1 World Congress on Islamic Systems 2011 (World-ISLAM2011),

28th – 29th November 2011, Holiday Villa Hotel & Suites, Subang, Malaysia

PRĐNCĐPLES OF ISLAMĐC COMMUNĐCATĐON: A COMPARĐSON WĐTH

WESTERN COMMUNĐCATĐON APPROACHES AND SOME TURKĐSH
EXAMPLES

Osman Koroglu
Fatih University
okoroglu@fatih.edu.tr

Ozhan Tingoy
Marmara University
otingoy@marmara.edu.tr

ABSTRACT

This paper problematizes communication and media in terms of Islamic approaches, reviews
literature and gives examples from media sphere of Turkey. Academic studies in media and
communications fields about Islam are mostly analysis of representation of muslims and
Islam in western media. We begin with outlining connection between Islam and
communication, explaining important foundation principles of Islamic communication and
media, continued with searching answers to questions related definitions, orders, situation,
structures, applications and institutions. We conclude that Islam has the ultimate solutions to
the problems of media and communications fields and these fields needs more attention from
muslim social sciences community.

Key words: Islam, communication, principles, media, ethics, Qur’an, hadith

INTRODUCTĐON

Muhammad (pbuh) was, is and will be best guide to humanity. He has communicated the
Qur’an, verbally, with body language or other elements of the communication. Islamic
civilization was built on top of Qur’an and Sunnah. In this study, Islamic solutions to
negativities of media were examined. Islamic communication principles (ICP) are based on
Qur’an and sunnah. Theoretically there is a relation between Islamic ethics and modern
communication/media ethics. Until last few centuries, communication was face to face. Now
with digital technologies, one may reach more people easily, aware of events, influence
masses, inform and guide. In the Age of Happiness when Messenger (pbuh) lived, there were
no media in modern sense, only face-to-face conversation, letters and courier news.
Messenger’s (pbuh) communication is an example to all times. Induction can be utilized from
Islamic sources to achieve the communication principles. Analogy can be used comparing the
modern principles and ICP.

Communication ethics and “ahlak”

In Islam, morality or “ahlak” is good and bad habits (Çağrıcı, 1). Ethics is the philosophy of
morality (Çilingir, 2003:12) Media ethics are rules that broadcasters can commit (Avşar and
Demir, 2005:47). The basic sources of Islamic communication ethics are Quran and Hadith.
Leading writers and academics in this area are: Abdullah Kâsım el-Veshelî, Abdullatif
2 World Congress on Islamic Systems 2011 (World-ISLAM2011),
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Hamza, Ali Mahmud Rashvân, Ali Türkmen, Dilnawaz A. Siddiqui, Hamid Mowlana,
Ibrahim Canan, Ibrahim Imâm, Imâra Necib, Mahmoud M. Galander, Mohd Yusof Hussain,
Muhammed Acâc el-Hatîb, Muhammed b. Abdillah es-Selâme, Muhammed Seyyid
Muhammed, Mustafa ed-Dimeyrî, Mustafa Karatash, Mustafa Koylu, Necati Kara, Semîr b.
Cerîr Râzî, Suat Cebeci, Suhaib Jamal Al-Barzinji, Yusuf Gunes and Yusuf Macit. Messenger
of Allah (pbuh) is sent to complete the moral beauty, and he was on a noble morality (Qur’an
68:4; Đmam Mâlik, Hüsnü’l-huluk, 8). Non-religious sources of morality are wisdom,
conscience and society (Kılıç, 1992:89). People can make inefficient every authority, if it is
from humanity (Çağrıcı, 2006:176). But a superior authority ends the discussion (Kandemir,
2005:225). Western ethics and science is not, but Islamic “ahlâk” is absolute (Kılıç, 1992:160;
Tingoy, 2009:11). Effectiveness is possible with universality; only Islamic morality is
universal (Çağrıcı, 2006:109). Judaism, Christianity, Buddhism and Confucianism, is close to
each other in communication ethics; it is recommended to avoid lies and follow truth (Güneş,
2010:40). Messenger’s (pbuh) sentences about tongue/talking is useful to understand media
(Güneş, 2010:45). Lies and slander are harmful (Tirmizî, Iman, 8; Đbn Mâce, Fiten, 12). If a
person’s language and hand are harmless, s/he is an advanced muslim (Buhârî, Iman, 4;
Muslim, Iman, 64). Conscience, society, law, “fear of Allah and belief of hereafter” orients
towards good, removes from bad (Akseki, 2006:133-143). Islam judges acts by intentions.
Conscience and society only works with belief of Allah and they can not control media ethics
(Medyakronik, 2003; Đrvan, 1999:62-67).

