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An Islamic Perception of
Child-Oriented Information
by Dr. Muhiiddine Abdelhalim*
Information and the Muslim child
Modern information studies are concentrated on the
various population strata and age groups.
Some studies dealt with women issues while others
addressed youth and various population strata, but those studies reserved for
children were remarkably insignificant compared to information studies for the
other groups. It is a share that does not correspond at all with the status of
the child in contemporary society. Even those meager and poorly prepared studies
concerning the Muslim child information did not relate with Islamic thought, nor
were they tinged by it, but they depended on the general thought, nor were they
tinged by it, but they depended on the general intellectual studies and data.
This resulted in the absence of an Islamic
strategy for child-oriented information. Thus, we can hardly find in any Islamic
mass media a scientific, clearly defined plan for information programmes dealing
with problems of childhood. In lieu, we notice that information media deal
haphazardly with this issue.
Those dealing with child-oriented information
perceive it as a square composed of four sides : home, society, school and mass
media.
Actually, mass media affect the contemporary child
both positively and negatively in a way that makes it very difficult to get free
from such effect. Such a close influence enables the media to contribute
effectively to the child's education, upbringing and guidance as children are
psychologically prepared to respond to the ethical adjustment processes.
An Islamic approach to child-oriented information
Although experts and communication scientists
worked very hard towards formulating an information philosophy that defines the
activities, goals, directions and bases of the mass media, and although their
efforts resulted in certain concepts and their minds produced some models that
define the information activity, yet these models came to reflect the
intellectual reality and the ideologies behind these concepts. Researchers
developed these models or information philosophies, some into four theories and
others into six theories, as done by MaQuail(1), who added the theories on
development information and on democratic participation.
In reality, the political, social and economic
philosophy of each ideology determines the functions, aims, methods and roles
required from the mass media.
Therefore, it becomes very important for the
Islamic school of information to have a distinct approach which reflects its
nature and goals, specially in the field of child-oriented information. The most
outstanding bases we deem important for building this school are :
First : Commitment to the immutable principles of
the Islamic creed and use of the various mass media in inculcating them in the
hearts and minds of children and making them part of their cognitive systems.
Among the immutable principles which are beyond contention, arguments or
differences of opinion, there are prayers, zakat, fasting, pilgrimage, etc.
Second : Educating children on the Islamic code of
conduct so that it becomes a way of life to be spontaneously practised, such as
telling the truth, honesty, politeness, compassion, humility, bravery in
justice, visiting the sick, etc.
The Islamic code of conduct should be one of the
first issues to be taken into account when dealing with children's issues
because a child taught to be honest will lead a life of honesty, and one who
learned to lie in childhood will find it difficult to change his behaviour when
he grows older.
The formation of the righteous Muslim begins right
after birth when he feeds on, in addition to his mother's milk, the values,
lofty ideals and true Islamic concepts.
What we perceive as moral decadence in some
aspects in life as well as in certain Muslim personalities could be attributed
primarily to the improper upbringing which produced personalities who assumed,
as grown-ups, some leading positions in the Islamic world and turned into
instruments of destruction, sapping the life of the Muslim Ummah and its future.
The main sources for formulating an Islamic
approach to child-oriented information are the Holy Quran and the Sunnah of His
Prophet (PBUH), which define the philosophy of child-oriented information.
If we follow the Islamic ways and trends in
children education, we will find that the Muslims' aim behind education was
neither purely worldly nor purely religious. It was a mixture of both because
they aimed at preparing the individual for this life and the life after. That is
why they valued the polishing of the souls and the attainment of virtue(1),
guided in this by the words of the Almighty Allah in Sura Al-Qasas : "But seek,
with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor
forget thy portion in this world." (Verse : 77).
Third : Though child-oriented mass media must
abide by the method of truth conveyed by Almighty Allah to His servants and be
committed to the Holy Quran and the Prophet's traditions, this information
school in Islam is not a theocratic philosophy. The Islamic system is a human
one, open for right or wrong, where individuals have the right to know and
criticize, and does not deprive the public from the right to express, criticize
and reform. Thus, child-oriented mass media must not turn into some sort of
ecclesiastical organs, like those in the service of the Vatican and other
religious clerical institutions surrounding themselves with a halo of holiness
or restricting themselves to the religious rituals and practices.
