A Poetic Interpretation Of The Intellect: A Translation From Yusuf Nabahani’s Majmu’ Thalathah Kutub

The main focus of this paper is 'the intellect' and 'the poetic interpretation' found in Nabahani's Majmu’ thalathah kutub'. In other words, this paper is an explanation of the intellection, its functions, and veracity from the view of Nabahani. The paper shows some comparison between the concept of the intellect (al-‘Aql) in Islam and other religions, precisely Christianity. While the paper has Nabahani's opinion in focus, it has not claimed to have represented everything he has said concerning the intellect and it has not limited the views expressed herein to him alone. This paper is purposely focused on presenting the poetic interpretation as projected by al-Nabahani himself; the poetic interpretational analysis and commentation are beyond this paper and would be submitted in the major study of the concept of the intellect. Keywords: Poetic, Intellect, Yusuf Nabahani, Majmu’ Thalathah kutu

THE ETHICS OF ISLAMIC DA’WAH IN RELATING WITH NON-MUSLIMS(أخلاقيات الدعوة الإسلامية في التعامل مع غير المسلمين)

Powerful nations have resorted to the denial of their morals and do not abide by them, they legalize killings and treachery under the disguise of necessity and need, which serves to achieving their interests, and devoid of the standards of morality. Despite all that, they suspect Islamic da’wah of being spread by sword, that Muslims are morally unfair to non-Muslims, and that Islam persecutes Non-Muslims.The importance of this paper is to show the advancement of Islamic da’wah and its ethico-relation with non-Muslims; the people of the Book and others, in peace and war. The paper treats the Islamic da’wah ethics with non-Muslims through the Qur’an and the Sunnah of the Prophet S‘AW, and a glimpse of the rightly guided Khaliphs. The paper uses the descriptive analytical inductive method to prove that the world is in need of the ethics of da’wah to achieve security, moral progress, and material advancement. Islam is disapproves anyone who misbehaves in his dealing with Muslims and non-Muslims. Ethics is a social necessity that no society can survive without. The Islamic da’wah emphasizes that the ethics of Muslims are indivisible; morality is one unit in all heavenly messages. One cannot be loyal to a sect, and be betrayal to the others. When moralities are lacked and corrupted, the members of the society become disintegrated and disoriented; they can no longer live in harmony and peace, and they cannot build any civilization. Keywords: Ethics, Da’wah, Islam, Relationship, non-Muslims. ملخصالدول القوية تلجأ إلى نقض أخلاقها ولا تلتزم بها، فيبرورن القتل والغدر تحت مسمى الضرورة والحاجة، بما يتناسب مع تحقيق مصالحهم بعيدا عن معايير الأخلاق الحسنة، ومع ذلك يثيرون شبهات حول الدعوة الإسلامية في أنها انتشرت بالسيف وسوء اخلاق المسلمين مع غير المسلمين، وأن الإسلام يضطهد غير المسلمين. تبرز أهمية هذه الورقة في إظهار رقي الدعوة الإسلامية بأخلاقها وتعاملها مع غير المسلمين؛ من أهل الكتاب وغيرهم في السلم والحرب. فتعرض أخلاق الدعوة الإسلامية مع غير المسلمين من خلال القرآن والسنة النبوية ولمحة من عصر الخلفاء الراشدين وفق المنهج الوصفي الاستقرائي التحليلي، لتصل إلى أن العالم بحاجة الى أخلاق الدعوة حتى يتحقق له الأمن والرقي المعنوي مع الرقي المادي.إن الإسلام بريء من كل من يسيء الأخلاق في تعامله مع المسلمين وغير المسلمين. إن مكارم الأخلاق ضرورة اجتماعية لا يستطيع أي مجتمع أن يعيش بدونها. إن الدعوة الإسلامية تركز على أن أخلاقيات المسلم غير قابلة للتجزئة فالأخلاق وحدة واحدة في جميع الرسالات السماوية. لا يمكن لإنسان أن يكون وفيا أمينا مع جماعة، ويكون غادرا خائنا مع آخرين. عند فقد الأخلاق وفسادها يتفكك أفراد المجتمع ويتصارعون، فلا يمكن لهم العيش في أمن وسلام ولا يستطيعون بناء حضارة.كلمات مفتاحية: الأخلاق- الدعوة – الإسلام – التعامل- غير المسلمين

