خرید و دانلود فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam

فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam؛ انتخابی مطمئن برای ارائه‌ای حرفه‌ای

اسلایدهایی آماده برای استفاده:

فایل فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam شامل 120 اسلاید با طراحی دقیق و ساختاری استاندارد است که برای ارائه‌های رسمی یا چاپ، کاملاً مناسب و آماده استفاده می‌باشد.

ویژگی‌هایی که فایل فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam را متمایز می‌کند:

• طراحی بصری حرفه‌ای:فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam با بهره‌گیری از رنگ‌بندی هوشمندانه و چیدمان اصولی جهت انتقال بهتر مفاهیم ارائه.
• سهولت در اجرا: تمامی اسلایدها از پیش تنظیم شده‌اند و بدون نیاز به ویرایش، قابل استفاده هستند.
• وضوح بالا و نظم ساختاری: کیفیت بالای عناصر گرافیکی و هماهنگی کامل در نمایش، تجربه‌ای بدون نقص را فراهم می‌سازد.

استاندارد بالا در تولید محتوا:

فایل فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam با رعایت اصول حرفه‌ای طراحی شده و عاری از هرگونه ایراد گرافیکی یا ناهماهنگی در نمایش می‌باشد.

نکته مهم:

در صورت مشاهده نسخه‌هایی با کیفیت پایین‌تر، توجه داشته باشید که ممکن است نسخه‌های غیررسمی باشند. نسخه اصلی فایل فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam تنها از طریق منبع معتبر در دسترس است.

هم‌اکنون فایل فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam را دریافت کرده و ارائه‌ای حرفه‌ای و متمایز تجربه نمایید

بخشی از متن فایل پاورپوینت کامل The Prophet’s plans to disseminate Islam :

THE HOLY PROPHET COMMENCEDREFORMATION FROM A LIMITED CIRCLE

The wise men and leaders of a society chalk out a very extensive programme but start their work from a limited circle and as and when they achieve success they immediately make efforts for its extension and expand the sphere of their activities in proportion to their success, and make endeavours for its gradual advancement.
A wise person [1]enquired from the head of one of the big states of modern times: “What is the secret of your success in public matters “He replied: The way of thinking of westerners like us is different from that of you orientals. We always start a work with an extensive and well-calculated programme but commence it from a small place and make an attempt for its expansion after acquiring success. And if in the meantime we realize that the programme is not correct we immediately leave it and begin another business. On the other hand you orientals enter into a business with an extensive programme and begin the work from a big place and put the entire programme into action all at once. And if in the meantime you encounter a deadlock you have no way of return left, except bearing heavy losses. Besides this your spirit has been such that you always make hurry and haste, and you always wish to harvest your crop on the very first day. You desire to obtain the final result during the early days and this in itself is the most dangerous way of social thinking which makes man to come to a very strange deadlock.
We feel that this way of thinking is not related to either East or West. Mature, wise and knowledgeable persons always achieve their objects in this manner. The great Prophet of Islam also acted according to this admitted principle and propagated his religion for full three years without making any haste. He presented his religion to those whom he found to be deserving and ready from the point of view of thinking and capacity. Although his target was to set up a great world-wide State so that he might bring all people under the influence of one standard (the standard of monotheism) but during these three years he did not at all resort to general invitation. He made only special contacts with certain persons and invited to his faith those persons, whom he found to be deserving, fit and ready for embracing his religion. Consequently, during this period of three years he succeeded in guiding only a few persons.
During these three years the chiefs of Quraysh were intoxicated with the guardianship of the Ka”bah. As and when the Pharoah of Makkah (Abu Sufyan) and his gang came to know about the nature of his call and claim, they displayed a mocking smile on their lips and said to themselves: “The flame of his call too will die away soon like the call of Waraqah and Umayyah (who had become Christians as a consequence of the study of the Taurat and the Injeel and pretended to advocate Christianity in the Arab assemblies) and it will not be long before he will also join the caravan of those who have been forgotten!”
During these three years the chiefs of Quraysh did not take the slightest liberty with the Holy Prophet and always respected him. He, too, did not openly criticize their idols and gods during this period and remained busy in maintaining special contacts with clear-sighted persons.
However, Quraysh also woke up on the very first instance when the special invitation to the Prophet”s near relatives and general invitation to the public commenced and his criticism of the idols and of the anti-human ways and manners of Quraysh began to be talked about. They realized on that very day that there was a vast difference between his call and those of Waraqah and Umayyah. Secret and open opposition and strife, therefore, started. In the first instance he broke his silence before his relatives and thereafter pronounced his general call.
There is no doubt about the fact that deep-rooted reforms, which influence all spheres of human life and change the course of society, mostly stand in need of two strong forces – the force of speech and the force of defence:
۱. The force of speech so that the speaker may be able to state facts in an attractive manner and should convey to the general public his own personal ideas or those which he receives from the world of revelation.
۲. The force of defence so that in the event of danger he may be able to organize a defence line against the rush of the enemies. In the absence of this ability the flame of his invitation extinguishes in the very beginning.
The force of speech of the Holy Prophet was extraordinarily perfect and there is no denying the fact that he was a forceful speaker who could explain his religion with great eloquence. However, during the early days of his call, he was devoid of the second force, because, during these three years, he had been able to convert only about forty persons to his faith and it is evident that such a small group could not undertake his defence.
Hence, in order to acquire a defence line and to organize a central nucleus, the Prophet of Islam invited his own kinsmen to his faith before making a general call.
In this way he removed the deficiency of the second force and was able to construct an important an important fortification against the possible dangers. This invitation was at least useful in the sense that even if his relatives were not inclined to his faith they stood up to defend him on account of their fraternal and tribal sentiments, till the time arrived when his invitation impressed some of the chiefs of the nation and made another group inclined to him.
He also believed that the foundation of reforms rests on internal reform. Until a man attempts to restrain his own children and relatives from evil deeds, invitation extended by him to others can never be effective, because in that event the opponents will indulge in criticism and point out to him the conduct of his own relatives.
In view of these considerations Allah addressed the Prophet about inviting his relatives with the words: “Admonish your nearest kinsfolk” (Surah al-Shu”ara, 26:214), whereas with regard to the general call He said: “Manifest that for which you have been made responsible and remain away from the polytheists, for we will protect you from the enemies. (Surah al-Hijr 15:94)