Related media theories

Authoritarian-totalitarian, liberal and social responsibility theories are relevant on media

ethics (Işık, 2002: 9; Werner and Tankart, 1994:505). In the 1980s the Egyptian scholar
Ibrahim Imam reveals Islamic Communication Theory (ICT). Imam determines according to
Islam, from the foundations of Islam, tabligh, irshad and da'vah methods, how should be the
media and which kind of a platform on it should be established. ICT, is based on monotheism
and servitude only to Allah. Basic sources are Qur'an and Sunnah. In ICT, duty of media is to
protect the values of Islam in all spheres of life, make tabligh and irshad (guidance),
disseminate Islamic understanding, give direction to public opinion and find solutions to the
problems of society from the essence of religion. ICT, is based on balance and justice under
all circumstances; calls out all people, is based on equity in critique and criticism, is based on
Islam's moral behavior orders and it is independent of other communication theories. Like
Islam, ICT is concerned with all aspects of life. Echoes events, reviews, analyzes and helps
community to understand and grasp them. ICT, also provides entertainment broadcasts within
the framework of Islamic morals and propriety (Güneş, 2010:33-34).

Principles of media ethics

Tasks of the media in the West are: providing news and information, socialization,
motivation, discussion, education, contributing to culture, entertainment, integration (McBride
et.al., 1980:14). To media, morality is relative, society determines the truth (Erkelli, 1998:70;
Cereci, 1992:47). Western media associations and trade unions determined a number of rules
to ensure objectivity and avoid waste of public interest for the sake of interests of media
(Erkelli, 1998:31). Common media ethics principles are: Integrity and honesty (respecting
truth), impartiality (news-opinion separation), respecting news source, right to reply and
rectification, avoiding relationships of interest, respecting privacy, honor and dignity, taking a
stand against terror, violence, obscenity (Demir, 2006:54-64; Avşar and Demir, 2005:60-70).
3 World Congress on Islamic Systems 2011 (World-ISLAM2011),
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Islamic Communication Principles (ICP)

1. Truthfulness and Integrity: Truthfulness is a feature of the prophets (a.s.) and an

important principle of communication (Qur’an 12:46; 19:41, 54, 56; Gölcük and Toprak,
1991:291; Avşar and Demir, 2005:55; Tokgöz, 2003:118). But media do not appreciate it
(Demir, 2006:265-266). Best of the believers, is one who is not lying even for a joke (Ahmed
b. Hanbel, II, 352, 364; Tirmizî, Birr, 57). Media using investigation of accuracy in news.
News, should be based on research and investigation, sources must be reached, ideas of
different parties should be included (Avşar and Demir, 2005:55; Bülbül, 2001:73).
Correspondent is responsible for the correctness of news. S/he must be sincere and honest.
News scoop, should not exceed responsible publishing and accurate news. Knowledge of the
source must be verified, intentions checked, multiple sources consulted. News information,
document, claim and allegations must be illuminated. Questionable elements must not
published until illuminated (Tokgöz, 2003:221; BBC Yayın Đlkeleri Klavuzu, 2005:16). News
may damage the public, if it is not verified. Problems to publish, whether it has false, distorted
or incomplete information must be consulted (Qur’an 4:83, 94; 24:11-19; 27:20-27; 49:6).
The Companions (r.a.) investigated the truth and soundness of news. Islamic scholars do not
accept non-just people’s narrations and testimonies too.

