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ANALYSIS OF SHARIA COMPLIANCE ELEMENT IN THE FILM THE SONG OF

SPARROWS (2008)

Rosmawati Mohamad Rasit (Ph.D.)

Department of Da'wah & Leadership Studies, Faculty of Islamic Studies,

Universiti Kebangsaan Malaysia Bangi

ABSTRACT

The production of films that elevate the sharia compliance is very much needed in the film

industry to achieve varieties of targeted da’wah. The films produced must adhere to the sharia

compliance criteria for upholding the da’wah amar ma’ruf nahi mungkar (enjoin good forbid

evil). Nonetheless, the sharia compliance element needs to be paralleled with the Film Theory

known as ar-Risalah. This study is to examine the plot of the story, and the characters in the

film to see the exsistence of the spirituality value. The study also aims to examine to what

extent does this sharia compliance elements in the film meets the ar-Risalah Theory of Film.

The study employs the qualitative content analysis and the Iranian film The Song of Sparrows

(2008) by Majid Majidi has been chosen as the sample. The assessment for the meaning of the

film and coding and category forms are used as the instruments. Whereas, as for the data

analysis, narrative and thematic analysis are used. The findings of the study shows that the film

The Song of Sparrows (2008) has a high spirituality value. Same goes to the elements of

morality, worship, belief and sharia also know as the basic elements that balance the perfection

of Islam. These elements have become the issues discussed in the film. These elements also

meet what has been discussed in the Theory of Film (ar-Risalah). Other than that, the approach

to the Islamiah da’wah has also become the important theme debated in the film The Song of

Sparrows (2008).

Keywords: Sharia Compliance, Element, Film, Approach of Islamiah Da’wah, Spirituality

INTRODUCTION

The role of films should be seen as the important contribution in bringing the community to a

more directed value of life through the ideas and messages from the films. Film carries a role

in highlighting responsibility values driven by the main objective on the issues discussed in

the film including how some matters are resolved so that audience can gain benefits from the

film (Hasliza, 2009). Thus, the discussion on the role of films has proven that films could

influence and give effects to the audience especially community from the message spread

through the films.

Take for example masterpieces of the most influential director from Iran Majid Majidi who

has produced films like Children of Heaven (1998), The Color of Paradise (2000) and The

Song of Sparrows (2008). Iranian cinema has gone far to talk about changes and evolution of

spiritual touch and religion in the films. These changes are felt by the audience around the

world especially after the Islamic Revolution (Sadr, 2006; Bahar, 2010; Soltani-Gordfaramarzi

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& Kazemi, 2010) that has contributed a lot to the basic changes in the film production. This

adds to the production of more religion based of the Iranian films.

STATEMENT OF THE PROBLEM

Films should be one of the main media resources for teenagers to learn about themselves.

Therefore, the content in the films needs some restructuring from the aspects of storyline,

theme, the use of Malay language (consistently), behavior and values, culture and more (Zalila,

2007). Hence, the production of films that elevate the sharia compliance is very much needed

in the film industry to achieve varieties of the targeted da’wah. The films produced must adhere

to the sharia compliance criteria for upholding the da’wah amar ma’ruf nahi mungkar (enjoin

good forbid evil). Referring to Naim (2010) the production of films is an obligation in Islam.

Nonetheless, this obliged job can be wrong (haram) when the contents are against the code of

ethics in Islam. On the other hand, if what we obliged to do are good and we comply, the job

will be categorized in the good works that we have done. These good works will continue to

receive rewards from Allah SWT as long as the films produced benefited others (Naim, 2010).

The study on sharia compliance in the films is still new especially in Malaysia compared to the

study on films from the social and cultural point of view. Thus this study is looking at the new

perspective that sees the needs of the sharia compliance to be connected directly to the aspects

of films.

