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Section 4. Regional studies and socio-economic geography
DOI: http://dx.doi.org/10.20534/AJH-16-9.10-41-43
Muhamed Mustafi, PhD in Philology As. Professor of Arabic Language
Faculty of Islamic Sciences Skopje, Macedonia
Islamic concept of dialogue
"O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted."
(Quran, 49:13)
Abstract: The issue of Islamic concept of dialogue and toelrance is essential because it has to do with the spirit of the movement that changed the history of human thought, and for this reason, the study of this phenomenon implies the study of Islamic thought throughout society since its establishment until today.
Studies of this issue are made by Muslims and non-Muslims. This concept motivated me to deal with the understanding of Islamic concept of dialogue, the source of Islamic concept of dialogue, the civilization concept of Islam, the educational and sociological concept and the ways of its spreading.
The issue of Islamic concept of dialogue confirms the fact that Islam has had two specific responsibilities: developing its own authentic values and protecting the identity of the other values.
Keywords: Religion, Islam, dialogue, civilization.
The author of this article is teaching the Arabic language at the Faculty of Islamic Sciences in Skopje, Macedonia.
The topic of dialogue is regarded as one of the away of illusions and should not belong to the world
most important topics in the contemporary period that feels superior to the values of the others. as it was in the past and as it will be in the future Thus, only through this method can be under-
because this issue defines the position of the value stood that the man is objective during his reviews
of a nation, culture or civilization crossing intervals and analysis of the values of the dialogue. and periods of history. The Islamic concept ofdialogue is general and eval-
Every civilization is characterized by specific fea- uates all areas oflife, offers no neglect nor a particle of it. tures which connect man with dialogue. Consider- The Islamic civilization serves human dialogue,
ing the mutual relation that determines the value of and in this context, Shaykh Abdurrahman Haban-
human rights as part of human society and civiliza- naqa says: " The civilization progress is divided into
tion, we see that the man who belongs to a civiliza- three groups:
tion or is in the position to defend any particular 1. The first group serves the body and deals
civilization, could be charged with emotionalism with issues of life, the causes of satisfaction and plea-
The one that gives his view on this topic should be sures, blessings, love and lust.
Section 4. Regional studies and socio-economic geography
2. The second group serves society and is concerned with the principles of the existence of the system, legislation, law, the proliferation of social goods and blessings.
3. The third group relates to the individual and society, ie their happiness as individuals or as a society. Such happiness is universal and eternal because it starts from the moment of human consciousness..." [1].
A Muslim does not deny the existence of other civilizations, but his concept of the universal dialogue binds him to feel his responsibility and correct the misconceptions that relate to the dialogue between the civilizations.. Islamic civilization's soul does not deny other cultures but interferes with them.
The well known scholar Mustapha Siba'i speaks on the characteristics of Islamic civilization and says: "Our civilization is a serie of human civilization series but it is distinguished by the following characteristic: " Tolerance." [5, P. 45-51].
Islam is the main factor that affects the brain and makes Muslims to take part into the other cultures and civilizations, starting from the beginning of divine revelation before 14 centuries until today. Shaykh Abdurrahman Habannaqa speaks about the method of civilization progress saying:
1. Revelation or inspiration;
2.Intellect and scientific research;
3.Benefits of experiments, empirism and practical activity [1, P. 12].
According to the well known scholar Mahmud Abbas Aqqad, one can meet the culture in the best way and the most appropriate method without relying solely on one source of science knowledge. In addition to the words of Shaykh Abdurrahman Habannaqa about the progress of civilization and Muslim civilization source, Aqqad speaks in great detail and says: "This Perfect civilization which is supported in this way, is convenient at any time, especially in our time, which is distinguished with different cultural color scene. At this time there are a large number of crops, the spread of their approach and their literature, and who can not read the major works, can read encyclopedias, and who can not do such thing, he can follow discussions and news papers asking requested clarification" [2, P. 171].
We need to clean our society from the wrong interpretations.. Nothing is individual and the civilization responsibility has an obligation to be in favor of individual and social development. So, no civilization can be formed if we claim separation between body feelings, between science and education, between the needs and taste of the brain [2, P. 176].
