on the similar content which do not use the term communication of al-dacwah such as studies done by Anwar Ariffin (1980), Barmawi Umari (1985) and Jalaluddin Rakhmat (1988). Recently, two books have been written by two Indonesians; Wahyu Ilaihi (2010) and Bambang (2010a) with the same title Komunikasi Dakwah. Bambang (2010a) defines communication of al-dacwah as the persuasive communication verbal or non-verbal, by al-daci to widen religious (Islamic) values to people in the mission to gain the successful, here and hereafter (p.34). He argues that the wise

approach in al-dacwah is needed to harmonize cultural differences and to provide convenient condition for people in receiving messages of al-dacwah. Meanwhile, Wahyu Ilaihi (2010) points that the object of communication of al-dacwah is the role and function of communication in the process of al-dacwah (p.31). He opines that human is the first object of al-dacwah known as the target while the second is the way to deliver al-dacwah known as the process of communication. It can be said that communication of al-dacwah is concerned with the effective work in doing al-dacwah as the main objective is to influence public. In addition, there are some research on communication of al-dacwah that relates with social phenomena primarily from Indonesia such as The research on the content of songs by Dicky Priagung Pamungkas (2007); The approaches of communication of al-dacwah in Tangger society by Rohman (2010) and The patterns of communication of al-dacwah of two big figures: K.H. Abdullah Gymnastiar dan K.H. Jalaluddin Rakhmat by Bambang (2010b). In Malaysia, some research like The communication of al-dacwah to teenagers in a district in Selangor by Faridah (2006) and Issues of communication of al-dacwah in an Islamic Journal by Nurul Aini (2005). The above studies are related to understanding of social phenomenon from the perspective of al-dacwah and connected with investigation of the effectiveness of the efforts of al-dacwah, which combines both theoretical and empirical studies. From above scenario it can be said that previous studies on al-dacwah are mostly theoretical studies. However, lately the empirical studies have come to the attention of Muslim scholars to study the mediums of communication for the sake of Islam and al-dacwah. It includes the studies of implementation of media in Muslim societies, its development and effects of Muslims etc. Actually, these are the subject

of communication of al-dacwah but the only the term is not used to describe these studies. In light of that, the studies of al-dacwah and media are in dilemma either in al-dacwah or communication because these studies do not use research method as recognized in al-dacwah. At the same time, these studies also should fit with the objectives and methods of al-dacwah. In light of that, study of the scope of al-dacwah, communication and the development of the studies of Islamic media needs a comprehensive study to investigate the term and its development. This review only presents a brief discussion on communication of al-dacwah to explain the structure online al-dacwah studies in the integration of communication and al-dacwah studies. The following is discussion on the scope of communication of al-dacwah.

The scope of al-dacwah and communication of al-dacwah Al-dacwah and communication of al-dacwah are not similar in nature because each has different scope and method of studies. The first is concerned with understanding of the divine revelations; al-Quran and al-hadith, and also the history of the Messengers of Allah as well as the history of al-salaf al-salih in doing al-dacwah. The revelations provide the relevant information on al-dacwah especially pertaining to the concept, objective, content and principles of al-dacwah. Meanwhile, the history of the Messengers and al-salaf al-salih which is already stated in the revelation provides us with the examples on how to undertake this duty wisely. Therefore, the role of scholars is to understand the divine revelations in order to establish the concept of aldacwah, its principles and previous implementation of the works of al-dacwah that can become the general guidelines for al-daci in carrying out al-dacwah. These guidelines are general rules where interpretation and implementation depend on the wisdom of

al-daci. He has the freedom to choose suitable approaches of al-dacwah in accordance to the background of al-madcu as long as they do not breach these general rules. The second part concerns with the implementation of al-dacwah. At this level, communication studies are important because they attempt to understand human behaviours in one hand to find the most efficient way to influence al-madcu and to understand the tools on the other hand that can be utilised for persuasive communication. It is considered as a new kind of study that attempts to understand the implementation of al-dacwah that combines both theoretical and empirical studies. The combination of both types of studies can be called the communication of aldacwah. Bambang (2010a) gives three differences between al-dacwah and communication of al-dacwah. First, al-dacwah can be carried out either by verbal or bil hal (non verbal) while communication of al-dacwah is carried with medium of communication. Second, in al-dacwah, the priority given to deliver the message of al-dacwah over the content and target group while in communication of al-dacwah, the suitability of the content and approach with target group is the main concern. Third, in al-dacwah, the focal point is credibility of al-daci who have knowledge and internalize that knowledge in life while in communication of al-dacwah, media has been regarded as a priority to ensure the effectiveness of al-dacwah.

Table 1 Differences between al-da wah and communication of al-dacwah

c

Al-dacwah Can be done either via verbal or nonverbal The main concern is to deliver the message of al-dacwah over the content and target group The focal point is credibility of al-daci who have knowledge and internalize

Communication of al-dacwah Can be done via medium of communication The focus on the content and approach that should suit the target group Media has been regarded as a priority

that knowledge in life

Source: Adapted from Bambang (2010a:89-90)

It is observed that both studies are complementary. Al-dacwah provides the theoretical part how to do al-dacwah while communication studies explain how to use the medium of communication in serving the objectives of al-dacwah. In light of that, the combination of al-dacwah with communication is inevitable to develop the medium as the means to effectively deliver the messages of Islam. The studies of aldacwah only provide a parameter how to manage these mediums in achieving the objective of al-dacwah, while other disciplines discuss how to use the medium according to that parameter. To develop the communication of al-dacwah as the field of study, the researcher suggests three areas that can become its main scope as in Figure 1 namely (a) examining the effectiveness of the medium or wasail of al-dacwah, (b) observing people and society from the perspective of al-dacwah, and (c) examining the success of efforts of al-dacwah. The first is by examining the effectiveness of medium that can facilitate activities of al-dacwah such as the Internet and television. The study evaluates the extent of the efforts of al-dacwah can influence the target groups and examines the ability of the tools of al-dacwah in delivering the messages of Islam effectively. The second is by understanding people and society from the perspective of al-dacwah that examines compliance of social phenomenon with values of Islam. This study uses social science disciplines that include branches of knowledge such as psychology, anthropology, sociology etc. This study is helpful to understand people and society before searching for the best approach of al-dacwah. The third is to evaluate the achievement of the efforts of al-dacwah. The efforts should be assessed frequently in order to improve shortcomings and to enhance activities of al-dacwah.

Figure 1 Scope of Communication of al-dacwah

Examining the effectiveness of the medium of al-dacwah

Understanding people and society

Examining the achievement of efforts of al-dacwah

Scope of Communication of al-dacwah

The main idea underlying the construction of this scope is to ensure the effectiveness of the work of al-dacwah. This is in line with the main method of aldacwah as stated clearly in al-Quran namely al-hikmah (Surah al-Nahl; 125). Scholars have discussed in detail the concept and definitions of al-hikmah (alQahtani, 1997; Syed Abdul Rahman, 1996) but the researcher chooses the definition of al-hikmah that connotes the art of convincing and influencing people to al-dacwah.

Conclusion In sum, communication of al-dacwah emerges as a new discipline that integrates both types of study; communication and al-dacwah. It is included under the scope of religion and new media that is recognized as an interdisciplinary study concerning with the missionary activities. It is hoped that this study can be a conjunction between studies of communication and studies of al-dacwah in a more structured studies.

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