Family Communication in Qur'an Nurhalima Tambunan1.
Effiati Juliana Hasibuan2 Faculty ofIslamic Religion,UniversitasPembangunanPanca Budi.
Medan.
Indonesia Faculty ofSocial Science,UniversitasMedanArea.
Medan.
Indonesia
ABSTRACT
Communication is the essential part of family life.
family relationships will be harmonious if established good communication in family members.
It can also be seen and understood from the meaning of communication derived from the Latin word Aucommunicatio.
Ay It has the same meaning.
From some communication that happened in family,the author only discuss communication between child and parent in the family according to Al-Quran Surah Al Isra 23-24 and Al-Luqman 14-15.
Family communication is an organization that uses words, gestures, the intonation of sounds, actions to create image expectations, expressions of feelings and mutual understanding.
Words, posture, the intonation of sounds and actions, contain the intent to teach, influence and give understanding.
The main purpose of this communication is initiating and maintaining interaction between one member with other members to create effective communication.
The communication between the child and the parent in verse is to instruct, to require and oblige the duties of both parents by not showing contradiction or rebellion to both.
The devotion to parents is not special when both parents are Muslim.
Even if both unbelievers, worship and do good to both remain obligatory.
Keywords: Family Communication INTRODUCTION The family is the first social group in human life where one learns and expresses itself as a social man, in interaction with his group.
In a real family, communication is something to be nurtured, so that family members feel deep bonds and need each other.
The family is the most important primary group in society, formed by the relationships of men and women, this relationship that lasts a long time to create and raise children.
Communication is the cause of the scattered family, husbands, and wives who are busy working, making their own forget their rights and obligations, communication with their children is not awakened properly.
This makes the family no longer a comfortable place to share the joys and sorrows.
So problem after problem arises after each other due to bad communication.
THEORIES
1 Understanding Communication The term communication or in English communication comes from the Latin word "communicatio.
" Communication terminology according to Kincaid, is a process of exchanging information conducted by two or more people, which in turn gives rise to deep understanding.
Onong Uchjana Effendi.
argues that the paradigm of communication is so broad that it is the process of delivering a message by someone to someone else to tell .
nform news to the clien.
or to change attitudes, opinions or behavior, either directly orally, or indirectly through the Communication is done to achieve some goals, including fun, compassion, inclusion, escape, relaxation, and control.
Communication has become the material of human life.
The success of communication is when we know and learn the elements contained in the communication process.
The elements in question are resources, messages, channels .
hannels, medi.
and receivers .
, audience.
Communication is said to be effective if the message conveyed is received by the recipient of the message and obtains the same meaning.
group communication, building effective relationships is not as easy on interpersonal As more members in the group communication will cause distortion To broaden the science, in this paper we will try to discuss communication in the family, the importance of communication in the family.
Families can be classified into two categories, the extended family or large family called al-'ailah, and the nuclear family or small family called alusrah.
Al-'ahah is interpreted as an institution of living together with different situations, but under one family formation, in which a common bond exists.
While al-usrah is a social group consisting of husbands, wives and unmarried Moreover, because of the breadth of discussion about family communication in Alquran sub-theme communication of children with parents.
children and parents in the family according to the Qur'an Surah Al Isra 23-24 and Al-Luqman 2 Family Communication According to Anton Meolino, the family (Arabic: al-usrah.
English: famil.
is a very basic kinship unit in the society consisting of a mother, father, and child.
While Hasan Ayub explained that the family is a collection of people in small groups consisting of husbands, wives, and Thus, it can be said that the family is the smallest organization of society continues to grow, both horizontally and vertically into tribes and nations.
Family communication is an organization that uses words, gestures, the intonation of sounds, actions to create image expectations, expressions of feelings and mutual understanding.
Words, posture, the intonation of sounds and actions, contain the intent to teach, influence and give understanding.
The main purpose of this communication is initiating and maintaining interaction between one member with other members to create effective communication.
Communication in the family can also be interpreted as readiness to talk everything openly in the family both fun and unpleasant, also ready to solve problems in the family with the conversation that is lived in patience and honesty and openness.
