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Background material by Professor Omar Hasan Kasule Sr. for the Communication Module FOM KFMC 6th July 2007
1.0 WHAT IS COMMUNICATION?
1.1 Communication is transfer of information from one communicator to another through the use of symbols. The meaning behind the symbols is interpreted subjectively by the recipient.
1.2 Humans have the most advanced form of communication. They communicate in different languages and in various forms.
1.3 The elements of communication are: the sender, the message, the medium, the receiver, and feedback.
1.4 Six steps are visualized in the linear model of communication: the source, the encoder, the message, the channel, the decoder, and the receiver.
1.5 The functions of communication are: informing, controlling, expressing emotions, and motivating.
2.0 IMPORTANCE OF COMMUNICATION:
2.1 Communication and leadership: Communication is an essential leadership function. Communication failure rapidly leads to leadership and organizational failure.
2.2 Communication in medicine: The physician must be competent in communication to be able to deal with patients, relatives, medical colleagues, and stake-holders outside the medical profession.
3.0 TYPES and CHANNELS OF COMMUNICATION:
3.1 TYPES OF COMMUNICATION
Conscious communication is planned and the communicator is aware of the message. Unconscious communication is not planned and the communicator is not aware of the message.
Verbal communication, oral or written, uses words as communication symbols. Non-verbal communication conveys ideas without the use of words.
Non-verbal communication can take the following forms: body language, physical appearance (hair, nails, cleanliness, wardrobe), manner of greeting (voice, hand-shake, smile), image/impressions (public speaking, letters, faxes, behavior in public, behavior in crisis, quality of work delivered).
3.2 TRANSMISSION OF COMMUNICATION
Communication channels: Communication channels may be personal static such as a letter, impersonal static such as flyers, direct interaction such as face-to-face discussions, and indirect interaction such as a telephone conversation.
Reception of communication: Any communication is not received as it is transmitted. It is perceived instead. Perception is organizing and interpreting incoming information. Perception is selective being influenced by environment, background knowledge, and background attitudes. Thus the same information may elicit different perceptions in different people.
4.0 COMMUNICATION GUIDELINES FROM THE QUR’AN AND SUNNAT
4.1 Man was given speech as a gift from Allah[1]. Humans speak different languages as a sign of Allah’s power and majesty[2]. Communication may be non-verbal[3].
4.2 Communication must be based on objective facts; speculation, dhann, is condemned[4]. Communication should be cross-checked to ensure accuracy[5]. Precise communication is best[6].
4.3 Good argument should be used in communication[7].
4.4 A good voice is needed in communication[8].
4.5 Care must be taken to choose the right word[9]. Only nice words should be used[10]. A good word is sadaqat[11]. It is better to keep quiet than to say a bad word[12]. A good word is enjoined even to those who say bad to you[13]. Laghwu should be avoided[14].
4.6 Examples help promote understanding. The Qur’an has used all types of examples in people’s understanding[15]. Examples are for remembrance[16]. The Qur’an uses parables for illustration[17].
4.7 The receiver of information may understand and benefit more than the transmitter[18]. We should avoid doing or saying what may confuse others[19]. Selective communication may have to be resorted to in order to avoid misunderstanding[20]. A good communicator will anticipate misunderstandings and false assumptions and will take measures to address them before they occur[21]. Asking questions aids understanding[22].
4.7 Some communication is not sincere[23]. Truthfulness is enjoined[24]. Lying darkens the heart[25]. Some words and expressions must be avoided in communication[26]. Allah does not like obscenities, fuhsh & tafahhush[27].
4.8 Some types of communication are good while others are not, al kalimat al tayyibat & al kalimat al khabiithat[28]. The good word, al kalimat al tayyibat[29] is about consciousness of Allah, taqwa al Allah[30] and telling the truth[31]. Remembrance of Allah is ordained during speech, al amr bi dhikr al llaah athnaa al kalaam[32]. The soft word is charity, al kalimat al llayinat sadaqat[33]. The bad word, al kalimat al khabiithat[34] is distortion, tahriif al kalimat[35] or denial of Allah, kalimat al kufr[36].
4.9 Communication should be confined to what is good and moral. One should say good or keep quiet, faliyaqul khayran aw liyasmut[37]. In general silence is preferred, fadhl qillat al kalaam. Being humble and speaking little is a sign of iman[38].