Islam opened the doors for research and
independent judgement on earth, heaven, air and water to benefit people in their
life and use them in building and construction. The Holy Quran comprises the
universal, legal, military, political and other sciences though it was God's
word conveyed to an illiterate man who never read or wrote.(2)
The scientific experimental approach was used by
Ibn Al-Haitham to work out his theory of light. Ibn Khaldoune used its concepts
to formulate his theories on the construction, development and fall of societies.
It also inspired Al-Khalil Ibn Ahmed to discover the laws of music, poetry and
language.
Islam imposed development on the faithful through
urging them to seek knowledge and direct it in certain specific ways, as the
human personality cannot be reformed nor advanced except through science and
knowledge. Almighty Allah says : "God will raise up, to (suitable) ranks (and
degrees), those of you who believe and who have been granted (mystic) knowledge."
(Sura Mujadila : Verse 11).
Muslim children are entitled to be provided by the
mass media with the latest innovations in science and technology so that they
may constitute part of their intellectual existence. They should grow up being
aware of their scientific responsibilities just like their forefathers who had
enriched the world with their contribution, as stated by Gustave Lebon, who said
: "We can hardly see in history a nation with so distinct a scientific,
linguistic and religious effect as that of the Arab Ummah."(1)
Elements of child-oriented information from an
Islamic perspective
If experts and researchers identified the distinct
features of each element involved in the process of communication so that it may
reflect the social and intellectual reality in which it operates, it must be
said that Islam has its own perspective on each one of those elements as follows
:
First : Who is to be in charge of child-oriented
information
Charles Brown says that selection of information
personnel must be done on sound bases. They are to be chosen after passing
numerous scientific, practical and personal tests. In addition, they should pass
a probationary period to ascertain their ability to carry out such a serious
task.(2)
If success or failure of an information plan
depends on the person in charge of communication, it is only logical that the
organizations concerned should think it over before handing the responsibility
for their mass media to elements lacking expertise, knowledge, intelligence,
sense, flexibility, imagination, talent, culture and mastery of modern
technology.
Selection of sound elements for the Muslim
child-oriented information should be given utmost attention as they have to
possess special skills, distinct talents and high-quality culture which enables
them to communicate with this age group through printed as well as audio-visual
means. The person who deals with Muslim child-oriented information should
prossess additional moral qualities and skills. In addition to his knowledge of
the basic tenets of religion, he must have high moral standards, exemplary
behaviour, firm belief in his mission as well as honesty since children hold
them as living examples of what they say or write, and are affected by their
behaviour due to the imitation instinct.
In spite of the importance of preparing sound
elements for the Muslim child-oriented information, this kind of preparation
does not get due interest and care from the scientific institutes and
information institutions specialized in the training of pressmen. A look at the
curricula of these institutions shows that they do not contain any scientific or
practical programmes on child-oriented information in general. This, in turn,
reflects on the programmes and subjects presented in the radio, television or
newspapers, most of which do not satisfy the intellectual, emotional or
psychological needs of the child, nor do they fulfil their hopes and
aspirations.
Second : the information message
The information message directed to the child from
an Islamic perspective should not be limited to matters concerning Islamic
observances and rites, such as how to pray, to fast, what invalidates pilgrimage,
etc.
It is a comprehensive message which deals with the
various children's problems through the comprehensive outlook of the Islamic
message which includes all that interests the Muslim. This is in accordance with
the Almighty Allah's word : "To thee We sent down the Book explaining all things,
a Guide, a Mercy, and Glad Tidings to the Faithful." (Sura Nahl : Verse 89).
It is also a message based on the kind word and
the refined wisdom. It is neither offensive nor aggressive. It is devoid of
insult, defamation or slander.