4 QS.
Al IsraAo 23-24 QS.
Al IsraAo 23-24:
AA ac ao Ea a eUeaas Na Na a ac ea as aa aeA a Aa aA AaUa aN a a eeaa a aU ea ao s e au ae a E a a a a aa Ea eA a AaN eA Ac a a e a e a a s c a Aau a aa ae aoa e a a aa EA e a e a a aa a e au a Ua aA A a a aa a aA e As aiA As a e a aa au a e a As acy aa A a c As e a ai aa A AA U A a a Aac aa aA AuAnd your Lord has commanded that you should not worship other than Him and should do good to your father.
If one is either or both of them until old age in your care, then do not say to both of them "ah" and do not yell at them both and speak to both good ones.
Ay 3 Stages of Communication Development Stages Development Communications.
Tafsir Discussion AA ac ao E a a eUeaas Na Na a ac ea as aa aeA a Aa aA AaUa aN a a eeaa a aU ea ao es au ae a E a a a a aa E a eA a AaN eA Ac a a a e a e a a s c a Aau a a aa ae a aoa e a a aa EA e a e a a aa a e U au a U a A a a aa a aA e As aiA As a e a aa au a e Aa aa eA As ac aa A a c As e a ai aA AsA U A a a Aac aa aA Family Family with preschoolers.
At this stage from birth to 6 years of age, children are at peak year to learn the language.
Language skills are mainly obtained from the family especially from the interaction between the child and the primary caregiver, the mother.
Families with school-age children.
Children are increasingly experiencing freedom in line with age.
They gain knowledge and influence not only through family communication but also through communication with parties outside the family, ie, the school Family with teenage children.
This stage tends to be characterized by increased conflicts concerning the increased freedom of children.
The issues of autonomy and control have become very sharp in these Teenagers communication from family communication to communicate with peers.
AuAnd thy Lord hath commanded that ye should worship none but Him, and ye should do good unto your father's mother best.
If any one of them or both of them until old age in your care, then do not say to both of them "ah" and do not yell at them and say to them noble words.
Moreover, humble yourselves to both of them with your beloved and say: "O my Lord, love them both, as they both have taught me as a child.
Ay According to Said Qutub, parents are no longer needed to be advised to do good to the child, because parents will never forget his duty in doing good to his son.
While children often forget the responsibility to parents.
He forgot ever to need the care and affection of parents and also forget the sacrifice.
However, children need to look back to foster the next generation.
From the description, we can understand the existence of the communication relationship of children with parents in the family in human development.
However, the authors of the paper only discuss communication between 'Athiyah, we are also obliged to obey both in mubah .
hich is permissible under Shari'a.
and must follow what both are commanded and stay away from what is forbidden .
s long as it does not violate the limits of Allah' Azza Wa Jall.
Whereas' uququl walidain is a disorder caused by a child to both, both in the form of words and Examples of disturbances in the form of words, such as saying "ah" or "cis," saying with a sentence that hard or hurt, bluster, berate and While the act is rough, like hitting with the hands or feet when the parents want something or ordered to fulfill their wishes, hate, ignore, not give a living to the parents of the Munasabah Etymologically, munasabah is derived from Arabic from the origin of the word nasabayunasibu-munasabahan which means musyakalah .
, and muqarabah.
More explicitly about the meaning of munasabah is etymologically mentioned in the book Al Burhan fi ulumil Qur'an that munasabah is a noble science that becomes a puzzle of the mind, and which can be used to know the speaker's value to what is said.
The terminologically diverse definitions arise from among the scholars associated with this munasabah science.
One Zarkasyi priest, interpreting munasabah as a science that links the parts of the beginning of the verse and finally, links the common pronunciations and the special pronunciation, or the relationship between the verses related to causation, illat and ma'lul, the similarity of verses of contradiction ta'arud.
Asbabun Nuzul Surah Al-Isra '(Arabic: AssA, al-IsrA, "Night Journey") is the 17th surah in the Qur'an.
This chapter consists of 111 verses and belongs to the Makkiyah surahs.