Sharia Compliance

The influence of films could be seen either from the positive or the negative aspects towards

the audience. This statement is in line with what has been said by Abd. Aziz (2007):

“It’s time for us to produce more films that bring to the centre elements of Islam and

humanity so that we can balance up our life with the films that ‘have no soul’ shown to

the audience lately.”

Hence, this should become the interest to the film makers to take a look again at the issues

discussed in the film so that in the future films should be talking about maintaining the good

values of Malaysian community (Asiah, 2003). Asiah (2003) also was debating the factors that

influenced all these good and bad values in local films and the audience perceptions towards

it. According to Syed Zulkifli (2010), the films which are narrated in the way of sharia

compliance is making sense and can be very interesting for it to be the niche. Therefore, the

production of films with the sharia compliance based is seen as the important mechanism in

producing the real da’wah films.

Abu Hassan (2006) came up with the film theory known as ar-Risalah (Figure 1). ‘Risalah’ is

a tool or medium that spreads justice, humanity, honesty, holiness, piety and faith (Abu Hassan,

2006; Abu Hassan, 2000; Abu Hassan, 2011). In discussing films as ar-Risalah, Abu Hassan

(2006) relates theory with the plots in the Malay films.

Figure 1. Theoretical Framework of ar-Risalah

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Adapted from Abu Hassan (2006)

This can be understood that films are some important pieces that carry along images and

civilization of the community. Therefore, the production of films does not only to fulfill the

entertainment objectives to the human beings but also to fulfill the responsiblity when they

watch it. Films and media need to come back to the basic creation of human beings. This is

because the media content is somehow acted as mobile infromation that possesses receiver and

sender functions. It also carries the responsiblity in placing the streghth in the world and

hereafter (Abu Hassan, 2011). This has been explained in details by Abu Hassan (2009) by

saying that Malay films cannot only act as a bunch of entertainment or some business

commodity because films also have roles to spread good messages (Hasliza, 2009).

RESEARCH OBJECTIVES

The objectives of the research are as follows;

1. To study the story, plot and characters in elevating the spirituality

element in the film.

2. To study how far is the sharia compliance element in the film meet the

Theory of Film as-Risalah.

RESEARCH METHODOLOGY

Research Design

This research employs the qualitative content analysis as its research design. Qualitative

content analysis is seen from the basis assumption of the traditional interpretive that seeks the

importance of what underlies the text and approach the texts as the meaning interpretation

subjectively. Kracauer (1952) compares this qualitative content analsysis as a method that

looks at the epistemology subjectively. To him the world out there can only be undertsood

from the perspective of a person who communicates with what is being researched.

Research Instruments

The content analysis form that includes film meaning evaluation form and theme and category

coding form are used as the instruments for this study. Researcher has developed the theme

and category based on the literature review as well as reading and some researcher’s

experiences about films reviews and critiques. The ideas in developing the theme and category

Films as ar-Risalah

Morality Worship Belief Sharia

To spread

the religion and good

moral values

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have started earlier for the researcher to undertsand the whole journey of this research.

Researcher has referred to Merriam (2001) that talks about content analysis research design in

the form of sequence which begins from the developing theme and category, sampling,

collecting and data analysis and interpretation.

As for the film meaning evaluation form, researcher has listed eight important meanings to

obtain the basic picture about the researched film like title, director, producer, subject and plot,

characters, story telling (relevance, intensity effects and originality). Other than that, the

structure of the film (introduction, first point plot, conflict parts, second point plot and the final

part), dailogues and sub-texts. Morevoer, in the theme and category coding form, researcher

has put five important themes in each sample; displaying of morality, worhip, belief and sharia

as well as Islamic da’wah approach.

Qualitative Data Collection Method and Recording Procedure

The second phase of the research involves the data collection through the qualitative content

analysis. Othman (2009) said that data collection and analysis for the qualitative research are

normally moved together to develop coherent data interpretation. The data collection process

in the qualitative research could give opportunity to the researcher in obtaining data with these

characteristics (Barker 2003):

1. Data that are meaningful and important to the research subject

2. Unexpected and unplanned data

3. Deep data that can explain the researched issue

Mcnamara (2006) said that the qualitative content analysis is depending on the ‘reading’ of the

researcher himself in interpreting media texts. Nonetheless, intensive research and limited time

focus are among the factors that qualitative content analysis can only involve small samples

from the media content.

