Non Muslims To Islam example essay topic

dsfsCitain this January to take part in a seminar entitled 'Building Bridges: Overcoming Obstacles in Christian-Muslim Relations'. Tony Blair also praised these Christians and Muslims for coming together at the conference being hosted by the Archbishop of Canterbury, George Carey, to promote post-September 11 dialogue. The is same George Carey who in November 2000 said he believed the use of military force, which has resulted in the murder of tens of thousands of Muslim lives in Afghanistan, was necessary". Opening the two day seminar at Lambeth Palace, the mischievous globe trotting prime minister of Britain hailed the growing significance of inter-faith dialogue as a contribution to solving world conflicts and defeating 'warped and perverted' religious extremism. 'Dialogue finds its echo in the wider community where people do not have the understanding that they should have of the common values, heritage and traditions that unite faiths,' he told the Muslim and Christian attendees. Those present, included from the Muslims Prince Hassan of Jordan, and Mustafa Ceric, the Grand Mufti of Bosnia.

The meetings were in private and their deliberations are not expected to be made public for some time. The Archbishop of Canterbury, Dr George Carey, is also to sign an agreement with the Grand Imam of al-Azhar al-Sharif, Dr Mohamed Sayed Tanta wy as part of another programme of dialogue between Anglicans and Muslims. The signing will take place during a ceremony at Lambeth Palace on January 30th. To establish " brotherly relations" the agreement states.

The idea of interfaith dialogue: The idea of interfaith dialogue which is being circulated nowadays, is a foreign, evil and western idea which has no basis in Islam. This is because it calls for mutual partnership between religions. So it calls for a new fabricated religion which the Muslims will profess instead of Islam because the advocates and those who call for this idea are the western themselves. This idea is not a new one but started internationally in 1932 when France sent representatives to negotiate with the men and scholars of al-Azhar about the idea of uniting the three religions; Islam, Christianity and Judaism.

After the failure of Kafir westerners in distancing the Muslims from their 'Aqeeda via the missionaries, orientalists, cultural works, the media intellectual and political deception, they resorted to official ways in their countries and the in the countries of their agents. They began to hold conferences and seminars and establishing centres of study in their country and in the Muslim lands like the Oxford centre for Islamic studies, the Centre for Middle Eastern studies in the British university of Durham, the American college of the Holy Cross, Rabia the royal academy for the study of Islamic culture, the university of Aal al-Bayt and the World Council of Churches etc. They deliberately used terminologies and shiny general expressions which indicate meanings which are not defined in order to mislead and deceive. Some examples of which are: regeneration, opening up to the world, human civilisation, universal sciences, the need to have peaceful coexistence, discarding partisanship and extremism, globalism etc. They mixed the concept of science and culture, and culture and civilisation in order to take this confusion as justification to attack those holding onto their specific way of life by saying that they are against science and against the civilisation arising from it and accused them of being reactionary and backward. Though the issue in Islam is not as they claim.

Islam, opens its gates to science and the civilisation that arises from this science and it closes them in the face of any culture or civilisation that is other than the culture and civilisation of Islam, because they constitute thoughts and concepts related to the behaviour of the human being, which has to be controlled by the Islamic concepts about life. And they paint certain capitalist thoughts in glowing tones to the Muslims and they sell them by saying that they do not contradict Islam until some Muslims considered them as being from Islam. Like Democracy, freedom, pluralism, socialism and others. While they denounce certain Islamic thoughts and describe them as uncivilised and not fit for this age, such as Jihad, the Hu dood, polygyny and other shari'a rules. And they subjected the study of the Islamic texts to the capitalist way of thinking which makes the reality the source of the rule and not the subject of the thought. And makes benefit the criterion in adopting or leaving the rule and not the Hala al and the Hara am.

Which pushed some Muslims to invent certain principles which do not rely on the Shari'a texts to understand Islam. Like: the Fiqh of the reality, the Fiqh of balances, necessity permits the prohibited things and others. Which has resulted in the dilution of certain rules of Islam and the non-differentiation between the foreign rule from the original rule. And between what constitutes Kufr and what constitutes Islam. Thus Riba (usury) has become permitted and martyrdom has become suicide.

The Kuffar who are supervising the dialogue are embarking on the generalisation and widening of the scope of the dialogue. So it will not remain restricted to a few in the conferences and seminars. Rather it must include all sections of society from the men, women, educated and labourers / workers. This is done via the universities, institutes of study, parties and associations and by attaching the western civilisation in economy, social sphere, politics, education etc. Thus, capitalism - according to their claim- is humane, rational, freedom and democracy. It is the new and successful culture.