4.10 The methods and manner of the Prophet’s communication are a model for all of us. He spoke clearly in conversations[39]. He also spoke slowly[40]. His speech was precise[41]. He repeated to ensure understanding[42]. The prophet was silent most of the time. When his companions spoke he listened to them.
4.11 There are guidelines for communication in small groups. Conversations must be on good things, khayr[43]. The speaker can ask fore feed-back[44]. No person should be ignored in a conversation[45]. Meeting others should be with a cheerful countenance[46]. Smiling is better than laughing[47]. Smiling is encouraged even with bad people[48]. Emotions can be expressed in a moderate way[49]. Exaggeration in praise is discouraged[50]. Careless talk must be avoided[51]. A personal touch has great impact[52]. Expressions of love to a brother are encouraged[53]. Secret conversations should be avoided because they hurt others psychologically[54]. People hate being ignored in a conversation[55].
4.12 Muslims are ordained to tell the truth, al amr bi al sidq[56]. Telling a lie is one of the major sins, al kadhib min al kabair[57]. Lying has serious consequences, ‘aaqibat al kadhib[58]. Exaggeration in conversation is forbidden and is a form of lying. Mujamalat is speaking with people in a pleasant way to make them comfortable even if they are people one detests. Mujamalat should however not degenerate to the level of deceptive acting.
4.13 Silence is forbidden if it leads to abandoning speech that is waajib or mustahabb. However silence is waajib if speech will be haram pronouncements. Keeping silent to avoid self-incrimination is preferable to public declaration of sins. If Allah covers a sinner from people’s eyes, he should recourse to repentance. Open broadcasting of sins only serves to encourage others to commit the same sins. Secrets are a trust and should never be revealed in conversations. Generally it is forbidden to speak while in the toilet.
4.14 It is part of good etiquette to pay full attention to a person speaking in a one-to-one communication. Listening should be active and with interest. It is offensive to pretend to listen. Active listening requires sending some message to the speaker that you are listening such as nodding, indicating interest using the eyes, making some comments or sounds, or even asking questions.
4.15 Public speeches must be short[59]. The speaker must have and maintain credibility[60]. Speech and eloquence have an impact likened to magic[61]. There are some etiquettes of a public assembly that must be respected. Late-comers should not inconvenience people who came earlier and sat down[62]. Emotional speech is appropriate for some situations[63]. Body language and gestures help in emphasis[64]. The speaker must be careful not to bore the audience by speaking too much or for too long[65]. A speech can be interrupted for a good reason[66]. The audience should listen attentively. The speaker should answer questions. He may answer more than what was asked[67]. There are famous speeches recorded in seerat that can be models of eloquence. The last sermon of the prophet is an example of good delivery. The prophet asked for feedback and engaged the audience all the time[68].
4.16 Writing is another effective form of communication. The Qur’an tells us about Sulaiman’s letter to Balqis: inaha min sulaiman wa innha bismi llaahi al rahman al raheem' . A signature is needed on letters[69]. Written documents should be authenticated[70]
4.17 Etiquette of greetings, adab al salaam
The manner of greetings was described in several hadiths of the prophet, kaifa kaana yusaalim al nabi[71] & kaifiyat al salaam[72]. He taught the words of greetings, siyagh al salaam[73]. Greetings can be inquiries such as kaifa asbahta, kaifa amsaita, kaifa haaluk,or dua such as baaraka al llaahu fiika, sabbahaka al llaahu bi khayr, amsaaka al llahu bi al khayr. Dua is preferred to asking, al du’a ahsan min al su aal. Greetings should precede any conversation, al salaam qabla al kalaam[74]. Greeting may be accompanied by shaking hands, muswahafat[75] or hugging, mu’anaqat[76]. One of the signs of the approach of the Last Day will be greeting a person who does not respond unless they know one another personally[77]. Greetings are not offered for one sleeping or in the bathroom or in the toilet. It is forbidden to greet only one specific person in a group. Salaam is given on rising up to leave a group. Salaam should not be abandoned by dhann that the person greeted will not answer. It is bid’at to use hand signals instead of oral salaam.