It is clear in language, simple in presentation
and easy to understand, the aim being to make it consonant with the level of
thinking of this age group. It respects the child's mind and allows him a margin
of creative freedom, thus preventing the intellectual stagnation and dogmatism
thought by some to be an integral part of the intellectual structure of
religious information. It is a message which relies on conviction and rejects
doubt.
What is important here is to instill in the child
the correct religious norms during the process of social upbringing, such as the
licit and the illicit. His queries concerning God, angels, prophets and
messengers, as well as many other questions should be answered intelligently and
skillfully in a way to cultivate the child's mind and quench his thirst.(1)
Hence, the information message is required to
fulfil the following :
1- Ensure sound religious upbringing of the child
from early childhood. Here, we note the responsibility of home and parents,
specially the mother.
2- Avoid placing excessive burdens on the children
and observe moderation when providing religious education, shunning, as much as
possible, controversial issues at this age.
3- Provide sound answers to children's religious
questions, taking into consideration their mental capabilities.
4- Cultivate the seeds of faith in children's
souls in order for them to grow up as true faithful believers, of good behaviour.
5- Deal cautiously and prudently with programmes
on violence, sex and crime, and inform children about their dangers and negative
aspects.
Third : The information means
The communication means suitable for the Muslim
child-oriented information should not necessarily be confined to strictly
religious channels and platforms, such as specialized religious radios and
newspapers and guidance courses. Communication means, in general, such as
journalism, radio and television can play their role indirectly. General
communication means which have access to homes and bedrooms should take into
consideration that children live in these homes and are affected by films and
advertisements.
Thus, we can say that child-oriented journalism
can be diffused by specialized Islamic means, such as the "Young Muslim"
magazine. Likewise, it can be disseminated by child-oriented general information
means, such as "Masha'il", "Samir", "Mickey" and "Usamah" magazines and others.
It can also be propagated by the general communication means which should cater
for their public and deal intelligently and skillfully with children's problems,
should be well aware of their circumstances and abilities, specially that modern
communication means have achieved a level of attraction and dazzle which makes
it difficult to separate the means from the message to the extent that one
scientist described them as one.(1)
Fourth : The recipient
Each recipient child differs from other children
in his psychology, mental level, social environment as well as his creed. He may
be in early, middle or late childhood, each phase has a certain level of
understanding and assimilation as well as specific biological and psychological
needs.
A recipient can be from a rich family or a poor
one.
He can be from a religious or laical family that
has no interest in religion.
The recipient of the special information message
can be a Muslim or non-Muslim child. The information message should take into
consideration all these circumstances and mutations.
The ultimate aim of the child-oriented information
process is to instill the Islamic values and ideals in children's minds so that
they follow what falls in line with their creed, reject all else and acquire the
ability to differentiate between good and evil, guidance and error.
The solution lies in immunizing the children
without depriving them. This means providing them with the standards according
to which they can judge what they listen to and see. Thus, they can
differentiate between what is good and what is evil, and what is guidance and
what is error. The contemporary Muslim child is faced with numerous sattelite
channels and radio stations which present him with unacceptable programmes that
run counter to his nature and his intellectual and religious beliefs. This is an
important issue which we have to pay attention to. It is how to provide the
Muslim child with the right to knowledge and communication, and with the world
intellectual works for him to get acquainted with, and at the same time protect
him from the effects of the works he sees or listens to which run against his
religion, taking into consideration that the child's nature will render the
impermissible more alluring and desirable. This calls for pooling all the
efforts to instill in the child the sound directions originating from the sound
Islamic principles and ideals. It is these directions which make the child
accept, reject or choose what he wants to listen to, watch or read. Neglection
of the judicious cultivation of these directions will have an adverse effect on
the child.
Main features of child-oriented information
Though Muslim and non-Muslim children are similar
in their physical constitution, they differ in their intellectual structures.
Thus, the basis for the Muslim child-oriented information should take into
consideration the following :
First : Enjoining what is just, and forbidding
what is evil
Information media must instill in the child, from
the beginning, a very important Islamic duty, namely the mutual counsel and
enjoining what is just and forbidding what is evil. Thus, the child would
recognize his role towards performing this duty required by his creed, in
accordance with what the Almighty God says : "The believers, men and women, are
protectors, one to another : they enjoin what is just, and forbid what is evil."
