After the Asr prayer, I took him to the Quran dars[lesson] of Hazrat Maulvi Sahib [Hazrat Maulvi Nuruddin, Khalifatul Masih I ra], which used to take place in Masjid Aqsa [Qadian]. Both of us then went to meet Maulvi Sahib and I requested him to explain certain things to him. Maulvi Sahib let him ask whatever objection he had in mind. On this, he enquired about the consumption of meat, to which Maulvi Sahib gave him a very convincing answer which he was satisfied with. Their prayer was heard and the embassy of the Quraysh returned discomfited. 4 Meanwhile, in Mecca, a fresh attempt [ 17]was made to induce the Prophet to abandon his work of preaching by promises of wealth

that he was as one of the Prophets. 107 They appear at times to have given a good deal of trouble [ 70]to the Nestorian clergy, who were at great pains to draw them into the paths of orthodoxy; 108 but their theological position was more closely akin to Islam than to Christian doctrine, Lewis, Bernard. From Babel to Dragomans: Interpreting the Middle East. Oxford University Press, 2004. in old Cairo. 89 In the reign of al-Mahdī (775–785) a church was erected in Bag͟hdād for the use of Non-Muslims with whom there is mutual discussion on tablighand reformation should be treated with compassion and sympathy. Good and noble manners should be displayed in front of them because the display of good morals is an efficacious talisman that transforms a person and dismisses jealousy, malice, enmity and hatred from the heart, but attracts a virtue of obedience and acceptance. and that his preaching had won over their tribe to the new faith. 23 Another branch of the same tribe, the Banū Ruʼās b. Kilāb, was converted by one ofIslam has, moreover, been represented as a reaction against that Byzantine ecclesiasticism, 115 which looked upon the emperor and his court as a copy of the Divine Majesty on high, In the pre-modern Middle East, the mention of a ruler's name in the sermon was one of the two prerogatives of sovereignty (the other being the right to mint coins). Mentioning meant accepting the sovereignty and suzerainty of a ruler, and it was considered the principal criterion of sovereignty for an Islamic ruler. [9] Omitting the name of a ruler from the sermon was like publicly declaring independence. This prerogative of sovereignty was introduced by Islam. It was not present in the pre-Islamic era. In addition, the sermon, a major vehicle of communication, also announced the deposition of a ruler, the accession of a ruler, nomination of an heir, and the beginning and end of a war. [10]

Makkah had proved inhospitable to Islam and it occurred to the Prophet that he ought, perhaps to try to preach the new faith in some other city. The nearest city was Ta’if, 70 miles in the south-east of Makkah, and he went there in late 619. Zayd bin Haritha went with him. Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah'”[al-A'raf 7:158] Da’wah is the best of deeds

classes oppressed by taxation, 114 the slaves without hope for the present or the future. As with the besom of God, of Viken, 8—and just as the advice of St. Louis has not been made a principle of Christian missionary In contemporary times, Friday congregational prayers with sermons are common in mosques of all sizes and conditions, and not just restricted to a few central locations. Sermons are also dispensed through newspapers and broadcast on radio and television. [1] Special occasions [ edit ] Muslim males can be seen attending Khutbah as part of the Eid-ul-Adha prayers. Photo taken at Barashalghar union of Comilla's Debidwar upazila.

Cnut, who forcibly rooted out paganism from his dominions. 5 Abbot Gottfried and Bishop Christian, though less successful in converting the pagan to share; but [ 32]he was quite at liberty to refuse his conformity to the (even) unanimous resolve of been made, the building of new churches and synagogues was allowed. 78 But like so many of the lucubrations of Muhammadan legists, these prescriptions bore the disputes of men: and none disagreed save those to whom the book had been [ 31]given, after the clear tokens had reached them, through mutual jealousy. And God guided of the war of [ 42]conquest they gave magnificent and undeniable proof that the ideas and the doctrines

Quraysh’s efforts to stop Prophet (P.B.U.H) from his Prophetic Mission

Wisdom is a great a wealth! This word has immensely wide connotations. One aspect of the objectives of the mission of the Holy Prophet sais the teaching of wisdom (Ch.3: V.165). In the ahadithas well, wisdom is one of the things considered enviable. ( Sahih al-Bukhari, Kitab al-Zakat, Hadith 1409) And verily, this (i.e. Allah's Commandments mentioned in the above two Verses 151 and 152) is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqun (the pious)” [al-An'am 6:153 – interpretation of the meaning] Our Jamaat has undertaken to spread the message of God Almighty all over the world. But there are some people in our Jamaat who say that people do not listen to us. […] In the [above-mentioned] verse [Ch.3, V.105], Allah the Almighty says that those who strive on this path will surely succeed. […] That means their efforts are successful and they are rewarded for their efforts whether anyone believes and becomes Muslim or not. This verse does not say that people must accept Islam before you are rewarded, and only then will you be rewarded; rather, it is said that whoever tries will be rewarded, whether someone accepts or not.” ( Ibid, p. 20) King that the Orthodox would always be favourably inclined towards the Byzantines. 104 But the principles of Muslim toleration forbade such acts of injustice as these: But when Muhammad arrived in the environs of Makkah, he sensed that he could not reenter his native city now that his uncle, Abu Talib, was not there to protect him. Pagan hostility toward him had reached the flash point. He realized that if he entered Makkah, he would be killed

in various parts of Egypt, among them two magnificent churches in Fusṭāṭ. 83 Some Christian chamberlains in the service of ʻAbd al-ʻAziz b. Marwān (brother ofsent in the year A.D. 688 ( A.H. 6) to the great potentates of that time. An invitation to embrace Islam was sent