To run the qualitative content analysis in details, researcher referred to the process suggested

by Zhang & Wildemuth (2009) and Elo & Kyngas (2007). In this study, researcher is

depending on the collection of text data from the sample of the film as the main source of the

data. To obtain the data, all samples of films are watched and analysed by inserting the facts

into the content analysis forms- film meaning evaluation form and theme/category coding

form. The researched film was viewed at least twice to obtain text meaning data as stipulated

in the meaning coding form. The first viewing was done to get pictures and effects about the

whole film wherease the second phase of viewing and the rest was for the recording purposes.

Here the content of the film was analysed to tackle the problem statement and answer the

research questions of the study.

Furthermore, to make sure the meaning of the data was being recorded clearly, the data

collection process was done exactly after the watching ended. To obtain the most correct

meaning, the film needs to be viewed over and over again. The sample of the film is being

viewed and read for many times. The analysis of the data could only begin after all the

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processes of data collection settled. In other words, researcher is held responsible to get good

creation of analysis via the processing and interpretation of the narrative data.

This study is depending on the text data analysis (audio and visual film) for the data entree.

The analsyis was done based on the chosen scene to examine the value aspect of religion and

moral. In using the narrative and thematic analysis, researcher did not only look at the

manifested elements (countable ones) but also the concealed elements sent by the film.

Data Analysis

In the researcher’s view, to analyse a film by using qualitative content analysis in studying the

element of meaning in the film is very much suitable. The narrative and thematic analysis are

used to analyse the text data from the film. The film narrative structure like the content of the

story and how the story is told and the plot are used to analyse the film. Other than that,

characteristics of the characters are also apart of the analysis.

FINDINGS

Story and Plot in The Song of Sparrows (2008)

The Song of Sparrows is about self conflicts and clashing of traditional values and religion to

the values of materialism and individualism. This film elevates the spirituality of life. It is all

about a father (Karim) who faced challenges in his work in order for him to raise his family (a

wife and three kids). The challenge happened when he was fired from his job after losing a

valuable ostrich. He also faced a difficulty when his daughter Hanieh’s earphone was faulty

and needs to be replaced as she is sitting for an exam. In searching for a job in Tehran City,

Karim has transformed himself to become someone who is materialistic. The incident of him

fell into a pile of used stuff has made him realized of himself and come back to Allah. This

film has given a very convincing effect to the audience when it tried to elevate the relationship

of the symbol of environment with humanity. The Songs of Sparrows is an easy narrative to

be digested and undertsood even though it has a very high spiritual value in each of its scene.

This film is very original. Animal symbols like gold fish and ostrich have become the moving

factors of the plot.

Characters and Characteristics in The Song of Sparrows (2008)

The main character Karim is the husband to Narjes and father to Hanieh, Hussien and Zahra.

He is a loving husband and responsibility father to the family. However, he is also someone

who is bad temper, egoistic, calculative and unwilling to accept people’s opinions. On the other

hand, Narjes is a loyal wife and caring mother. When Karim is ill, Narjes takes the

responsibility to go find food for the family. She is very dedicative in finding the money for

the family by selling vegetables with the help of Abbas, Karim’s cousin. All the three of their

children are having hearing problem. Hossein the only son is very ambitious and he wants to

be a millionaire by having a business of rearing fish with his friends. Zahra is Karim’s

youngest, soft and cute.

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Category and Theme of the Film

Five categories were determined and they were the approach to Islamic da’wah (missionary),

display of morality, worship and solah, belief and sharia.

Approach to Islamic Da’wah

Dakwah bil-Hal

- The Song of Sparrows uplifts the approach to dakwah bil-Hal.