(Sura Tawba : Verse 71).
Thus, it is important to bring up Muslim children
on this code of conduct so that they become preachers in the cause of God with
the kind word without coercion, aggression, exremism or negligence, to truly be
the best of people evolved for mankind, following the path of their blessed
Prophet on whose behalf the Almighty God says : "Say thou : This is my way : I
do invite unto God, on evidence clear as the seeing with one's eyes, I and
whoever follows me." (Sura Yusuf : Verse 108).
Second : Implanting hope, enhancement of faith
while lessening the use of harsh methods
The Muslim child must be provided with the
information dose that fits his weak human receptive organ through giving him
hope in life, and reward for belief, work, patience, obedience not in sin, love
of God, humility, decency, respect for other peoples' rights, courage, honesty
and forgiveness.
The use of harsh methods which may be permitted
with adults might cause terror, disappointment and despair in youngsters.
Therefore, scenes of terror presented in some dramatic works, such as bloodshed
and swords fights and other horrors which cannot be endured by children must be
avoided. If these methods are sometimes not suitable for adults, then it goes
without saying that they are also not suitable for children. Addressing His
blessed Prophet, Almighty God says : "It is part of the Mercy of God that thou
dost deal gently with them. Wert thou severe or harsh-hearted, they would have
broken away from about thee." (Sura Al 'Imran : Verse 159).
Third : Setting an example and model of conduct
Muslim child-oriented information can best achieve
its goals through setting an example. There are many excellent examples and
models in Islamic history to be presented to the Muslim child. The blessed
Prophet (PBUH), who did not speak from naught, Abu Bakr's kindness, Omar's
justice, Othman's generosity, Ali's sacrifice, Khalid's heroism, Omar Ibn
Abdulaziz's asceticism, Salahuddin's combat are but examples among many others
in the fields of medicine, philosophy and mathematics and others worthy to be
proud of and be emulated by Muslim children provided that they are presented in
artistic forms, appealing and attractive to the children.
Hamilton Gib says about the Prophet that it is not
an overstatement to say that the strong influence of the highly esteemed
personality of the Prophet (PBUH) on Muslims is a natural and spontaneous
unavoidable feeling, being it during his life or after. It was more than mere
admiration. Suffice it to mention that the effect and extent of the love and
admiration held for the Prophet (PBUH) by his followers went through the
centuries and can be rekindled in the hearts of every generation.(1)
Thus, setting an example is the first school where
the child learns, because knowledge to children does not only come through
memorization, explanation, elaboration and repetition, as this method can repel
children as well as adults.(2)
Fourth : Simplicity and clarity in addressing
the child
The Prophet (PBUH) says : "I was ordered to
address people according to their mental capabilities."
This shows the importance of addressing the mental
capabilities of this age group with ease and tenderness, especially that this
religion addresses their natural dispositions and harmoniously links between the
facts it contains and the peoples' realities.(1)
The British orientalist Thomas Arnold was right
when he said that understanding the Islamic creed does not call for exceptional
mental capabilities.(2) This creed addresses the lowest levels of thinking and
comprehension because it is devoid of ambiguities and theoretical or theological
intricacies.(3)
The religious content can be simplified and
brought closer to children through attrative artistic means.
A study conducted by Dr. Inshirah Alshal confirmed
the child's interest in the moving electronic picture. It also stressed the
necessity to pay more attention to television and video cartoons with didactic
content which are drawn from the Islamic heritage and reality, as well as
children's songs and songs in general because children do not confine themselves
to their programmes. The study showed that children are generally the largest
consumers of television programmes, a fact which necessitates paying attention
to whatever shown on the screen.(4)
This content can be presented through dramatic
works. The blessed Prophet (PBUH) used the anecdote to refine the soul, and the
Quran is full of meaningful stories. It the Muslim child follows the events of a
story, he will be affected by its teachings, and will imitate the behaviour of
its heroes.(5) The method of telling non-Quranic stories can also be used as it
is met with great success in the field of Islamic call. Non-Quranic stories
differ from the Quranic ones in that the latter were part of Allah's Book
conveyed through the Revelation to the Prophet (PBUH), while the former depend
on the use of attractive or harsh methods.(6)
The position of language in child-oriented
information
Language is the most important tool of expression
and communication among people. It is the product of a certain culture. It
contains words and expressions which define objects and describe thoughts,
relations and values.
