If the Islamic media that we studied in the Department of Journalism and Public Relations at the College of Da`wah and Media at Imam Muhammad bin Saud Islamic University in the eighties used to use references with a left-leaning orientation, then this is a matter of astonishment, astonishment, and amazement for Saudis and for non-Saudis, because Imam Muhammad bin Saud University Saud Islamic University is a religious university, and because this university is in Saudi Arabia, and because the Islamists’ hostility to communism and the left in the Arab world was like an instinctive or biological hostility from the forties of the last century to more than a decade after the fall of many communist regimes, led by the Soviet Union, and the disintegration of its union And united it to more than one republic independent of Russia in 1991.
In the Faculty of Social Sciences at the aforementioned university, there are departments, such as the Department of Sociology and Social Service, the Department of Psychology, and the Department of History, in which the use of Marxist references was prohibited and prohibited, despite the strong and prominent contribution of Marxist theory to sociology and history, so why did the Islamic media exclude this prohibition and prohibition? !
Before I try to answer this perplexing question, I recall that prohibitions and prohibitions apply in other Saudi universities, which I do not say are civil universities in the field of social sciences, but in this field they are universities that are not of an apparent and declared religious nature; It also does not use Marxist references in teaching sociology, history, economics, literature and criticism, nor in psychology, to which Marxist theory has contributed less than it did in previous sciences.
Before I try to answer, I point out that the so-called Islamic media was established in the early eighties in three Saudi religious universities, the Imam Muhammad bin Saud Islamic University in Riyadh, the Islamic University in Medina, and Umm Al-Qura University in Makkah.
Before that, the media was taught in the Department of Journalism and Media at Omdurman Islamic University, which was established in 1965. He taught in the Department of Journalism and Media at Al-Azhar University, which was established in 1974.
The name Islamic media began in the mid-seventies, in a symposium held by the World Assembly of Muslim Youth in 1976, entitled “Islamic Media and Human Relations: Theory and Application”, then this name spread in books, research, articles, seminars and lectures in the eighties. And if we go back to before the mid-seventies, we will find only two books that are a historical study rather than a media study, and their titles are devoid of adding an “Islamic” adhesive to a branch of media, which is public opinion, and to the basic science, the science of media .
These two books are: “Public Opinion in Islam” by Muhammad Abd al-Raouf Bahnasy, published in 1966, and “The Media in Early Islam” by Abd al-Latif Hamza, published in 1971.
In light of the last note, we see that the name Islamic media appeared much later than the establishment of the Department of Journalism and Media at Omdurman Islamic University, and a little later than the establishment of this department at Al-Azhar University. Teaching media began in these religious universities in the form of departments belonging to different faculties in them, and then, in the late years from the date of their establishment, these departments turned into independent colleges. An exception to this rule was the Department of Media at the College of Arabic Language at Imam Muhammad bin Saud Islamic University, which, after about four years, turned into a college.
It is worth mentioning about the issue of teaching media from a religious perspective at the Imam Muhammad bin Saud Islamic University that it started first at the level of graduate studies. There has been a media department at the Higher Institute for Islamic Call since 1976.
And I drew the reader’s attention to a paradox, which is that the media departments in those religious universities during the rise of the enthusiastic call for Islamic media starting in the early eighties, and with their recognition of the new Islamic media claim, and the presentation of Islamic media as the best, greatest, most complete and splendid alternative to any existing media in the whole world, None of them bore the name of Islamic media except for one department, which is the Department of Media in the College of Da`wah and Fundamentals of Religion at Umm Al-Qura University, which later moved to the College of Social Sciences in it.
I conclude this information literacy by noting that before the emergence of the term Islamic media, with its beginnings in the mid-seventies, and with the beginning of its emergence in the early eighties, the current and used term in the Arab world was the name of religious media. This media had a share in some Arab governmental television and radio programs, and had a share in a number of governmental and private Arab magazines and newspapers.
In comparison between the old name and the new one, the name applies to the one named in the old one, or (in other words) it is a religious notification of truth and truth. As for the new name, it is different. In the new title – as I said in an old article entitled “Police Inspection” – “I did not find a big difference between the theory of Islamic media and the Soviet theory of media, which is the theory whose nature we learned among other theories in a subject called media or communication theories.”
After this informational familiarity, it’s time to try to answer. From the early eighties, there was talk, fear and panic among senior media officials, those concerned with its issues, and in media colleges and departments in the Arab world about an imminent danger called “the influx of satellite broadcasting” coming from America, and from the great Western European countries, via satellite and cable television, threatening Our political and economic life is disrupted and turbulent, and our social and cultural identity is threatened with dissolution and erasure. And I think that a professor was – exceptionally – empty for discussing some master’s and doctoral theses at the Higher Institute for Islamic Call (the Department of Media when he was transformed into a college, he moved from the building of the College of Arabic Language on Al-Wazir Street to the institute building in the Malaz neighborhood), and he was on the culture and following the movement Publishing among Islamists and non-Islamists, and he is originally a glorified Islamic writer and journalist experienced in the Islamist press, and one of the advocates of Islamic media from an early period, and among the theorists of it, I say: I think that he is the one who chose the four references that I listed in the previous article in which she demonstrated her leftist orientation. .
He chose them because they were the books that critically addressed the subject of free media flow in the early mid-1980s. Perhaps he encouraged him to choose it that it belongs to the method and language of the new left, and not to the method and language of the traditional left. The new left rightly says “cultural specificity”, rightly “cultural subjectivity” and adopts the saying “cultural and civilized invasion”. He believes that the liberal capitalist West is the cause of “cultural alienation” in third world societies, and that it leads them to submissiveness in the incubators of its permanent “media and cultural dependence”.
I still remember to this day a professor who was teaching us the subject of “media or communication theories”, he – as he told us – is a specialist in political science, not in media, and to terrify us from the horror of what the satellites will bring, he was pacing the front of the classroom and yelling at us in his coming and going with a voice Loud: “Basoo Hanba, Adam of the West, Malt, naked and exposed!”
Instead of our hearts riven and our skins trembling at this scene, we would have liked to laugh, but we did not dare to do so. This theatrical scene, which he repeats from time to time, would turn against what he wanted from him, because he used an explicit and open phrase in it, and because in his coming and going he was walking jumping as if he was dancing, and because he raised his hands up in a parallel way, and his eyes were fixed on the ceiling, as if he caught people voyaging Him with an annoying curiosity. We did not take this theatrical scene with the seriousness that it sought from us, because otherwise he has a sense of humor and a sense of humor, despite the dignity of his appearance in full swirl clothes, and the majesty of his long and thick beard. I remember that when he utters the word “malt” in that theatrical scene, the movie “Hammam al-Malatili” immediately comes to mind, and this movie has nothing to do with the word “malt”, but the reason for this association is that for many years I had pronounced the name of this movie wrong, until it was corrected. I have more than one name, as they repeated to me that his name is “Hammam al-Mallati” and not “Hammam al-Mallati”.
The main idea at that of the honorable, friendly and gentle professor (may God water his days of teaching us) is that the West, with its satellites that it built for espionage, will eavesdrop on our political, military and economic secrets, and eavesdrop with them on our personal privacy and our intimate moments, because it will make our internal or national arena an open field or (As he put it) Mallat Square. Perhaps you will deduce from what our professor was telling us that the role of satellites at that time was not completely clear to some of our teachers at the College of Advocacy and Media. For the rest of the talk.
according to “Middle east“
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