This Surah is named after AlIsra meaning "to run at night" since the events of Israa 'Prophet Muhammad SAW.
At the Grand Mosque in Mecca to the Aqsa Mosque in Baitul Maqdis (Palestin.
listed in the first paragraph in this sura.
Asbabun nuzul al Isra ayat 23-24 is not available during author search.
An-Nisa 36:
Aas eUeaas A n A eUUaA a a a a a e a aus ac aA AaUa a ac a esoa e ac a es aoaa a A a Aa ac ea as aa ae aN eA a a Aa es aA a Aa a esoa e ac a es aA a A a es aA a Aa auA A ae aA Aa asc ae s A a AA Aa as A a Aa ac ea a eA a a a aAes aA e Aa aa a a auA An E a e a au e aN u A a a a a eA AsA U Aauaua a eoa Ua ae aA Related Hadith Hadith about dutiful to mother-father:
A s a e ae aA:AU ea aa ayA a aAuaA sA a AU e s a ac a a aeea aA a AA a AU ea a AuAnd worship Allah, and associate Him with :AyA a aAuaA sA a Aa aU aU e sa ac a a aee a aA a AA Moreover, do good to both parents.
AU a e a aA a A a aA a U As a e ae a a aA a aA A a aA e ay A close relatives, orphans, the poor, near neighbors, distant neighbors, peers.
Ibnu Sabil.
Aa aA a A s a aca aUa aoA:A a ae aoa ayA a AU a s a e aea a es aA and the slave you have.
Truly.
God does not like A ea a e as aa aeoA:AsA a aa a aa ayA e As a ecoa a proud and boastful people.
Ay Aa a eO sa aA e A aeA:A aa ayA.
A aa ay( a aU eA As a a U a A Ankabut 8:
A e aeoa aa a )s A a Aas aa aeo ea a e eaA Aaua ac as aa e a a eUa n a aN euA Aa a A a As eA a e A ea Ae a ao ac a aU e U ae aA a ay aa aAFrom Abu Hurairota r.
said: There was a man a Aso ao a e a ao ac aa aA the Messenger of Allah .
eace and A a e aUa au e aeE a a aecU a au e ac aa au eo a eA A a aE eU a aa o Na a Afacing blessings of Allaah be upon hi.
and he said: I aA a eU aauApromise to you.
O Messenger of Allah to migrate and fight for the reward of Allah.
He said: Is one of your parents still alive? The man replied: Yes.
He said: Go back to your parents and sit down with them both.
Ay AyAnd We oblige men to do good to their parents.
Moreover, if both forces you to associate me with something you have no knowledge about, then do not obey them.
Only to Me is your return, and I will tell you what you have done.
Ay Ridha Allah Depends on the Parents' Remedy:
Devote to both parents, to convey any good to both of us as best we can and whenever possible to prevent disturbance to both.
According to Ibn a AU e a c ae es aUA a Aa aA a AU e aU ee a a c aeA a AA AU a e aA a Aa aU e a aa E u aA a A e ayA a aA A a AA Ua es as aA Aa A a c AsA a Aa ae aA a A aA:A a aa ayA a a A e aC s as a aA a Aa aeA a a A eC A a c AsA Tafsir Discussion The above verses and the following verse are started by many scholars not part of the teaching of Luqman to his son.
He inserted the Qur'an to show how much honor and devotion to both parents occupied the second place after glorification to Allah SWT.
AuFrom 'Abdullah ibn' Amr ibn 'Ash thatRasulullah shallallaahu Aoalaihi wa sallam said" The Ridha of Allah depends on the good of the parents and the wrath of Allah relying on the wrath of the Ay The word (A )aAwahnan means weakness or What is meant by this is lack of ability to take on pregnancy, breastfeeding, and childbirth? The patroness used in this verse indicates how weak the mother is until it is described as the weakness itself, that everything related to the weakness has been united to her and her being carried.