Almighty Allah has endowed man with the language,
to the exclusion of other animal species because man possesses brain centres
which supervise aspects of this language, such as the centre for issuing words
and the centre for storing audible words.(1)
Common language plays an important role in the
life of the public because it is the way to understand their surroundings, and
link members of the society together.(2)
In discussing Muslim child-oriented information,
the Arabic language should be at the forefront of the interests of the Arab mass
media. The latter assume most of the responsibility for upgrading or lowering
the linguistic standards of children.
It is enough honour for the Arabic language to be
closely connected with Islam. The Almighty Allah has preserved it through the
Holy Book. It has been the language of the Chosen Prophet. Islamic culture is in
essence an Arabic culture coming from the blessed Prophet, from those who
received the call and ruled with the Shariah; it is Arabic in the Arab nation
which witnessed its advent, and where its Verses were revealed. If the mass
media are interested in instilling the Islamic values and ideals in children's
souls, then they have to teach and train them on the use of the language of the
Quran, particularly that the latter can neither be perceived nor its treasures
discovered except through the Arabic language. In this connection, the Almighty
God says : "A Book, whereof the verses are explained in detail; a Quran in
Arabic, for people who understand."(Sura Fussilat : Verse 3).
Banality and the use of vile words and expressions
by some actors and others in the information media as well as the non-observance
of the minimum standard of linguistic bases and rules have affected children and
led to the spread of unsuitable and inappropriate words and expressions among
them.(3)
Entertainment and the Muslim child-oriented
information
If psychological studies consider entertainment a
human requirement, Islam regards it pragmatically and puts it in its proper
place. Entertainment is one of the necessities of life to the adults, and more
so to children.
Islam forbids only harmful entertainment, thus
creating a balance between children needs and demands. Islam allows all that is
devoid of vile acts and corruption, and all that is full of good deeds and
manners. That means Islam does not oppose entertainment, but calls for it and
regards it as a way for the servant to come closer to his God. This is
emphasized in what the Prophet said that the most agreeable deed to Allah after
performing the ordinances is to bring joy to the soul.
This is why Islam calls for entertainment and
advises against extremism in obediences. Thus, children programmes should not
feature frivolous personalities, grim scenes and boring subjects. Religious
subjects should be presented in an attractive picture to gain children's
attention and admiration. At the same time, they should not make fun of some
symbols highly regarded by children, such as the Arabic language teacher and the
religious scholar, among others. Entertainment is a double-edged weapon which
can benefit and harm. It has to approach cautiously so that it will not turn
into a burden and a distraction from the serious matters of life, or into a drug
which turns children away from the important matters in their lives.
Thus, children's programmes can contribute to a
fruitful utilization of children's times and purify their souls.
Television, in particular, comes at the forefront
of the other mass media in this respect, to the extent that the present epoch is
called the "television era" and the children "children of television".
Satellites helped attain this television breakthrough which greatly contributed
to the achievement of the viewer's satisfaction and enjoyment.(1)
Children's library
Children's library should mean more than a
collection of books. It is a forum of knowledge, organized in a certain way to
call those who do not read to do so in order to ameliorate their cognitive
faculties and enable them to soundly judge matters.(1)
From this perspective, the Muslim child's library
should not be confined to the mere provision of books. The full achievement of
its mission lies in its information role of calling on the child to read and
directing him on how to read.