2. Respecting news source: If news source does not allow, media do not disclose source
identity (Avşar and Demir, 2005:58; BBC Yayın Đlkeleri Klavuzu, 2005:19). Malevolent
media is abusing this principle intended for source protection, by making fake news
(Medyakronik, 2003:3-5). A secret senior official explained to Washington Post, about 9/11
terror attacks, saying “This is very different from what we see so far, it will be an
information-intensive war that pushing the limits of imagination… Of course, we will tell lies
when providing information...” (Medyakronik, 2003:88). Approaches of media and Islam,
carries a variety of similarities and differences. According to media, source must remain
confidential, because s/he can lose business/property/life. According to Islam, this is not
necessary. Because in Islamic society no one will be harmed for the truth. In Islam, hiding the
news source is not right, scholars criticizes those who do, finds weak transmitted information
in this way.

3. Respecting facts and objectivity: Objectivity of news is neutrality, impartiality and the
separation of news-opinion. Transmitting news without decrementing, adding, deflecting and
comments. News should be based on data and distant from interpretation. An opinion is
messenger’s, publisher’s and medium’s view point and world view (Demir, 2006:62).
Objectivity is basis of journalism (Avşar and Demir, 2005: 56; Çaplı, 2002:88). Qur'an orders
the transfer of news with fidelity and without decrementing and distorting, because of the
hatred and anger, no one must digress from truth (Qur’an 49:6; 69:44-46; 46:8; 5:8,67; 4:135).

4. Seeking interest: The profession must not be used for personal interests and the interests
of the institution, and putting the facts before everything is a media principle (Demir,
2006:65; Avşar and Demir, 2005:62). Interest, threaten the impartiality of news and is seen in
the following ways: to pay money to achieve news (paid journalism); news for gift-travel; to
hide news for the money; pursuits in business or being an organizer; to share important
economic information with relatives; to threat with power of profession to dominate; to make
custom news for the advertiser (Demir,2006:66-67). In Islam, sordidness in this sense is
immoral and those who do are warned. Some Jewish scholars changed and sold the
revelations of Allah for a little material earthly value (Qur’an 2:79). Verse about witnessing
illuminates the issue (Qur’an 4:135). Media, not to lose power, avoids publishing against the
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government. Whereas according to hadith, the ultimate jihad is to say the right against the
cruel ruler, and there is nothing superior than this (Tirmizî, Fiten, 13; Ahmed b. Hanbel, III,
19, 61).

5. Respecting right to reply and correction: The media should correct its errors (Demir,
2006:65), publish correction and answers (Armağan, 2004:165). There are legal regulations
on this subject. Nevertheless, the publishers who made deliberate and baseless accusations are
able to continue in the profession. On emay err, but to return from error is virtue (Tirmizî,
Kıyâme, 49; Đbn Mâce, Zühd, 30). The Companions and scholars observed the truth when
their errors are corrected.

6. Respecting privacy: Privacy is confidentiality and respect for private life. Violation of
privacy, intruding private life, accessing special information and documents, listening secret
conversations. Privacy is valid for family, business, and state. Areas of privacy are house and
room, secret speech, belongings and information (Armağan, 2004:105-106). Privacy is
protected by law and has a priority in media ethics principles (Avşar and Demir, 2005:58-59;
Bülbül, 2001:61). Respect for privacy, limits media freedom (Turkish Journalists Society,
2011). In Turkey, broadcasting news that may endanger public and national security is an
offense and may considered high treason. To cause groupings, and to prevent justice by news
is also a crime (Bülbül, 2001:26; Demir, 2006:69). In Islam, public situation and speeches are
not private. Prying is forbidden but open crimes are punished (Ebû Dâvûd, Edeb, 37). One
must greet and ask for permission before entering other houses (Qur’an 24:27,28; Muslim,
Edeb, 33-37; Tirmizî, Đsti’zân, 3). Confidential conversations are private (Buhârî, Ta‘bir, 45;
Tirmizî, Libâs, 19). Unauthorized inspection of special items is forbidden (Ebû Dâvûd, Vitr,
23). It is forbidden to explore the confidential life (Qur’an 49:12; Buhârî, Nikah, 45; Muslim,
Birr, 28). One who learns a news, must not immediately pass it to others, and must consult a
specialist (Qur’an 4:83). Privacy lifts in disasters and judicial activities. Lawyer, doctor,
notary and bank officer are forbidden to tell others about what they know (Armağan,
2004:124-125; Akseki, 2006:343).