THE MANNER OF INVITING THE KINSFOLK

The manner of the Prophet”s invitation to his kinsfolk was very attractive, and the secrets of this manner of invitation become more clear later when the reality became manifest. While commenting on the verse “Admonish your nearest kinsfolk” almost all the exegetes and historians write that the Almighty Allah ordered him to invite his nearest kinsfolk to his faith. After necessary circumspection the Prophet ordered Ali, son of Abu Talib, whose age did not then exceed fifteen years, to procure food and also to arrange for milk along with it. Then he invited forty five elders from amongst Bani Hashim and also decided to divulge the hidden secret on that occasion.
Unfortunately, however, when the meal was over one of his uncles (Abu Lahab) said some privolous and baseless things and made the atmosphere uncongenial for the presentation of the subject of prophetic mission. The Holy Prophet, therefore, considered it expedient to defer the matter till the following day. On the next day he again arranged a feast. After the meal was over he turned to the elders of his family and began his talk by praising Allah and announcing His Oneness. Thereafter he said: “Indeed, the guide of a community never lies to his people, I swear by Allah, besides whom there is no god, that I have been sent by Him as His Messenger, especially towards you and generally towards all the inhabitants of the world.
Yes! O my kinsmen! You will die as if you were going to sleep and sometime thereafter you will be brought to life again and will receive a recompense according to your deeds. This recompense is the eternal Paradise of Allah (for the righteous) and His perpetual Hell (for the evil-doers)”.
Then he added: “No human being has ever brought a better thing for his people than that which I have brought for you. I have brought for you the blessings of this world as well as of the Hereafter. My Lord has ordered me to invite you towards Him. Which one of you will be my supporter so that he may become my brother, wasi (vicegerent) and successor amongst you”
When the speech of the Prophet reached this point, perfect silence had prevailed over the whole gathering and every one of those present was reflecting upon the greatness of the target and of his own fate in the long run. All of a sudden Ali, who was then a fifteen year old young man, broke the silence prevailing in the assembly. He stood up and said in a forceful tone: “O Prophet of Allah! I am prepared to support you.” The Prophet ordered him to sit down. He repeated the aforesaid words thrice but none except the same fifteen year old young man gave him the same reply. He then turned to his kinsmen and said “People! This young man is my brother, vicegerent and successor amongst you. Listen to his words and follow him”.
At this stage the meeting came to an end and those present turned to Abu Talib with smiling faces and said: “Muhammad has directed you to follow your son and to take orders from him and has declared him to be your elder”.[2]
What has been written above is the gist of the detailed version quoted by most of the exegetes and historians in different words except for Ibn Taymiyah, who holds specific views about the members of the Prophet”s family, none has doubted the authenticity of this tradition and all consider it to be admittedly a historical fact.