Islamic libraries are considered among the most
important cultural institutions which played a great role in the dissemination
of knowledge among Muslims.(2)
Children's libraries can be generalized at home,
in the mosque, at the nursery school, in schools and public parks. They should
include not only traditional printed materials, but also audio-visual and other
modern materials. This calls for close cooperation between pressmen, educators
and specialists in library and information sciences.
Cooperation is still very low despite coordination
efforts and forms of cooperation at the national level among a number of Arab
and Islamic countries, specially that all radio and television institutions as
well as educational institutions in the Islamic world are still government
services.(3)
Lastly, we should ponder on what Almighty Allah
says in Sura Nahl : "Invite (all) to the Way of thy Lord with wisdom and
beautiful preaching; and argue with them in ways that are best and most gracious."
(Nahl : Verse 125).
· Professor of Information Studies - Qatar
University
. MaQuail, Denis : Mass Communication Theory : An
Introduction. London Nenhury Park. 1987. pp. 111-123.
· 1. Awatif Ibrahim Hamad : Religious Sense in
Children. Cairo, Maktabat Al-Ma'arif Al-Diniyah p. 3.
· 2. Abu Bakr Jaber Al Gazairi : The Muslim's
Approach. Cairo, Islamic Call Library, 1964, p. 32.
· 1. Afif Abdulfattah Tabarah : The Spirit of
Islam, 6th edition, Beirut, Dar al-Ilm lil Malayeen, 1977, p. 278.
· 1. Charles Brown. Informing the People.
Pennsylvania State University. New York, 1957, p. 22.
1. Hamid Abdelsalam Zahran : Psychology of Growth,
4th Edition. Cairo, 'Alamu Al-Kutub, 1982, p. 263.
1. Macluhan Marchal : The Medium is the Message,
2nd edition, Penguin Books, p. 28.
· 1. Gib A.R. Hamilton : Studies on Civilization
of Islam, R. Pouik Routed and Kegan Paul Limited, 1962.
· 2. Abdeltawab Yusuf : Islamic Information and
Instilling Values in Children's Souls, Cairo, Iqra Charitable Institution, 1992,
p. 10.
· 1. Muhiddin Abdelhalim, Islamic Call and
International Information, Cairo, Dar Al Fikr Al Arabi, 1989, p. 40.
· 2. Arnold Thomas, Call for Islam, translated by
Hassan Ibrahim Hassan and others, Cairo, Maktabat Annahda Al-Misriyya, 1971, p.
254.
· 3. Hassan Ibrahim Hassan, Political, Religious,
Cultural and Social History of Islam, 4th edition, Vol. 1, Maktabat Annahda Al-Misriyya,
p. 216.
· 4. Inshirah Alshal, Child Relation with the
Printed and Electronic Media, Cairo, Dar Al-Fikr Al-Arabi, 1987, p. 196.
· 5. Awatif Ibrahim Hamad, Religious Sense in
Children, Al Maarif Al Haditha Library, Cairo, p. 21.
· 6. Abdullatif Hamzah, Information in Early
Islam, Cairo, Dar Al Fikr Al Arabi, 1971, p. 77.
· 1. Ali Abdelwahid Wafi, Linguistics, 5th
edition, Nahdat Masr Library, 1962, p. 87.
· 2. Abdulaziz Sharaf, The Information Language,
Cairo, University Cultural Centre, 1980, p. 14.
· 3. Muhiddine Abdelhalim and Hassan Al Faqih, The
Arabic Language in Information, Cairo, Dar Al Shaab, 1988, p. 38.
1. Saad Labib, Didactic Role of Radio and
Television, Qatar, ALECSO, 1993. p. 5.
· 1. Ahmed Anwar Omar, Public Libraries between
Planning and Implementation, Cairo, Dar Annahda Al-Arabiyya, 1970, p. 3.
· 2. Mohamed Mahir Hamadah, Libraries in Islam :
Establishment, Development and Fate, Damascus, Al Risalah Institution for
Publication and Distribution, 1970, p. 82.
3. Hamdi Gindeel, Communication Technology and its
Impact on Education, Cairo, Egyptian National Commission for UNESCO, 1963, p.
17.
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