7. Advertising: Advertising is knowledge transfer from producers to consumers and

communication from advertiser to target audience. Objectives are to inform, persuade,
remind, add value and personality, help sales and to promote (Avşar and Elden, 2004:7-20).
Few of the advertisements provides real information, majority of them speaks to emotions not
mind, manipulates with emotions, exaggeration is a rule (Radford, 2004:36, 45, 46, 63-70;
Rahte, 2007:102). Media, attracts attention of audience to advertisement (Esslin, 2001:65).
Islam emphasizes honesty in trade (Qur’an 2:188; Tirmizî, Büyû, 4). Prophet indicates
righteousness causes the abundance in shopping (Buhârî, Büyû, 19; Muslim, Büyû, 47).
Advertising in the age of happiness was with poets and rhetorician (Esad, 1983:203; Canan,
1980:14). A sentence or poem was increasing the interest in a product. Methods of deception
and advertising prohibited in Islam are: false oath, hide defects, raise the price with customer
competition, deceiving with estimated selling, using visual to deceive, praising with non
existing features. Islamic principles of advertising are: (Canan, 1980:15; Karaman, 2006:446;
Karaman, 2007:69; Türkmen, 1996:478-479): Advertising must illuminate but never deceive.
Product, service or idea, should not be forbidden; advertising haram is haram (Qur’an 24:19).
This is “seddu’z-zerai” or to block the roads leading to the temptation. Advertisement with
slang, obscenity and sexually explicit images is not permissible. Islam forbids harming and
loss reciprocated by loss (Đbn Mâce, Ahkam, 17; Ahmed b. Hanbel, V, 326). Advertisements
should not lead to unfair competition and should not destroy competitors. Islam, forbids waste
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and squander; advertisements should not lead to that (Qur’an 7:31; 6:141; 17:26-27; Buhârî,
Đstikrâz, 19, Edeb, 6; Muslim, Akdıye, 10).