- Majid Majidi did not preach about da’wah and goodness in the film but he

portrayed it through modeling the action and behaviour from Karim’s charater.

Displaying of Islamic Morality

Giving out Salam (greetings)

- Karim likes to give out salam and greets his neighbour that he meets.

Respecting each other

- Narjes respects Karim so much as her husband even though at times Karim is

being calculative and stingy towards her.

- As children Hanieh, Hossein and Zahra also respect Karim.

- Karim respects all his neighbours. Everytime they meet each other Karim gives

salam and will have a small talk.

- Neighbours visit Karim when they know Karim is wounded.

Honesty

- Karim is honest when he manages to return the fridge which he was supposed

to send (although at first he wanted to have it for himself as he is need of using the

money)

- The motorcyclist returns Karim’s money to him.

Love

- Although Karim is a bad tempered person, he is loving and caring to his wife

and children.

o Karim is working so hard to repair Hanieh’s hearing aid and later he is

struggling to find money to replace the hearing aid.

o Karim ties Hanieh’s shoes laces when he is sending her to school.

o Karim likes to entertain his wife Narjes at they are at home.

o Karim washes his bike with his children.

o Karim allows the children to draw on his bandage when he was sick.

Generous

- Karim has good relationship with his friend Mash Rameezon - Mash Rameezon

gives him an ostrich egg after Karim lost his job.

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- Karim is also generous in sharing the omelette of the ostrich egg with his

neighbours.

- Karim gives Mash Rameezon some money when he wants to go to Mecca and

returns to Afghanistan.

- When Karim is still wounded, Mash Rameezon visits him and brings him gift.

Displaying of Worship in Islam

Performing a solat (praying)

- A scene showing Karim is praying in fromt of a big house.

Donating

- Even only by having an intention of donating you have already been rewarded

– a scene where Karim is in the Tehran City during the red light, there is a girl

approaches him and asks him for some money. He wants to give the girl but he doesn’t

have small change. He asks around and later fails to give the money to the girl as the

light turn green. He has the intention and effort to give even he fails at the end.

Raising the Family Sincerely

- Karim is trying his best to raise his family in a halal way.

Duty of Charity

- The scene that portrays a fruit falls down from the motorcylce show that Karim

needs to pay his zakat (pays to the charity) to cleanse his assets.

Parenting Responsibility

- As a father, Karim is very responsible towards his family. He is struggling

looking for something to be eaten by his family.

Displaying of Belief in Islam

Believe in Allah

Performing a solah (praying) is a symbol of a Muslim in believing in Allah. This film portrays

praying as the key to the gain confidence and a belief of a Muslim to the creator, Allah SWT.

The Song of Sparrows (2008) shows the importance of praying to all Muslims.

- When Karim is praying in front of the big house, he could not concentrate and

focus to his praying because the owner of the house is in the car and cannot got into the

house because of Karim. They have to wait for Karim to finish praying. They do not

scold Karim instead they give Karim a glass of water.

Displaying of Sharia

Importance of Praying

- The scene where Karim is praying in front of the big house in the Tehran City.

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Covering the Aurah (parts of body)

- Every character is portrayed as covering their aurah even if they are in the house

at night.

Intercommunication between Boys and Girls (with no relationship)

- This film takes care of the limitations in relationship between boys and girls.

There is no scenes of unnecessary touching and freedom of relationship although it is

the scene of husband and wife.

DISCUSSION

The findings of this study reveal that the film The Song of Sparrows (2008) contains high

spirituality value. The existence of humans and their relation with the environment brings

humans nearer to the Creator, Allah SWT. The effects of spiritual in this film have shown the

greatness of believing in Allah. Humans should always go back to Allah, the Almighty.

Same goes to the element of morality, worship, belief and sharia have become the main content

in the film. These four elements were also being debated as basic elements to complete the

perfection of Islam and have become the topic of discussion in the compliance sharia film.