CRIMES AND BREACH OF TRUST

Distortion and misrepresentation of facts and concealment of realities is a clear case of crime and breach of trust; and during the course of Islamic history there has been a group of biased writers who have treaded this path and reduced the worth of their treatises on account of misrepresentations. The course of history and evolution of knowledge has, however, exposed them. Here is a specimen of misrepresentation of this type:
۱ As has been observed by the readers, Muhammad bin Jarir Tabari (died 310 A.H.) has narrated the incident of invitation to the kinsfolk in detail in his history. In his Tafsir [3] however, while commenting on the verse “Admonish your nearest kinsfolk” he mentions what he has written in his history along with the text and authority, but when he reaches the sentence: “Ali is my brother, vicegerent and successor” he alters the sentence and says: “Ali is my brother, and this and that”. And there is no doubt about the fact that to omit the words “my vicegerent and successor” and to substitute for them the word “etc.”” is nothing short of breach of trust.
He has not contented himself with this alone and has not only altered the interrogative remark of the Holy Prophet, but has also altered the sentence which the Prophet himself uttered about Ali (This is my brother and vicegerent and successor) and has again used the very word “etc.”.
A historian should be free and unbiased in recording facts and should write that which he has assessed and found correct, with unmatched bravery and candour. It goes without saying that the thing which prompted Tabari to omit these two words and to substitute two allusive words for them is the very religious bias of his, because he did not consider Ali to be the vicegerent and immediate successor of the Prophet. And as these two words clearly indicated that Ali was the wasi and the immediate successor, Tabari considered it necessary to defend his own religious attitude also, while commenting on the occasion of the revelation of the verse.
۲. Ibn Kathir Shami, who died in the year 732 A.H. has also treaded the same path in his history [4] which was treaded earlier by Tabari in his Tafsir. We cannot excuse Ibn Kathir on any account, because Tarikh-i Tabari itself forms the foundation of his history and he has clearly referred to Tarikh-i Tabari in arranging this portion of his book, but, in spite of this, he has failed to quote this matter from the said history and has, contrary to expectations, mentioned the event according to Tafsir-i Tabari.
۳. And then we come across the crime which has been committed by Dr Haykal, the former Education Minister of Egypt and the writer of “Hayat-i Muhammad” who has opened the path for the new generation for resorting to distortion of facts. It is rather strange that whereas in the preface of his book he has used very harsh words for the orientalists and accused them of distortion of facts and forgery, he himself commits the same thing, rather goes a step forward, because:
Firstly: In the first edition of the said book he quoted the incident in a mutilated manner and, out of the two essential sentences, recorded only one (viz. the Prophet turned to the elders and said: “Who amongst you will be my supporter in this task so that he may be my brother, wasi and successor) but totally omitted the other sentence which the Prophet uttered about Ali after expression of support by him, and did not at all mention that the Holy Prophet said about him: “This young man is my brother, vicegerent and successor.”
Secondly: In the second and third editions he went one step forward and omitted both the sentences from the two places and thus struck an irreparable blow to his own position as well as to that of his book.

PROPHETHOOD AND IMAMATE
ARE LINKED TOGETHER

The proclamation of the successorship (imamate) of Ali in the early days of the Prophethood of Muhammad goes to show that these two offices are not separated from each other, and when the Prophet of Allah was introduced to the people, his successor was also appointed and introduced on the same day and this shows by itself that prophethood and imamate are linked together and there is no distance between them.
This event clearly proves the spiritual heroism and bravery of Imam Ali, the Commander of the Faithful. For, in an assembly in which experienced and aged persons were drowned in reflection and astonishment, he pronounced his support and devotion with perfect boldness and expressed his enmity with the enemies of the Holy Prophet without treading the path of self-seeking politicians. Although at that time he was the youngest amongst those present so far as age was concerned, but this association with the Holy Prophet for a long time in the past had prepared his mind for the acceptance of the realities which the elders of the nation were reluctant to accept.
Abu Ja”far Askafi has been very eloquent about this event. Readers may refer in this connection to Sharh-i Nahjul Balaghah. [5]