[1] (Qur'an 55:1-4)
[2] (Qur'an 30:22, Qur'an 14:4)
[3] (Bukhari 1:70, hadith # 85)
[4] (53:27… 10:66… 4:157)
[5] (Muslim 1:23-24, Chapter 11, Hadith # 50)
[6] (Qur'an 33:70)
[7] (Naml:125. Ankabut:46. Isra:53)
[8] (31:19)
[9] (Bukhari 8:130-131, hadith # 201, Bukhari 8:130-131, hadith # 201, Bukhari 8:129, hadith # 198)
[10] (Ahzab:70-71. Taha: 44)
[11] (Bukhari 8:32)
[12] (Bukhari 8:99, hadith #157)
[13] (Bukhari 8:32-33, hadith # 53)
[14] (Muminun:3, Qisas: 55)
[15] (Qur'an 39:27)
[16] (Qur'an 14:25)
[17] (Qur'an 14:24-26)
[18] (Bukhari 1:58, Hadith # 67)
[19] (Bukhari 1:95, hadith # 128)
[20] (Bukhari 1:95, hadith #1)
[21] (Muslim 3: 1188, Chapter 910, Hadith #5405)
[22] (Bukhari 1:81, hadith # 163)
[23] (Qur'an 2:204-206)
[24] (Muwatta 56:491, hadith #15, Muwatta 56:491, hadith #16, Muwatta 56:491, hadith # 17)
[25] (Muwatta 56:491, hadith # 18)
[26] (KS462 Bukhari K78 B100, Tayalisi H101, Tayalisi H102, Muslim K40 H6, Muslim K40 H7, Muslim K40 H8, Muslim K40 H9, Muslim K40 H10, Muslim K40 H11, Muslim K40 H12, Muslim K40 H13, Muslim K40 H14, Muslim K40 H15, Muslim K40 H16, Muslim K40 H17, Abudaud K40 B74, Abudaud K40 B75, Abudaud K40 B76, Abudaud K40 B77, Abudaud K40 B78, Darimi K9 B16, Darimi K19 B66, Muwatta K56 H2, Muwatta K56 H3, Muwatta K56 H4, Ahmad 2:291, Ahmad 2:316)
[27] (KS462 Bukhari K78 B39, Bukhari K78 B48, Bukhari K78 B82, Abudaud K40 B5, Tirmidhi K25 B47, Muwatta K47 H4, Ahmad 2:159, Ahmad 2:161, Ahmad 2:162, Ahmad 2:191, Ahmad 2:195, Ahmad 2:199, Ahmad 2:431, Ahmad 4:76, Ahmad 5:89, Ahmad 5:99, Ahmad 5:202, Ahmad 6:38, Ahmad 6:134, Ahmad 6:158, Ahmad 6:229, Tayalisi H1455, Tayalisi H1495, Tayalisi H2246, Tayalisi H2272, Tayalisi H2313)
[28] (KS461 Bukhari K81 B23, Muslim K53 H49, Muslim K53 H50, Tirmidhi K34 B10, Tirmidhi K34 B11, Tirmidhi K34 B12, Tirmidhi K34 B61, Darimi K20 B4, Tirmidhi K34 B38, Muwatta K56 H5, Muwatta K56 H6, Muwatta K56 H8, Muwatta K56 H9, Ahmad 1:201, Ahmad 2:236, Ahmad 2:297, Ahmad 2:334, Ahmad 2:355, Ahmad 2:378, Ahmad 2:388, Ahmad 2:402, Ahmad 2:464, Ahmad 2:476, Ahmad 2:509, Ahmad 2:533, Ahmad 3:38, Ahmad 3:469, Ahmad 4:64, Ahmad 4:378, Ahmad 4:379, Ahmad 5:231, Ahmad 5:237, Ahmad 5:259, Ahmad 5:377, Ahmad 5:412, Tayalisi H560, Tayalisi H377, Tayalisi H412)
[29] (p1034 , 35:10)
[30] (p1024 48:2)
[31] (p1034 )
[32] (KS462 Tirmidhi K34 B62, Tayalisi H63)
[33] (KS462 Ahmad 2:312)
[34] (p1034 114:26)
[35] (p1032 , , )
[36] (p9:74, 18:5)
[37] (KS461 Bukhari K78 B85, Bukhari K81 B23, Abudaud K40 B122, Tirmidhi K35 B50, Darimi K8 B11, Muwatta K49 H22, Ahmad 2:174, Ahmad 2:267, Ahmad 2:433, 463, Ahmad 4:31, Ahmad 5:247, Ahmad 5:412, Ahmad 6:69, Tayalisi H739, Tayalisi H2347)
