Sahâbî Urve b. Mes‘ûd es-Sekafî’nin Hayatı

Kitâb-ı Mukaddes’te zikredilen bir kıssada Hz. Dâvûd’un kendisini görerek beğendiği Bat-Şeba isimli bir kadınla evlenmek istemesi sebebiyle, asker olan kocası Hittî Uriya’yı ölmesi için ordunun en kritik yerinde görevlendirdiği rivayeti yer almaktadır. İslâmî kaynaklarda da bu konu ile ilgili İsrâiliyat menşeli bazı rivayetler pek çok farklı şekilde aktarılmıştır. Yine bazı İslâmî kaynaklarda Hz. Dâvûd’a isnad edilen bu olay Hz. Peygamber ve Hz. Zeyneb bint Cahş’ın evlilikleri ile de irtibatlandırılmaktadır. Ayrıca son dönemlerde bazı kişiler tarafından Hz. Peygamber’in de Hz. Zeyneb bint Cahş’ın eski kocası Zeyd b. Hârise’yi pek çok savaşa gönderdiği ve nihayetinde Mu’te Seriyyesi’nde öldürülmesine sebep olduğu şeklinde bir iddia dillendirilmektedir. Çalışmamızda öncelikle Hz. Dâvûd ve Hittî Uriya arasında geçtiği iddia edilen olay tüm yönleriyle ele alınacak akabinde de Hz. Peygamber ve Hz. Zeyneb bint Cahş’ın evlilikleri detaylı bir şekilde incelenecektir. Ayrıca Hz. Dâvûd’a isnad edilen olayın, Zeyd b. Hârise’nin komutan olarak görevlendirilmesi hadisesine hiçbir surette benzemediği ortaya konulacaktır.Özet: Kitâb-ı Mukaddes’te geçen bir kıssaya göre Hz. Dâvûd bir gece sarayının damında gezinirken yıkanmakta olan bir kadını görerek ondan çok etkilenir. Hz. Dâvûd bu kadının kim olduğunu araştırması için birini gönderir ve yapılan araştırma sonucunda bu kadının, Hz. Dâvûd’un komutanlarından Hittî Uriya’nın karısı Bat-Şeba olduğu ortaya çıkar. Hz. Dâvûd bu kadını getirmeleri için birilerini gönderir ve kadın kendisine getirildiği zaman onunla zina eder. Hatta bu birliktelik sebebiyle kadın hamile kalır ve bu durumu Hz. Dâvûd’a haber verir. Hz. Dâvûd bu gebelik haberini aldıktan sonra ordusu ile birlikte savaşta olan başkomutanı Yoab’a haber göndererek Hittî Uriya’yı kendisine göndermesini ister. Hz. Dâvûd, Hittî Uriya’yı sarayda birkaç gün misafir ettikten sonra onu başkomutan Yoab’a verilmek üzere bir mektupla birlikte tekrar cepheye gönderir. Hz. Dâvûd bu mektubunda başkomutan Yoab’dan Hittî Uriya’yı savaşta en tehlikeli yere göndererek öldürülmesinin sağlanmasını ister. Yoab, Hz. Dâvûd’un mektubunda belirttiği emri yerine getirerek Hittî Uriya’yı savaşın en çetin geçeceği bir bölgeye göndererek burada öldürülmesine sebep olur. Bat-Şeba’nın, kocası Hittî Uriya için yası bittikten sonra da Hz. Dâvûd onunla evlenir.İslâm inancına göre, peygamberler Allah tarafından korundukları için Kitâb-ı Mukaddes’te zikredildiği şekliyle bu olayın meydana gelmesi mümkün değildir. Çünkü kıssada Hz. Dâvûd’un zina yaptığı belirtilmektedir.Olay hakkında en net bilgiyi alabileceğimiz kaynak olan Kur’ân-ı Kerîm’de bu olay Sâd sûresi 21-25. âyetlerde aktarılmaktadır. Âyetlerde, Kitâb-ı Mukaddes ile kısmî bir benzerlik bulunmakla birlikte, ne kadından ne de o kadınla evlenmek istediği için Hz. Dâvûd’un kocasını savaşa gönderdiğinden bahsedilmektedir.Diğer İslâmî kaynaklarda konu ile ilgili İsrâiliyat menşeli bazı rivayetler pek çok farklı şekilde aktarılmaktadır. İsrâiliyat menşeli bu rivayetlere tefsir âlimlerimiz itibar etmeyerek Hz. Dâvûd’un öldürülmesi için Hittî Uriya’yı savaşa gönderdiğine dair aktarılan rivayetlerin gerçek olmadığını, böyle bir şeyin değil bir peygambere, namaz ehli bir Müslüman’a dahi yakışmayacağını ifade etmişlerdir.Yine aynı kaynaklarda olayın çözümlenmesi adına pek çok farklı ihtimal dile getirilerek Hz. Dâvûd’a isnad edilen bu olay daha makul bir zemine oturtulmaya çalışılmıştır. Bu gayretlerin bir sonucu olarak da Hz. Peygamber ile Hz. Zeyneb bint Cahş’ın evlilikleri, bu olayla çeşitli şekillerde irtibatlandırılmıştır.Zeyd b. Hârise ile Hz. Zeyneb’in evliliklerine baktığımızda kesin bir