This compliance sharia element has met what has been discussed in the Theory of Film known

as ar-Risalah. Other than that, the approach to Islamic da’wah is also the main main deliberated

in The Song of Sparrows (2008).

The religion value like performing solah (praying) has become the centre topic of discussion

in the film. The importance of solah (praying) is shown in many scenes. One of them is when

Karim is praying in front of a big house. It can also be seen that, from praying one person’s

character can be transformed to a better one. Furthermore, the aqidah (belief) concept portrayed

in the film has become the interpretation of faith and tawheed towards Allah. This is also shown

through Karim’s character who believes everything that happens to him is by Allah’s will.

Allah says in the Qu’ran;

“For a known extent. And We determined [it], and excellent [are We] to determine.”

(al-Mursalat: 22-23)

The study also found that Islamic morality portrayed through he language and image from the

film has put forward good examples of good moral which is in line with al-Ghazali’s (2000)

patience, honest,and forgiving. The film The Song of Sparrows (2008) is strong in its da’wah

concept that elevates the approach of da’wah bil-Hal. This means that Majid Majidi as the

director has managed to direct the concept through the action not only utterances of the

dialogue. This aspect is in line with what is being discussed through behaviourist model

(Bandura, 1969) and qudwah hasanah (Hasyimi, 2010). Moreover, the strength of the film lies

in its narrative sub-texts (what is being manifested in the film). The Song of Sparrows is rich

with its sub-texts and metaphors that used certain symbols to move the plot. For example the

dirty detention pond that has snake in it symbolises how dirty human’s soul can be the snake

is the devil in the humans. Hossein and his friends were trying their best to clean the pond to

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have some fish in it. Which at the end of the story, the pond is clean and there is fish inside.

This change relates to how Karim’s life has changed to become someone who understands of

himself and others more.

The scene where Karim is searching for the lost ostrich can also be translated into how Karim

is searching for his real life that has lost which at the end he found it. The same thing happens

to the ostrich, it came back. The water in the film symbolises purifying. Water as one of the

nature elements acts as a tool to cleanse and purify human’s soul. When Karim is paid by the

pillion extra, he uses the money to buy two kilos of fruits. There is also a scene that shows the

fruits fell off from the plastic bag and went straight into the river. This scene is said to show

the purifying part. Allah has cleansed the fortune and luck that Karim brings home to the

family.

Therefore, other local film makers must take the initiative to elevate religious the film industry

in Malaysia by focusing more on the content of the film that portrays more of the real Islam.

This statement is being supported by Naim (2011: 70):

The narrative aspect brightens up the sleaze, exalts the Western philosophy and value,

secularism and hedonism which do not at all encourage the expansion, school of

thought of people’s mind. This does not suit the meaning of ‘Our Film is Our Face’,

‘Cultural Image of the Nation’ and ‘Religion Image of the Nation’ and anything that is

against the norms and culture. If his happens, the religion can be abandoned as the films

do not meet the real standard of Islam.

CONCLUSION

The findings of this study were derived from the narrative and thematic analysis that discussed

the concept of Islamic da’wah and sharia compliance element based on the Theory of Film

known as ar-Risalah. Thus, all local film makers must take the initiative to uplift the production

of religious films and pay more attention to the content of the film as such the film can portray

the real of Islam.

In conclusion, da’wah can be expanded in the form of story telling, drama and film by using

the media as the main communication to send out the message. Hence, if the people in the

community can maximise the chances through film as the medium of spreading the da’wah, it

can be shared with the audience. The production of da’wah films is highly needed in the local

film industry to meet the target of having varieties of da’wah films. These films must adhere

to the sharia compliance criteria to uphold the amar ma’ruf nahi mungkar (enjoin good forbid

evil).

Due to all of the above, there is a need to research on the films from the aspect of developing

Islam especially in buidling up sharia compliance films. The criteria in making the films can

act as the guidelines for the film makers and producers to move together to produce more

quality da’wah films in Malaysia.

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