As for Islam it is blind faith, despotism, heritage. And it is the rule of religion, which accepts slavery and polygyny. It is an uncivilised / barbaric religion! The true viewpoint of the West towards Islam: Indeed the West, which calls for dialogue with the Muslims and heads conferences of dialogue, views Islam as an enemy. This viewpoint is the motive for the dialogue and this viewpoint governs and directs the dialogue.

Thus the encyclopaedia of French culture which is the reference for every researcher states that the Messenger Muhammad (saw) is: a killer, antichrist, kidnaps women and the greatest enemy to the human mind'. Like wise most of the text books in Western Europe describe the Messenger Muhammad (saw), Islam and the Muslims with most ugliest of descriptions. Recently, the following has been mentioned in the book 'The End of History' of the American thinker Fujiyama:' the Capitalist system is the eternal salvation for man on earth. And that Islam despite its weakness and disintegration, threatens this new victorious way of life (i.e. capitalism) '. The former General Secretary of NATO (Javier Solana): 'Fundamentalist Islam is the danger which threatens the geopolitics of the future'. And the orientalist Bernard Lewis said about Islam: They are contradictory.

There is no scope for dialogue. And Samuel Huntington, professor of political science in the American Harvard and the director of the institute of strategic studies said: 'The clash between cultures will dominate the foreign policy. The dividing lines between the cultures will be the battles lines of the future'. Then he says: 'Religion vehemently distinguishes itself and it is clear to the people.

A person can be half French and half Arab... but it is difficult for a man to be half catholic and half Muslim... ' When these statements are compared with the hostile actions which have come from the West against Islam and the Muslims like the Crusades, extermination of Muslims in Spain, destruction of the Khilafah state and afterwards the establishment of the Jewish state in Palestine and the characterization of Islam and the Islamic movements as terrorist and extremist. When we compare these statements we realise the meaning and aims of the dialogue the Kafir West is establishing with the Muslims. The aims of the dialogue: The primary aim which the capitalists are working to achieve from the dialogue between religions and cultures is to prevent the return of Islam to life as a system. This is because it threatens the continuation of their ideology and culture and will destroy their interests and influence. As for other partial aims which serve the primary aim they are various.

Thus, they aim to paint the world according to the colour of the capitalist civilisation especially the regions in which the Muslims live, to take the place of the Islamic civilisation. So that it will be easy for them to obliterate the Islamic culture from the minds of the people. And they will do it by shaking the confidence of Muslims in the Islamic culture and its sources in order to neutralise Islam in the battle of the struggle of civilisations by stripping it off from its most important char acteristic's which distinguish it from the rest of the religions. And that important characteristic is the political aspect of Islam with which the Khilafah state would be established to look after the affairs of the people by the rules of Islam and carry it to the whole of mankind. They also aim to shape the personality of the Muslims anew such that he finds no shame in leaving the Wa jib and doing the Haram. Then they aim to corrupt the Islamic taste... such that he does not hate Kufr and the Kafir een, and he does not enjoin the Good and forbid the Evil.

With this they remove the cultural immunity of the Islamic Ummah with which they resisted any foreign element and remove the emotional and intellectual barriers which threaten the capitalist cultural existence in the Muslim countries. Thus, preserving their influence and interests becomes easier and they insure their survival and continuance. The intention behind this dialogue, which the Kuffar and the agent rulers guard in the Muslim countries, and with them an entourage of scholars and thinkers, is to create a new religion for the Muslims. It is based on the creed of separating religion from life.

It contains legislation for mankind instead of Allah (set) the Creator of mankind being the legislator. ' And they will never cease fighting you until they turn you back from your Deen' [2: 217] And ' Never will the Jews nor the Christians be pleased with you (O Muhammad [saw]) till you follow their religion'. [2: 120] And since the basis of the Islamic culture is the Islamic 'Aqeeda and the basis of the western culture is the capitalist 'Aqeeda then merging them is impossible. So the intention behind the dialogue led by the Kafir West is the work to make the Muslims abandon their Islamic concepts on account of the capitalist thoughts.

This is because they realise that the combination of two contradictory beliefs is impossible. Thus the dialogue between religions and cultures to manufacture a new human civilisation is unrealistic. There must be an intellectual struggle between religions and cultures to know the truth from falsehood, the weak from the stout, the good from the evil:' Then, as for the foam it passes away as scum upon the banks, while that which is good of mankind remains in the earth'. [13: 17] As for the dialogue to which they call, it is a dialogue from one direction represented by the enemies of Islam with the aim of destroying Islam, the Islamic culture and the Islamic Ummah. Therefore, the Muslims must perfect the necessary tools of struggle, which is represented in the reestablishment of the Khilafah state, which will plunge into the intellectual and material struggle to spread the sublime Islamic culture to take the place of the false and corrupt cultures. Inviting non-Muslims to Islam: Indeed, inviting non-Muslims to Islam is a matter Allah (set) has made obligatory on the Muslims.