[38] (KS462 Tirmidhi K25 B80)
[39] (Bukhari 4:494, hadith # 768)
[40] (Abu Daud 3:1037, Chapter 1371, Hadith # 3646)
[41] (Muslim 1:266, Chapter 145, Hadith # 1067, Bukhari 9:281, hadith # 378)
[42] (Abu Daud 3:1037, Chapter 1374, Hadith # 3645)
[43] (Qur'an Nisa: 114, Muminun:3)
[44] (Bukhari 1:83, hadith # 105)
[45] (Abu Daud 3:1354, Chapter 1737, Hadith # 4833)
[46] (Muslim 3:1383, Chapter 1093, Hadith #6359)
[47] (Bukhari 8:74, hadith # 114)
[48] (Bukhari 8:95)
[49] (Bukhari 4:492, hadith # 763)
[50] (Bakhari 3:513 ( hadith #17)
[51] (Bukhari 8:321-322, hadith # 484)
[52] (Abu Daud 1:391, Chapter 509, Hadith # 1493)
[53] (Abu Daud 1:396, Chapter 512, Hadith # 1517)
[54] (Muslim 3:1191, Chapter 914, Hadit.h #5419, Bukhari 8:203, hadith # 303)
[55] (Bukhari 5:478, hadith # 677)
[56] (KS453 Bukhari K78 B51, Muwatta K56 H15, Tayalisi H16, Tayalisi H17, Ahmad 2:69, Ahmad 2:105, Ahmad 6:438)
[57] (KS453 Bukhari K52 B10, Tirmidhi K12 B3, K33 B3, Muwatta K56 H19, Ahmad 4:183)
[58] (KS452)
[59] (Muslim 2:410, Chapter 39, Hadith #1883, Abu Daud 1:285, Chapter 382, Hadith # 1101, Abu Daud 3: 1393, Chapter 1801, Hadith # 4990)
[60] (Muslim 1;138, Chapter 88, Hadith #406)
[61] (Abu Daud 3: 1393, Chapter 1801, Hadith # 4989, Bukhari 7:57, hadith # 76)
[62] (Abu Daud 1:288, Chapter 387, Hadith # 1113, Muwatta 5:44, hadith # 20, Bukhari 8:191, hadith # 286)
[63] (Muslim 2: 410 Chapter 39 Hadith #1885, Bukhari 1:75 hadith # 90)
[64] (Bukhari 7:163-164 chapter 24, Muslim 2:412 Chapter 309 Hadith #1895, Bukhari 7:167 hadith # 219, Bukhari 7:170 hadith # 221, Bukhari 7:170 hadith # 222, Bukhari 7:171 hadith # 224)
[65] (Bukhari 1:60, hadith # 68)
[66] (Abu Daud 1: 285-286, Chapter 384, Hadith # 1104)
[67] (Bukhari 1:99-100, hadith # 136)
[68] (Muhammad pp 485-487)
[69] Bukhari 4:116, hadith # 189, Bukhari 7:508, hadith # 766)
[70] (Bukhari 9:204, hadith $? Chapter 15)
[71] (KS282 Bukhari K79 B13, Tirmidhi K40 B27, Tirmidhi K40 B34, Ahmad 1:172, Ahmad 1:180, Ahmad 1:186, Ahmad 3:213, Ahmad 5:162, 167)
[72] (KS282 Tirmidhi K40 B28, Muwatta K53 H2, Muwatta K53 H7)
[73] (KS283 Abudaud K40 B131, 149, 150, 152, 153, 154, 155, Tirmidhi K40 B2, Darimi K19 B12, Ahmad 4:439)
[74] (KS283 Tirmidhi K40 B11)
[75] (KS283 Bukhari K79 B27, 28, Abudaud K40 B141, Tirmidhi K40 B31, Ibn Majah K33 B15, Muwatta K47 H16, Ahmad 3:198, 212, 251, Ahmad 4:289, 302, Ahmad 5:162, 167, 259. Tayalisi H473, Tayalisi H751)
[76] (KS284 Bukhari K79 B29, Abudaud K40 B142, Tirmidhi K40 B32, Tayalisi H473)
[77] (KS283 Ahmad 1:405, Ahmad 1:407, Ahmad 1:419, Ahmad 3:439)