The pivotal element around which all tussels and conflicts are centered is that of thought and belief, though the level of though and belief of the former `jahili’ people was indeed primitive. Despite their primitive nature, they were employed in opposing the message that called mankind to the unity of Allah, belief in Him, the revelation, prophethood, the hereafter, regards the intellect as a means of cognition and faith and employed the purity of human nature and mental reasoning in the material world in order to reach that faith and belief.
The ideological tussels, through the efforts of the `jahili’ intellect, was directed toward casting doubt on the call of the Prophets (s.a.w.), the principles of faith in Allah, the Glorious, the methods and organization of the divine thought and the ability of the Islamic enterprise in uplifting and developing human life. That opposition has indeed evolved from its primitive stage to the stage of theories with scientific and philosophi-cal coloration. These includs the founding of schools, theories, philosophies and methods of investigation and thought, all for the purpose of continuing the fight against faith in Allah and in the everlasting divine message, on a planned and organized platform. There-fore, the two paths are:
The path of belief in Allah, the Glorious, and that of disbelief and perversion.
Surely, to face the war of thought equipped with modern theories and means is the responsibility of the Muslim scholars, intellectuals and writers, missionaries and Islamic organizations such as the centres for studies, libraries, schools, universities, publishing houses, mass medias and the Islamic states. This war will entail establishing a permanent presence in the ideological battle field that is launched by organizations and mass mobilization agencies against Islamic thought. It is also in need of an ideological work planned and theorized according to well studied and practical foundations.
Perhaps, the most prominent foundations to consider before entering the battle field at this level are:
1-The Muslims should be equipped with the original Islamic thought by resorting to its first principles; the Qur’an, the `sunna’ and the Prophetic biography. They must also study the secondary sources of the Islamic knowledge namely; the ideological sources, jurisprudence and the principles of jurisprud-ence and studies in the Islamic history, sciences of the Qur’an and hadith and contemporary Islamic culture. In order to achieve all this, it is necessary to establish institutes, schools, study circles, research centres and special libraries where missionaries can be specially trained on the issue of Islamic propagation.
2- To provide the missionaries with the knowle-dge of modern culture and methods such as psychol-ogy, publicity and studies on public opinion, sociology, English and French languages, and the mastering of the Arabic language for the non-Arab missionaries. Acq-uiring these branches of knowledge will enable the propagator to understand man and his society and the method of interacting with him. It is imperative to train the missionary on the procedures of `tabligh’ and association with others and how to enter into intellec-tual dialogueâ€¦etc.
In order for a propagator to acquire knowledge and information, it is most desirable for us to prepare them so as to specialize on the issue of `tabligh’ in a particular region of the world, so that all his efforts will be concentrated in the region for which he is trained. It is therefore, necessary for each missionary to study the situation, condition and language of his appointed region. 3- To provide the missionaries with scientific and practical means needed for their task.
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