Religious Ethics in Communications

DR. Widodo Muktiyo [1] 

Abstract 

This article discusses various ethical issues in general and efforts to attract an understanding of ethics in the frame of Islam. Ethics as part of moral philosophy which is in reality a human life can not be separated from religious values. The religion (Islam) is a guidance for mankind (huda li nas) to regulate itself and its nature and its contents so that a mutually beneficial interaction within the framework of the worship of the Creator, the ethics of the religious frame is expected to provide a more thorough understanding of the perspectives and broader orientation (and Hereafter). 

Modern civilization is filled with a variety of information and communication technology leap not necessarily make these communications as changing values ​​or ethical orientation has always relied on the divine dimension. Which often takes place precisely that the development of human civilization is more advanced and moral decline followed by an all-round communication manipulative behavior that ethics are difficult to handle. 

Understanding of one's religious ethics with sustained confidence and belief in religion is expected to be an urgent solution to the communication as an important tool in life ever goes according to the corridor toward the ever-blessed kaffah Allah SWT. 

Keyword: ethics, religious ethics, communication 

Ethics review of the etymology or origin of the word comes from Latin (ethicus) and Greek (ethicos) which means the habit. Said to be good ethical practice in accordance with our society. However, in the progress of science is seen as an ethical act or talk about human behavior. In some situations it can be considered good and no good can also be assessed. However, developing a normative science of ethics containing provisions (norms) and values ​​that can be used in everyday life (Wursanto, 1987). 

Meanwhile, K. Bertens in his Ethics (1994), reveals that ethics is an intention, whether the act is permissible or not according to consideration of good faith or as a result. Ethics are absolute, meaning can not be negotiable, if the good deeds and praise that one should be sanctioned. Ethical dimension also conscience (bathiniah), how to behave ethically and whether arising from the consciousness of his real (Bertens, 1994). 

At a higher level, ethics is seen as a branch of moral philosophy or moral philosophy (Aristotle, 384-322 BC) that he did philosophical inquiry about human obligations, both in terms of good or bad. Furthermore ethics of human speech but not address how human beings ought to behave correctly. This is similar to those expressed by Franz von Magnis (the original name before it turns to Franz Magnis-Suseno as a citizen of Indonesia) in his book Public Ethics that ethics is a moral philosophy, philosophy of praxis of human beings (von Magnis, 1975). 

This is similar to those expressed by Rafik Issa Beekun, that ethics can be defined as a set of moral principles that distinguish the good from the bad. Ethics is a normative science because he plays to determine what should be done or not done by an individual. Similarly, Jacob Hamzah expressed in Islamic Ethics (1978), where he again emphasized that ethics is a branch of philosophy, the notion of ethics in philosophy is the science which investigates what is good and bad with respect to human deeds as far as can be attention to human deeds as far as can be known by the mind (Jacob, 1978: 12; Beekun, 2004: 3). Then the term "ethics" itself is often used in three inter-related differences, which means; a common pattern or way of life, a set of rules or "moral code" and the investigation of the way of life and rules of behavior. Or a philosophical inquiry about the nature and moral foundations (Abelson, 1972: 82; Taylor, 1975: 1). 

Meanwhile, human efforts to achieve the perfect life with a variety of responsibilities, encouraging him to use his wits capabilities. Human action is never separated from the nature of good, bad, must be done, should be abandoned, or may be done and should be abandoned, all of which were closely related to ethical issues. So therefore, not surprising that nearly all experts think the (philosopher) once wrote matter of ethics (Suseno, 1997: 5). 

Relation to the Birth of Islam 

Islam was born in Arabia in the seventh century, no doubt is one of the most radical reform of religion that ever appeared in the East. Qur'an as the earliest authentic writings of this great event, the concrete meaning of the terms clearly how important it occurred during the period of bloody conflict between the norms of the tribe who was respected. The new view is tottering, and after the defense is futile and exhausting, eventually producing a new hegemonic power. Arabia from the pre-Islamic pagan until the beginning of the rise of Islam, is a very important period for anyone with an interest in ethical thinking problems, because it gives the material a great special for studying birth and growth of moral rules (Aha, 2004 : 183-184). 