8. Usefulness of communication: Usefulness is the essence and goal of communication.

After work and sleep, media is the most time devoted area (Cereci, 1992:76). Everybody talks
about media, programs, contents, and gets busy with it (Cereci, 2003:109-110). Five hours of
TV per day viewed in Turkey (RTÜK, 2006:15, 44). Media do not think the absolute benefit
of humanity in Islamic sense. The main criticisms of the media are: The dominant powers
manages community with media; directs to mass or popular culture; imposes philosophy,
thinking and understanding (Avcı, 1999:28; Çaplı, 2002:191; Cereci, 2003:100, 1992:12;
Şeker, 2007:40). Colonialists, exploits the societies, through the pleasure (Cereci, 1992:101).
Publishers, transfers ideology and their understanding of life (Mutlu, 1999:133). Media
distorts reality, compresses, accelerates and makes attractive the events, throws reality and
establishes a world of fantasy (Radford, 2004:85). The media may show good as evil,
murderer as innocent (Topçu, 1999:63-64). For instance, jihad is sacred and has these
meanings: to live according to religious orders and teach them, to command the good and to
keep people from evil, tabligh, struggle against nafs (Özel, VII, 527). But the media presents
jihad synonymous with terrorism. TV passifizes and numbs away mental effort (Postman,
1995:134-135). TV and the internet is addictive (RVD, 1996:23; Sabah, 2006; NTVMSNBC,
2007). Visual media, causes loss of memory and speech (Rigel, 2000:17-47). The media sets
the agenda and how its understood. News moves one away from real agenda (Topçu, 1999:64,
67-70). Media is an advanced gossip machine (Esslin, 2001:41). Sexually explicit and violent
material disrupts social psychology, devastates mental health, negatively affects children
(RTÜK, 2006b:13; Cereci, 1992:63). Principles, laws and academic studies usually does not
mean anything to media. Its concern is success in ratings, circulation and advertising, purpose
is profit (Alemdar, 2002:125; Cereci, 2003:102). Audience is product of media; it markets
them to advertisers. Audience works for advertisers; their wages are pleasure and satisfaction.
Audience are passive workers. TV is a magical audio and video stream; programs attracts
attention of audience to advertisements. Advertisement gives the illusion of need, encourages
purchase and consumption (Bülbül, 2001:269-270). The media do not appreciate advanced
people with understanding, wisdom, ideas, and values. Broadcasting to attract everyone to the
averages. Media is source of modern ignorance (Demir, 2006:219). TV does not transmit
information. Teaching through fun, to entertain while teaching is a misleading formula that
produces a mental habit. The idea of “information requires intention, effort, patience,
preparation” is lost. Instead, an integrated theory of learning explaining the effects of media
could not be put. There are theories about “not to learn” and “learning to be ignorant” (Avcı,
1999:98). Media wastes time, the most important capital (Mutlu, 1999:87; Cereci, 1992:56-
57, 100). TV, gives a nice time, prevents thinking, acting, lets you forget the trouble,
inconspicuously wears you down, unproductive, occupies house and time, and an
indispensable tool (Cereci, 1992:21). Who watches TV for learning and information are less.
Probably no action is as unconscious as to watch TV. TV is the desire to overcome distress by
unconscious action. TV, adapts people to unconscious living (Cereci, 1992:101). Allah,
commands the communication be useful (Qur’an 4:114; 31:6). Messenger of Allah (pbuh) is
also recommended that communication to be good and useful and prohibited harm, pointless
and useless things (Tirmizî, Zühd, 11). The person whose Islam is beautiful and faith is
perfected, does not deal things not concerning himself. For a believer, not needed and useless
things are “malayani” blocking to win the approval of Allah. Who speaks without any need,
wastes time and is responsible for his speech, -even without sin- in frustration because of
abandoning Zikr of Allah (Gazzâlî, III, 137-138). Responsible publishers' publication policies
are based on not harming, to be useful and beneficial and not to broadcast empty, useless
6 World Congress on Islamic Systems 2011 (World-ISLAM2011),
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things. Islam requires a balanced life; there are limits and location of each activity. There is
legitimate entertainment in Islam. But if it occupies important part of life, imbalance occurs.
The media, should work in acquisition of the public’s accurate and correct opinion with the
correct information, news and publications, by transfering and analyzing the events in the
light of Islam. Public opinion should not engaged in empty and baseless news (Qur’an 31:6).
Media must refrain from useless, empty or “celebrities” publication.

9. Individual, time and space in communication: The purpose of communication is

influencing target with the message. For the effect of message, usefulness, preparation of
target, suitability of time and venue is important. Communication not abiding these conditions
is useless and inappropriate according to Islam (Đmam Mâlik, Hüsnü’l-huluk, 3; Tirmizî,
Zühd, 11). Face-to-face communication is superior than mediated communication. In
conventional media, source can not see the target completely. In new media it is possible to
communicate with profile, location or by time. Media have the most adverse effects for
children and young people. They may not understand what they watched and can fall into a
dead end (Postman, 1995:104). Turkey classifies broadcasts with “smart signs” to protect
children and young people from TV’s adverse effects (RTÜK, 2006c). BBC, accepts 21:00
PM as a limit to broadcast harmless materials for teenagers (BBC Yayın Đlkeleri Klavuzu,
2005:76). Messenger (pbuh) communicate paying attention to perception, education, culture,
habitat, growing style, temperament and gender differences (Buhârî, Edeb, 38; Ebû Dâvûd,
Edeb, 5). He was gentle to women and recommended Companions such treatment (Buhârî,
Enbiya, 1; Tirmizî, Rada‘, 11; Đbn Mâce, Nikah, 3). He was careful about social status and
psychological state (Buhârî, Cenâiz, 31; Đbn Mâce, Edeb, 19). Would answer the questions
according to the needs of asker (Buhârî, Hac, 4). He was extremely careful about
communication time (Buhârî, Meğâzî, 79). But in case of a sudden development, he instantly
communicates (Buhârî, Đlm, 40, Teheccüd, 5). He would give advice exploring every
opportunity, such as moon-solar eclipse, a severe storm or funeral (Canan, 2007:302; Buhârî,
Küsûf, 1, Enbiya, 17). He would not talk in places or times when people will not understand
or understand wrong (Buhârî, Đlm, 49; Muslim, Iman, 48, 49).