GENERAL INVITATION

Three years had passed since the commencement of the prophetic mission of the Prophet. After inviting his nearest kinsfolk, the Prophet resorted to general invitation. During these three years he had guided some persons by special contacts to accept the Islamic faith, but this time he invited the general public openly to the religion of worshipping Allah, the One and the Unique One. One day he took his place on a high rock and said aloud: “Ya Sabahah”! [6]
The Holy Prophet”s call received attention. Some persons belonging to different families of Quraysh ran up to him. Then he turned to those assembled there, and said: “O people! Will you believe me if I tell you that your enemies have taken positions on the other side of this hill ( Safa) and intend attacking your lives and property” All of them said, “We have never heard anything false from you throughout our lives”. Then he said: “O people of Quraysh! Save yourselves from fire. I cannot do anything for you in the presence of Allah. I warn you of painful torture!” Then he added: “My position is like that of a watchman, who observes an enemy at a far-off point and immediately runs to his people for their safety and warns them of the impending danger by saying “Ya Sabahah” in the particular manner”.
These sentences indicate the basis of his invitation and religion. Quraysh were more or less aware of his religion, but these sentences created such a fear in their hearts that one of the leaders of infidelity (Abu Lahab) broke the silence of the people and said: “Woe be to you! Did you call us for this thing” Then the people dispersed.

THE ROLE OF FAITH AND FORTITUDE

The secret of everyone”s success lies in two things: Firstly, faith in one”s aim and secondly steadfastness and effort in the path of its attainment. Faith is the inner stimulant which perforce pushes man to his object and invites him day and night to attain his aim, because he firmly believes that his welfare, supremacy, prosperity and good end are associated with it. And, in view of the interest which man takes in himself, whenever he develops faith and confidence the strength of his faith automatically directs and persuades him to overcome all difficulties and keeps him away from every doubt, notwithstanding the fact that his prosperity may be dependent upon the attainment of a specific target. For example, a sick man, who knows that his remedy and welfare lies in taking a bitter medicine, takes it easily, and a diver who believes that there are precious gems beneath the tides of the sea throws himself into the mouth of the tides without any apprehension; and returns to surface, after achieving his purpose.
However, if the ailing person or the diver are doubtful about the achievement of their objects or do not at all believe in the usefulness of their job, they either do not take any steps in that direction or, even if they do, they are faced with hardship and anguish. Hence, it is the very strength of belief and faith which solves all difficulties.
Nevertheless, there is no doubt about the fact that achievement of one”s target is associated with difficulties and obstacles. It is, therefore, necessary for us to combat against those hurdles and to make necessary efforts in that behalf, so that all the obstacles may be removed with our full might. It has been said since olden times that wherever there is a flower (a prized object) there is also a thorn (difficulty) with it. The flower should, therefore, be plucked in such a way that the thorn does not prick one”s hands or feet.
The Holy Qur”an has mentioned this subject (that the secret of success lies in faith in one”s aim and steadfastness in its attainment) in a short sentence and has said: “As for those who say: “Our Lord is Allah,” and take the right path……….”
(Surah al-Fussilat, 41:30). (Viz. those who have faith in Allah and believe in a particular aim and then display steadfastness and fortitude, will definitely achieve their object and are helped by the angels).