Of course we still remember that time was known by the time the period of ignorance before Islam pagan, strange customs and views associated with the pagan belief is rampant among the nomadic Arabs. Customs and beliefs are rejected by Islam as opposed to revelation. Customs are able to survive in the midst of the rise of Islam to change the shape and substance to successfully realize the moral ideas which are combined with the new ethics rules (Izutsu, 1993: 19). 

Before talking further, as it is known ethics as moral philosophy does not seem to be easily withdrawn in the area of ​​religion (religious). Universality of the order value when faced with religious doctrine often a problem on its own. Two things are relatively experienced the difference when the values ​​of goodness is always oriented towards the values ​​of the dimensionless world the perfection of life and the hereafter. 

Then, in the context of a religious nature that is the concern of its own. He is in the 'fixed' of scripture. So we will be invited to interpret the various foundations of a much deeper and perfect that reason alone will not suffice in capturing the phenomenon of the realm of ethical religion. In Islam in taking the known values ​​of religious or worldview approach Bayani, Burhani or Irfani. Bayani more bases itself on texts that explain each other. Official texts of the Qur'an and Sunnah Ash form the basis for a value to the understanding of the rules or who want to be constructed in the real world. Meanwhile Burhani perspective emphasizes more on the evidence that can be formulated in a scientific argument. Islamic values ​​can be empirically tested and proven, making them easier to understand in real life. While Irfani perspective emphasizes the element of conscience, where the Islamic values ​​can be included in the hearts and emotions are digested and promote consideration of feelings. So good and the bad are reflected in the level of a more humane life. 

The third source of interpretation of a religious value (Islam) a land which constantly born and growing in the struggle for human consciousness. Although clearly the value of Islam is believed to be the "perfection of the guidelines in the life to its adherents, but in the realm of empirical experience implementing high dynamics. 

Religious Ethics in Communications 

Talking about ethics in Islam can not be separated from moral science as a branch of Islamic science. Therefore, ethics in Islam (to say) is identical with the science of morals, the science of the virtues and how to get it to humans and decorated with the science of things that are contemptible, and how to stay away from it in order to free humans (Fakhry, 1996 ; Thanksgiving, 2004: 3). One of the key figures in religious ethics is Abu al-Hasan al-Mawardi in his great work, in the field of ethics Adab al-Dunya wa al-Din. He lived in a classic century (974-1058) one time with al-Ragib al-Isfahani. The book al-Mawardi contain at least three main issues: secular morality, morality and the morality of individual hereafter. Al-Mawardi in his attempt to analyze three key issues berlandskan Qur'an and Hadith to provide features common to bind the three main issues. For example on the issue "Truth and Falsehood ', al-Mawardi attempted to express the idea that the mind always demanding honesty. Toward the century classical al-Mawardi has pioneered to demonstrate the true nature of the importance of sense. Where he has discussed the practical sense of awareness (reasoned on practical considerations) (Donaldson, 1953: 85; Thanksgiving, 2004: 8-9). Own religious ethics into the realm of a typology of Islamic ethics. In addition to religious ethics, that there are theological ethics, morality scriptural and philosophical ethics (Fakhry, 1996).Striking differences are owned by primarily religious ethics is rooted in the Qur'an and Sunnah, which on the one hand tends to release the severity of the "dialetika" or "methodology" and focus on efforts to remove the spirit of Islamic morality in a more direct (Aha, 2004: 196 ). 

Spirit promoted by religious ethics has become very important for the realm of communication. As we know, communication is an activity that is fundamental and can not be separated so vital to human life. Since getting out of bed to sleep again by nature is always involved in communication. In other words, it can be said that the communication relates to all human life, and every study of human activities have touched it (Wright, 1989; Effendy, 2000: 3, Chalil, 2005: v; Littlejohn and Foss, 2005: 2). 