Abdullah bin Mas'ud radhiyallaahu 'anhu said:
a AE a ena aA a aA A a AU a e a aA a aA ay A A a E a A UAU a a e ao a A sa A:a aa ayA a Aes aU a a E a eeA a a AaeA :A aa ayAUA ac es as aa aeA:A aa ayA a ay a ena u a E a A aA ae e a A a A es a aa a aeA:A aa ayA Aa ena u a E a A His word: (A ) ea e UaAwafishalahu fi amain meaning and achievement in two years, which signals how the breastfeeding is very important to be done by the mother.
The purpose of this labeling is not just to nurture the survival of the child, but also to further develop the child in a prime physical and psychological condition.
The word fi .
, suggests that the time is not so.
On the other hand Q.
Al-Baqarah verse 233 asserted that the two years is for those who want to complete the breastfeeding.
AuI asked the Prophet sallallaahu 'alaihi wa sallam,' Amal what is the most important? 'The Prophet sallallaahu' alaihi wa sallam replied, 'Praying in time .
n other narrations mentioned prays at the beginning of tim.
' I asked again, 'Then what "The Prophet replied: 'Serve to both ' I asked again: 'Then what?' The Prophet replied, 'Jihad in the way of Allah.
Ay The word (A )asoAjahadaka is derived from the word (A )Ajuhd, ie, ability.
The patronage used in this verse illustrates the serious effort.
the effort is strictly forbidden, the inside can be in the form of a threat, then most certainly it is just a joke or a warning.
5 QS.
Al- Luqman 14-15 QS.
Al- Luqman 14-15:
Aaua ac as aa e a a a aoea s a a a eUaA a e A ea Aa a A a As eA a ae aUa a ae s a au s e au eA a AU a a e s a aeA A ae as eauA a A s aA Aa a a as aa aeo sa A Ao ac aA a AeA a a aasu aU a s a eu a e a ao ac a aA Aa ee a aa aeA a AA a AaU e U ae a a aE eU a aa A AA a A ae e a a e saA a Aa eU a eeUa as ae eOA A u a sa a A a sa a A a e aUa au e aia a a aecU a au e ac aa au eo a e a eU aa euA What (A )a o c UAma laisa laka bihi 'ilm which is unlikely to have knowledge of it, is no knowledge of the possibility of occurrence.
The lack of knowledge means the absence of an object is revealed.
This means there is nothing that can be attributed to Allah SWT.
On the other hand, if something is not known sitting on it can or is not forbidden, then it is more forbidden if it has been proved to be a ban on it.
The evidence of God's oneness and no ally for him is too much, so the fragmentation of this verse is an invitation about the ban following anyone, even though both parents and even by forcing their children to associate God.
AuAnd we command man to do good to his Her mother was pregnant with weakening weakness and weaning it in two years.
Be grateful to Me and to your parents.
Only me is the place to go back.
And if they force you to associate with Me with something you do not know, then do not obey them, but be with both of them in the world well.
Follow the path of the one who returns to Me.
Then unto Me ye shall return, and I shall inform you of what ye used to do.
Ay The word (A )UeaAma'rufan covers everything that the community values as long as it does not contradict the Islamic faith.
In this context, it is narrated that Asma 'daughter Sayyidina Abu Bakr asked the Prophet how he should behave.
the Messenger of Allah instructing them to keep in touch, accept and reward him and visit and welcome his visit.
associate Allah.
" Among the Qur'an verses, that enjoin the dutiful and communicate with both parents, ie.
QS.
Al-Isra 23-24.
Lugman 13-15, and munasabah with other verses also many we Devote to both parents, to convey any good to both of us as best we can and whenever possible to prevent disturbance to both.
Happy people are people who immediately use the opportunity to devote to both parents so as not to be overtaken by the death of both so will regret all that.
The miserable are disobedient to both parents especially for those who have reached to him the command to serve the parents.
The duty of respecting and establishing good relations with the mother, while the ulama is arguing that a child may purchase for the disbelieving and ignorant parents if they are used to drinking it, because the drink is for the infidels is not something that is wrong.
Munasabah Reasonable paragraphs relate to paragraphs 13, 14 and 15, as well as the preceding paragraph in which Luqman advises his son.
Asbabun Nuzul
REFERENCES