STEADFASTNESS AND FORTITUDE
OF THE HOLY PROPHET

As a result of the special contacts of the Prophet before the “general invitation” and his indefatigable efforts thereafter, a selected and faithful team came into existence against the forces of infidelity and idolatry. The Muslims, who had embraced Islam secretly before the “general invitation”, developed complete acquaintance with those who responded to the Prophet”s call thereafter and the bells of danger rang in all the assemblies of infidelity and polytheism. No doubt it was quite easy for the strong and well-equipped Quraysh to crush a newly-born movement, but the reason for their being afraid was that the members of the movement did not belong to only one family but persons belonging to various families had also embraced Islam. Hence it was not easy for Quraysh to take a decisive action.
After mutual consultations the chiefs of Quraysh decided to remove the very foundation of this faith and the founder of the new religion by different means. They proposed to achieve this purpose by approaching him sometimes with allurements and at other times by extending to him various promises and occasionally by using threats and torture. For ten years Quraysh behaved in this manner and eventually they decided to kill the Holy Prophet. In order to save him, therefore, Allah ordered him to quit Makkah.
During the aforesaid period the chief of the family of Bani Hashim was Abu Talib. He was a man who possessed a noble nature and a magnanimous spirit, and his house was an asylum for the needy and the orphans. Besides being the chief of Makkah and possessing some offices with regard to the Holy Ka”bah he enjoyed a very high position in the Arab society and as he had been the guardian of the Prophet after the demise of Abdul Muttalib, the other chiefs of Quraysh approached him in the form of a group [7] and addressed him thus: “O Abu Talib!
Your nephew abuses our gods, speaks ill of our religion, laughs at our thoughts and beliefs and considers our forefathers misguided. Ask him to keep aloof from us or surrender him to us and refrain from supporting him”.[8]
The elder of Quraysh and the head of the family of Bani Hashim replied to them in a tactful manner and in a soft tone, and consequently they abandoned their activities. However, Islam was penetrating and expanding day after day and the spiritual rapture of the religion of the Prophet and the attractive and eloquent words of the Heavenly Book (the Qur”an) were lending support to it. The Prophet especially presented his religion before the people in the months in which fighting was prohibited, when a large number of pilgrims gathered in Makkah. His eloquent and sweet speeches and his attractive beliefs impressed many persons. In the meantime the Pharoah of Makkah also realized that the Holy Prophet had gained popularity amongst all the tribes and had acquired many followers amongst the settled and unsettled Arab tribes. They, therefore, decided to approach the Prophet”s only supporter (Abu Talib) once again and to make known to him the dangers to which the liberty of the Makkans and of their religion had become subjected owing to the propagation and expansion of Islam. Hence, they once again approached him jointly, and referring to their former demands spoke to him thus:
“O Abu Talib! You are superior to us in the matter of nobility and age. However, we met you earlier and requested you to restrain your nephew from propagating the new religion, but you did not pay any heed to our words. The position had now become unbearable for us. We cannot tolerate any longer that a person should abuse our gods and should consider us to be foolish and ignorant. It is necessary for you to restrain him from all these activities, failing which we will fight against him as well as against you, who are his supporter, so that the duty of each group should become specific and one of them should be wiped out”.
Abu Talib, the distinguished supporter and defender of the Prophet realized through his sagacity and perfect wisdom that it was appropriate to show forbearance to the people whose entire dignity of existence was now open to danger. He, therefore, adopted a peaceful attitude and promised that he would convey the sentiments of the chiefs to his nephew. No doubt this reply was given primarily with the object of quenching the fire of their wrath so that an appropriate way of solving the difficulty could be adopted later. Hence, after the departure of the chiefs he contacted his nephew and conveyed their message to him and incidentally, in order to test his faith in his own object, demanded a reply from him. However, while replying, the Holy Prophet uttered a sentence which is considered to be one of the outstanding and golden lines of history. Here is the text of his reply: “Dear uncle, I swear by Allah that even if they place the sun in my right hand and the moon in my left hand (i.e. even if they provide me with rule over the entire world) I shall not desist from propagating my religion and pursuing my object, and shall continue my efforts until I overcome the difficulties and achieve my final goal or lay down my life for its sake”.
Thereafter the Prophet”s eyes were filled with tears on account of his love and enthusiasm for his object and he stood up and departed from his uncle”s presence. His penetrating and attractive speech made such a wonderful impression on the chief of Makkah that, notwithstanding all the dangers to which he was exposed, he called back his nephew and said to him: “By Allah! I will not give up my support to you and you may very well pursue your object to its end”. [9]
QURAYSH APPROACHED

ABU TALIB FOR THE THIRD TIME

The ever-increasing expansion of Islam disturbed Quraysh very much and they were keen to find out a solution to this problem. They assembled once again and were of the view that Abu Talib”s support to Muhammad was possibly due to the fact that he had adopted him as his son and if that were so it was possible that they might take the most handsome young man to him and ask him to adopt him as his son. They, therefore, took with them “Ammarah bin Walid bin Mughayrah, who was the most handsome of the Makkan young men, and approaching Abu Talib for the third time began complaining and t