Communication has a very important role in human life. Wherever humans are, communication is always done to meet their needs as social beings who always live in groups and relate to other human beings. Each message in the form of symbols that humans formulated the aims and objectives to be achieved and delivered can be understood by others. Communications foster friendship, mutual understanding could well spread discord and hamper information (Wright, 1989). 

Moreover, communication plays an important role in the realm of everyday life, where the function is attached to it so important that inform (to inform), educate (to educate), entertaining (to entertain) and affect (to influence). When judging from the domain of Islam, if we want to look the history of Islam, it was 14 centuries ago, SAW Rasullulah king has given a very real example of the importance of communication in preach Islam. Rasullulah once said, "Speak to them according to level of intellect" (Effendy, 1993: 55; Chalil, 2005: 5). So it can be ensured if the communication is not based on noble principles of religious ethics course will have disastrous implications of a bad end. 

As explained in the Qur'an that man in the incidence of origin (its nature) is a noble creature, but because of various things that come from his own weakness, then men would be the most despicable creature. Along the same way he lost his nature and his happiness. Humans would survive, if he had a "divine spirit" (rabbaniyyah or ribbiyyah) and do good to others (Madjid, 1992: 104). 

Therefore, communication should be placed in a corridor that is if people do not want to lose his nature. Nurcholish Madjid had asserted that the historical reality, the struggle to obtain and maintain the dignity of humanity is the dominant feature of a row of human experience as social beings. Because in reality, people experience more happiness than the loss of nature and vice versa, because they left something very urgent that element of emancipation. Through the emancipatory behavior, means appreciating the presence of others, because others have the advantages of his own (Madjid, 1992: 93). 

This is similar to the concept of ethics has developed philosophical Frankfurt school of Western scholars with Jurgen Habermas' Communicative Ethics ", which emphasizes the emancipatory elements of the structuralist approach in ways that are dialogic. Habermas, with that approach, to maintain the cognitive character of moral norms established by Kant footing, so she called a neo-Kantian (Clement, 1989: 159). 

On the other hand, this approach means that Habermas wants to restore human values ​​of modern life is not just a good rate and the desired normative escape accountability, but required the rational structures of social life which have found the terms of Kant's transcendental as desired. Understanding such as this would be dismissed the notion to most Muslim societies, that discourse is not only transcendental matters relating to the divinity alone, but in the various dynamics that occur in the structure of society filled with nuances of transcendentalist. 

This is in line with one of the principles of ethical communications principles in the Charter of Medina, the ummah. Where refers to the communication patterns of mutual respect and honor (Mahfud, 2008: 10). Domain plus the communication of Islamic preaching, sermons, enjoin evil, morals / manners goal is a change in attitude, opinion, social behavior to the formation of khairu ummah (Taufik, 2007). 

In reality this is a societal perspective is closely related to religion. Dynamic linkage between religion and social, according to Meredith B. McGuire, a sociologist, there are at least two reasons. First, religion is very important for humans. Religious practices are an important part of individual life. Religious values ​​it affects human action, and religious significance can help in interpreting their experiences.Second, religion is the most important object in the sociological study because of its influence on the development of society, in addition to the strong influence of the dynamic elements of society on religion (McGuire, 2002: 1). What this reinforces McGuire disclosed that true religion should not be separated from the surrounding social context, or kept away from the development of science. 

In further developments, ethical values ​​are close to the communication of religious prophetic because the values ​​in the Qur'an and Sunnah is derived through the spirit of prophecy so that it can be said to have the same slice. In addition, because communication is not just a question of prophetic preaching, but a humanitarian issue extensively. Within which is contained in the humanization-oriented communication, liberation and transcendence. Humanization goal is to humanize humans after a dehumanization. Humans viewed as partial, so that the essence of humanity itself is lost. While the goal of liberation is human liberation from unjust social structures and weak people do not take sides. While the transcendental aims to rid itself recalls the transcendental dimension that has been part of human nature.Humanization and liberation efforts must be made as a manifestation of faith in God because God commanded people organize social life in a fair (Kuntowijoyo, 1991).