THE PRINCIPLES OF ISLAMIC DA’WAH AND IT’S ROLE IN ACHIEVING SECURITY(مقومات الدعوة الإسلامية ودورها في تحقيق الأمن المجتمعي)

Da’wah in Islam has distinguishing role in establishing values and principles in the society, and the most important of these values is security, which, in its comprehensive sense, is required for both the individual and the society. The contemporary human life suffers from various waves of turmoil and insecurity, be it material security, which is represented in the provision of food and medicine, or psychological and emotional security, through which peace of mind and self-happiness are realized. This article aims at examining the role of Islamic da’wah in achieving security, from Qur’anic and Sunnah perspective. It also serves a response on those who accuse Islam of violence and disorder. The article adopts descriptive analytic inductive method. The article concludes that Islamic da’wah is an effective and important means in highlighting the importance of security to both the individual and the society, and that it is a universal legitimate necessity for advocacy. The Islamic method of da’wah aims at building an individual and societal systems through which is actualized for both Muslims and non-Muslims alike. A Muslim should be a good representation of Islamic da’wah and a security measure to everyone around him. The comprehensive security can only be achieved when man cohabits harmoniously with himself and other creatures around him, and this is clearly indicated through following the Islamic da’wah guidance and fundamentals in the Qur’an and Sunnah.Keywords: Societal security, Fundamentals, Islamic da’wah, Societal security.ملخصالدعوة الإسلامية لها دور متميز في ترسيخ القيم والمباديء الحياتية في المجتمع، ومن أهم هذه القيم قيمة الأمن، حيث الحاجة الى الأمن بمفهومه الشامل للفرد والمجتمع،إن حياة الإنسان المعاصر تعاني من موجات متنوعة من الاضطراب وعدم الأمن؛ سواء الأمن المادي الذي يتمثل في توفير الغذاء والدواء، أو الأمن النفسي والقلبي الذي بسببه تتحقق راحة البال وسعادة النفس. تهدف هذه المقاله إلى كشف دور الدعوة الإسلامية في تحقيق الأمن  من خلال القرآن والسنة، والرد على المتهمين للإسلام بأنه دين عنف واضطراب، واعتمدت المقالة المنهج الوصفي التحليلي الاستقرائي. وقد خلص البحث إلى عدة نتائج منها: أن الدعوة الإسلامية أداة فاعلة ومهمة في إبراز أهمية الأمن على الفرد والمجتمع وأنه ضرورة كونية وفريضة دعوية شرعية. أن منهج الدعوة الإسلامية يهدف إلى بناء نسق فردي واجتماعي  يحقق الأمن للمسلم وغير المسلم.أن الفرد المسلم يجب أن يكون  صورة  طيبة للدعوة الإسلامية وأداة أمن وطمأنينة لكل من حوله.أن الأمن الشامل لا يتحقق إلا بانسجام الإنسان مع نفسه وسائر الأحياء، ويكون هذا بصورة أوضح من خلال اتباع توجيهات ومقومات الدعوة الإسلامية في القرآن والسنة.الكلمات المفتاحية: الأمن المجتمعي – مقومات- الدعوة الإسلامي

A BRIEF EXPLORATION OF THE ISLAMIZABLE YORUBA ART AND CULTURE

Art and culture it is believed cannot be simply defined. This is based on the complexity of the notions and connotations they both imbibe. A similar difficulty it is faced when determining what is religious, particularly Islamic, in art and culture and what is not. Bearing in mind the complexity of both the definition and the conception, this paper attempts a general definition than can be considered by all sundry and attempts to draw closer some conceptual usages that would not be alleged as taking one beyond the boundary of religion. Islam is both an inclusive and exclusive way of life, and as such is expected to be tolerant in most cases. Art and culture derived from natural instincts would not in any way and form go against Islamic injunctions, if properly dissected and appropriately elucidated. There are many aspects of Yoruba art and culture that are still maintained both during and post adventure of Islam among the Yoruba community. Moreover, Islam has been silent on some others, not giving consent not disproving, due to lack of a direct prohibition from the Shariah law and the Muslim scholars. Art and culture cannot be strictly placed under the category of haram (prohibited acts), and it is the position of this paper that whether we like it or we like it not art and culture are both part of us and so shall we manage them with our ways of life (religion). The paper likes to conclude that the misplacement of the artistic and cultural concepts stem from the misappropriation and misrepresentation of what art and culture are and what they are not. Art and culture are just what they are, and are not what they are not, a water-concept of life that is seldom felt but hard to jettison