10. Communication and style: Visual media caused press to publish less text, more graphics.
People watch TV a lot because of the dramatization and its making a show out of everything
(Postman, 1995:146; Esslin, 2001:16). Using music and effects, TV may make light of issues
important or sacred; may present a disturbing music or negative images when a religious
leader or issue on screen (Açıköz, 2005:114-115; Acar, 2007:23) Violence and sexuality in
the media is common. Repeating enhances keeping in the mind. So the negative images
become ordinary (Çaplı, 2002:208-209). Media bellows things like the fear of war to increase
the audience, locks people to screens. If depressive news do not happen, media may produce
them to increase audience (Radford, 2004:80). This lowers the value of news, complexes,
oversimplifies it (Tokgöz, 2003:210-212; Şeker, 2007:51, 53). In news style, instead of
focusing on being interesting, importance-significance must preceded.

CONCLUSĐON

Universal basis and source of ICP are Qur’an and Sunnah. ICP and media ethics are similar.
But media ethics is only suggestive and relative. Self-regulatory authority is conscience. ICP
are religious and obligatory. In Islam, humans are responsible for every act of will. If it is
related to society, responsibility is much bigger. Islam rejects the false testimony, orders
verification of news brought by deviators and places great emphasis on the qualities of
reporters. ICP applied in the Age of happiness and the next centuries. ICP is not utopian or
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away from reality. ICP has played a major role in the formation of example Muslim
communities. All communication principles takes their value and applicability from
perspective. Islamic perspective, evaluates communication and its operation by Qur'an,
Sunnah and faith. The basis of ICP is to believe in Allah and the Hereafter. Perspective of the
media is dominated by liberalism, rationalism and opportunism, without a religion. Because
of perspective, media deteriorates in some areas. Islamic perspective may protect against the
damages of media. ICP can be summarized as follows:
- Entertainment programs must relax audience and prepare them to other obligations.
- Disaster, accident, war, terrorism and suicide news should not be in detail and should not be
on the agenda always. While reporting sad events, undermining the belief in presentation
should be avoided. Media should not be serving the purposes of the terrorists.
- People's rights must be taken into account in news about crime and criminals that has
ongoing or completed trial. Public good must be evaluated before these published.
- Media is responsible to Allah, His Messenger (pbuh) and people.
- Media should look at the Islamic perspective, should be aware of its responsibility, accept
these principles obligatory, adopt and carry out.
- Media must help servitude to Allah because its the aim of creation; must be the source of
encouragement, information and culture about this.
- Media must shield believers’ beliefs and show others the beauties of Islam.
- Media must avoid unnecessary and useless knowledge, should not busy public with these.
- Media must publish answers, corrections about incorrect or misunderstood news.
- Media must not show evil state, event and people as good or model.
- Media must provide accurate, correct and in place views to people about public events.
- Media must not waste time. Broadcasts must be arranged according to the life of worship
and business, sleep and rest pattern. In this, audience is as responsible as publishers.
- Advertisements must sober, balanced, accurate, not deceiving and not incite consumption.
- Honor and dignity should not be offended. Defamation, backbiting, ridicule, curse and
swearing should not be included. People must not be blamed unfair and unfounded; before
decision of lawsuit become absolute, criminals must not be shown.
- Media, must not detract, add, comment or distort news while transferring.
- Media, should confirm the accuracy of the news, must not publish dubious ones.
- Media workers must be fair and honest outside of work, publish truth even it is against them.
- Media, must not consider personal and corporate interests in publications.
- Publications, must not encourage immorality, not normalize them and must depict the
ugliness of these in dramas. Moral boundaries should be considered, publications must not
evoke the obscenities.
- Publications, must build and develop peace, tranquility, confidence; promote cooperation,
solidarity, education, training; must glorify religious and moral values.
- Publications must protect benefits of individual and society, safety of soul and conscience.
- Broadcasts, should not be insensitivize, encourage or legitimize violence.
- Privacy, should not be disclosed except public good. Public good must be searched in news.
- Publications should not have discrimination.
Islam has the ultimate solutions to the problems of media and communications fields and
these fields needs more attention from muslim social sciences community.

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