As revealed Haryatmoko (2007: 44), that the ethics of communication has three dimensions related to one another, that is the goal, the means of communication and the action itself, it can be said that communication is a derivation of the prophetic religious ethics had already contain many elements. 

Where practices want a prophetic communication principles that liberate human beings from all forms of state pressure, the market (advertising) and whatever else can debase humanity, let alone that far from transcendent values. This does not mean anti prophetic communication and be in a position contrary to the state, market, and various other industrial products. Advertising, state, and the market might present a message through the media by displaying a message that is more humanize humans, providing psychological liberation and when necessary to give a message to the charge of transcendence. Thus, communication is not a threat to the prophetic media players, market, or any state (Syahputra, 2007: 154). 

So far, there is a tendency that the media has functioned as a disseminator of false news, or rather distorted by the political interests of cultural significance to the public. Therefore, the prophetic mission is to free human communication as far as possible from the communication practices that give rise to suspicion, public lies, spread slander, lies and falsehood. Prophetic Communications does not tolerate any behavior that is considered practicing deceit (Syahputra, 2007: 153). Because it is not uncommon to human dignity and should become an autonomous force that fills the public sphere, seized by the market or the state through media work. 

Musings For Muslims, the ethical basis are moral values ​​contained in the Holy Quran and Sunnah. Actually if we're honest, the Qur'an as a revelation of God has provided the basic principles underlying the ethics of communication, including mass communication. In the context of communication, the ethics policies must conform to prevailing norms. Good communication according to the norms of religion, of course, also must comply with the norms of the religion professed by each individual. 

Basically, all religions have the same objective when talking about ethics. Because of course there is not one to tolerate any religion, be it abuse, foul language, immoral acts or any act that makes others uncomfortable. In short religion that teaches how man can achieve a life of quiet, peaceful, and peace with each other.So that when viewed in the context of mass communication, the lie is a disgraceful nature, because it is very dangerous. Lie in mass communication to be misleading because the public had absorbed the wrong information. Of course this violates the ethics of communication such as communication and the teachings of Islam (Widowati, 2008). 

Later on many occasions we either consciously or unconsciously often glamorize Western communication and lazy to dig out of Islam where Islam actually is a comprehensive reference source in various aspects of life including communication. 

This is important because we need to know that the Western style of communication is built with empirical framework, ignoring the historical and normative aspects which result in premature and naive empirism Universalism.Islam is built through communication while Islamic world-view, upholding human values ​​based on the communication Siwak Qur'an and Hadith. Thus will be born Islamic Triangular Relationship, namely the triangular relationship between "God, man and society". The goal is to realize the meaning of universal equality, to change the Muslim community, for the happiness of life and Hereafter (Rafiq, 2003: 149). 

Fore the communication challenges of the era of Islam is based communication to realize the moral and ethical for the welfare of mankind, and not just become a commodity of power as such. We take the example, as disclosed by Ari Hidayat, where he said that one of the major problems of Muslims in this information age of mass media is insufficient to uphold and fight for the values ​​of Islam. A mass media that defends the interests of religion and the Muslims are less owned by Muslims.As a result, not only the aspirations of the people who are less channeled, but Muslims were more likely to be a "game" other media consumers. As a result, access to information and power in the Islamic world public opinion the world is very small contribution (Hidayat, 2010). 

In closing, Muhammad Bin Awadh Al-Qarni had revealed that a reasonable person, with God-given sense to him and entrusted to him by nature, he knew that the universe is constructed with a very organized and the people who created the most perfect form is definitely behind it contained high and noble purpose. Where is the big goal, the great and the highest must be sought by a man in her life is trying to please God, Lord of the universe, in a manner prescribed by him (Al-Qarni, 2004: 26-27). Similarly, when we communicate. So it can not be denied that religious ethics in communication, thus serving to reflect how people should live in order to succeed as a human being he really be able to carry out the task of the Caliph al-ardi fi. 

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[1] The author is a Lecturer of Communication Studies University Masters Graduate of March (UNS SOLO)