During the lecture in Allahabad city in 1930, Muhammad Iqbal says: "There is a lesson that I have learned from the history of Islam, but, by God, just a lesson." This lesson contains all what it takes to teach a man, namely the fact that in the most difficult times and in more complex problems, Islam has protected the lives of Muslims and non-Muslims. "His deep conviction is based on historical facts and arguments, ie the fact that Islamic concept does not share the individual from society. So the Muslim says " I" only when he is within society.
The principles of Islam are in favor of the individual and society at the same time and relate motto: "Faith (Iman) in God." Belief in God is considered as the principle of openness of the creature to the Creator, and this sincerity will be complete if done within the society, in the relationship between man and society through compassion, wisdom and justice, which the Almighty God has set for believers and guaranteed to be happy. Such ways of life provides full equality between all. These are the principles of true civilization that makes a happy society [3, P. 3].
A Muslim does not accept that civilization entails no social progress, psychological, and intellectual within the divine religious principles because, otherwise, it would have negative repercussions, chaos and the noble development will not be realized [1, P. 17].
Such concept of dialogue can be seen in literature, philosophy, science, soufism, justice, art and music. Nothing moves outside such parameters, and therefore, nothing can exist outside this framework.
The essential spirit of this concept is inspired from the divine world, and it inspires confidence and human evaluation.
This 'principle of movement in the structure of Islam' [6, P. 195] is a religious and intercultural movement, and it accepts no static concept of dia-
logue because everything is a living organism and has a common aim.
From the time of the Prophet a. s. and during the development of Islamic thinking, the holders of the ideas were not people who rely on passive mentalities but creative intellect, and this confirms the principle that 'society is a living creature and the challenges faced by mandating constant change [8, P. 3].
The Islamic civilization voice echoes the full harmony feelings with outside world, and this harmony forms the perfect man in a perfect dialogue.
We note that the idea is fed by the religious opinions of the Qur'an, and so, 'at any moment, we see a filigree of Quranic text or words of the Prophet... [4, P. 195].
Islamic concept of dialgue is a result of the meticulous process of thinking. It has not been formed outside the world of divine inspiration, but within, and this is the reason that it can not exist outside these demensions. 'For connoisseurs of the Islamic worldview, it is not difficult to see that thought is always regarded as the most important ingredient of human life and that it should be given attention to it before anything else [9, P. 69].
So, the Islamic civilization is not a mirror of ideas to be found in the dreams of a poet or a thinker as the 'Divine Comedy' of Dante Alighieri, but represents the reality of the interpreted divine that creates visible foundations of the dialogue in the inner world of man and outside him by forming a broad universal concept.
References:
1. Abdurrahman Habannaka, Usulul-hadaratil-islamijjeti wa wasailuha, edition 2, Darul-ilmi, Damascus-Beyrout, - 1980.
2. Mahmud Abbas Aqqad, Al-islam wal-hadaretul-insanijjetu, manshuratul-mektebetil-misrijjeti, Saida-Beyrout.
3. Ahmad Ali Mul-la, Etherul-ulemail-muslimin fil-hadaretil-urubbijjeti, Darul-fikri, edition 2, Damascus, - 1981.
4. Kristeva Julija, Prelazenje znakova, Svjetlost, Sarajevo, - 1979.
5. Mustapha Siba'i, Min rewai'i hadaratina, El-maktabul-islamijj, Beyrout- Damascus, - 1985.
6. Ikbal Muhamed, Obnova vjerske misli u Islamu, Islamska Zajednica, Sarajevo, - 1979.
7. Muhammad Iqbal, his lecture at the annual congress of Muslim League in Allahabad in - 1930.
8. Montgomery W. Watt, Muslim intellectual, University press, Edinburgh, - 1971.
9. William C. Chittick, Shkence e kozmosit, shkence e shpirtit, from English into albanian Edin Q. Lohja, Zemra e Tradites, Tirane, - 2011.