The Muslims have been doing this for 14 centuries and still call others to Islam whether they are from the People of the Book or not. He (saw) said in his letter to Heraclius, the emperor of Rome: Verily, I invite you with the call of Islam. Embrace Islam and you shall be safe and Allah will grant you the reward twice. But if you turn away then upon you will be the sin of the people under your rule' Thus, our call to the non-Muslims is an invitation to have conviction in Islam and abandon Kufr. 'Invite (mankind, O Muhammad (saw) ) to the way of your Lord with wisdom (Hikmah) and fair preaching (maw " iz ah hasan ah), and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided' [TMQ An-Nahl: 125].

'And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better, except with such of them as do wrong' [TMQ Al-'Anka but: 46]. He (set) addressed Musa and Harun: 'Go, both of you, to Fir " awn, verily, he has transgressed (all bounds), and speak to him mildly, perhaps he may take warning or fear Allah' [TMQ Ta-Ha: 43-44]. These aya at show the way in which one should invite to Allah (SWT). As opposed to interfaith conferences which are not invitations to Allah and His Deen but deadly plans of compromise. The Da " was to non-Muslims is to convince them of Islam. This is undertaken by individuals in all times, and the state must undertake it with the practical method, which is to rule the non-Muslims with the rule of Islam, in order that they can see the Light and of Islam and enter Allah's (set) Deen in crowds.

It is the Da " was which the individual and the State should undertake with Hikmah, i.e. with the rational proofs, cogent argument and the persuasive speech. It is to confront the erroneous thought with the correct thought so that people will see the corruption of the erroneous thought. This is because it exposes the fallacy of falsehood and illuminates the face of truth. As a consequence it will be a fire that burns corruption, and a light that guides to goodness. The Que " an has come with decisive proofs, convincing arguments and it addressed the mind so that it reflects upon and contemplates the dominions of the heaven and the earth, and through this contemplation arrives at the conclusion that this universe has a creator which has created it. 'Do they not look at the camels, how they are created?

And at the heaven, how it is raised? And at the mountains, how they are rooted and fixed firm? And at the earth, how it is spread out?' [TMQ Al-Ghashiyah: 17-20] 'And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Until, when they have carried a heavy-laden cloud, we drive it to a land that is dead, then We cause water (rain) to descend thereupon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed' [TMQ Al-A'raf: 57].

However it is not from the Hikmah to be lenient or appeasing. Neither is deliberation, slowness, moderation or diplomacy from Hikmah as are often the characteristics of such interfaith dialogues. None of these are from the meanings of Hikmah. Hikmah means the proof or argument. The Messenger (saw) when he carried the Da " was to Islam did not appease the people of Makkah and nor did he flatter them or compromise with them.

Rather he used to warn them, 'Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it' [TMQ Al-Anbiya: 98]. And 'Perish the two hands of Abu L ahab, and perish he!' [TMQ Al-Masa d: 1] And 'And obey not everyone who swears much, - and is considered worthless. A slanderer, going about with calumnies. Hinderer of the good, transgressor and sinful.

Cruel, - after all that base-born (of illegitimate birth) ' [TMQ Al-Q alam: 10-13]. The Da " was to non-Muslims should be conveyed by the individual and the state as a beautiful reminder, i.e. affecting the emotions when addressing the mind, and inciting the thoughts when addressing the emotions. In this manner the Da " was enters the hearts with kindness, and the emotions deepen with gentleness. Kindness in the speech, more often than not, guides the intimidated heart and brings close the hearts that are averse. He (set) addressed His noble Messenger (saw), 'And by the Mercy of Allah, you dealt with them gently. Had you been severe and harsh hearted, they would have broken away from about you; so pass over their (faults), and ask (Allah's) forgiveness for them; and consult them in their affairs' [TMQ Ale-Imran: 159].

The Da " was to non-Muslims should be the way that is the best in argument: 'And argue with them in a way that is better. ' [TMQ An-Nahl: 125]. It is the discussion where the subject is restricted to the thought. It does not move to any personal or side issues. It will take an opposing or confronting role by providing the honest proofs and refuting the false proofs whilst seeking to arrive at the truth.

'Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him!' [TMQ Al-Anbiya: 22] 'Had it been from other than Allah, they would surely have found therein many contradictions' [TMQ An-Nisa: 82]. In all circumstances the word of truth must be spoken. One should have patience over any harm; one should have the Sabr (patience) of the believers who work and not the Sabr (patience) of the submissive ones who surrender to the secular and submissive reality that is being shaped post September 11th. Bukhari narrated from 'Uba dah b. Saam it who said: We gave Ba " yah to the Messenger of Allah (saw) to hear and obey in ease and hardship, and that we should not fight those in authority, and that we should speak the truth w.