tarih vermek mümkün gözükmese de bu evliliğin Medine’ye hicretin ilk yılında Hz. Peygamber’in aracılığıyla gerçekleştiği görülmektedir. Hz. Peygamber’in, halasının kızı ile azatlı köle Zeyd’i evlendirmesi toplumda var olan hür ve mevâlî ayrımını ortadan kaldırmak amacına matuftu.Zeyd ve Hz. Zeyneb evliliğinde buraya kadar ciddi bir problem bulunmamaktadır. Ancak bu evliliğin sona ermesi noktasında kaynaklarımızda bazı rivayetler bulunmaktadır ki bu rivayetler ile Hz. Peygamber zan altında bırakılmıştır. Bu rivayetlere göre Hz. Peygamber Zeyd ile görüşmek için onun evine gitmiş ve evin dışından Zeyd’e seslenmiştir. Hz. Zeyneb de Hz. Peygamber’i kapıda bekletmemek için üzerindeki elbiseler çok da uygun olmamasına rağmen hızla kapıyı açarak Zeyd’in evde olmadığını belirtip Hz. Peygamber’i içeri davet etmiştir. Hz. Peygamber, Hz. Zeyneb’in bu halini görünce kafasını hemen çevirerek Hz. Zeyneb’i beğendiği için: “Yüce Allah’ı tenzih ederim. Kalpleri çeviren Allah’ı tenzih ederim.” sözlerini mırıldanarak söylemiştir. Bir müddet sonra Zeyd eve gelip Hz. Peygamber’in söylediği şeyleri haber alınca derhal Rasûlullah’ın yanına giderek: “Ey Allah’ın Rasûlü! Anam babam sana feda olsun. Zeyneb hoşuna gittiyse, onu senin için boşayayım.” demiştir. Hz. Peygamber ise ona eşinden ayrılmamasını tembihlemiştir. Kaynaklarımızda tespit edebildiğimiz kadarıyla buna benzer iki farklı rivayet daha bulunmaktadır.Bu rivayetler hem isnad yönüyle hem de mantıkî tutarlılık yününden pek çok problemi içinde barındırmaktadır. Rivayetlere isnad yönünden baktığımızda her üç rivayetin de mürsel olduğunu görürüz. Rivayetlerin güvenilirliğini azaltan etkenlerin ilkinin bu olduğunu söyleyebiliriz. İkinci olarak rivayetlerin tamamında zayıflıkla veya daha da ileri seviyede yalancılıkla itham edilen en az bir ravi bulunmaktadır. Dolayısıyla Hz. Peygamber hakkında ileri sürülen ciddi bir iddianın bu tarz zayıf rivayetlere dayandırılması uygun değildir. Ayrıca Hz. Peygamber’in halasının kızı olan, üstelik evli bir bayan olan Hz. Zeyneb’i görerek sanki ilk defa görüyormuş gibi beğenmesi ve onun kocasından ayrılmasını temenni etmesi kabul edilebilir bir mantıkî örgüye sahip değildir.Zeyd ile Hz. Zeyneb’in evliliğinin çabuk bitmesinde Hz. Zeyneb’in sert bir mizaca sahip olmasının büyük payı vardı. Üstelik Hz. Zeyneb bu evliliği istememesine rağmen hakkında inen âyet sebebiyle Hz. Peygamber’in emrine karşı gelememişti. Bu sebeplerden dolayı Hz. Zeyneb, kocası ile geçinemiyor, bu evlilikten duyduğu memnuniyetsizliği sürekli Zeyd’e yansıtıyordu. Zeyd de sürekli gelip Hz. Zeyneb’i Rasûlullah’a şikâyet ediyor, ancak Hz. Peygamber Zeyd’e hep aynı tavsiyede bulunarak: “Eşini yanında tut, bırakma!” buyuruyordu. Zeyd, Hz. Peygamber’in kendisini sürekli men etmesine rağmen bir gün dayanamayarak Hz. Zeyneb’i boşadı. Zeyd b. Hârise’nin Hz. Zeyneb’i boşamasından sonra el-Ahzâb sûresi 37. âyeti nâzil oldu. Böylelikle Hz. Peygamber ve Hz. Zeyneb’in evlilikleri ilahî bir irade neticesinde gerçekleşmiş oldu.Ayrıca son dönemlerde bazı kişiler tarafından Hz. Peygamber’in de Hz. Zeyneb’in eski kocası Zeyd b. Hârise’yi pek çok savaşa gönderdiği ve nihayetinde Mu’te Seriyyesi’nde öldürülmesine sebep olduğu şeklinde bir iddia dillendirilmektedir.Hz. Peygamber’in Zeyd’i komutan olarak görevlendirdiği dokuz seriyyenin tarihlerine baktığımızda ilk seriyyenin 3/624 tarihinde gerçekleştiği diğerlerinin ise 6/627 tarihi ve sonrasında gerçekleştiği görülmektedir. Dolayısıyla Zeyd’in komutan olarak görev yaptığı dokuz seriyyeden en az sekiz tanesi Hz. Peygamber ile Hz. Zeyneb’in evliliklerinden sonra gerçekleşmiştir. Dolayısıyla bu bilgiler ışığında Zeyd’in komutan olarak görevlendirilmesinin hiçbir surette Hz. Dâvûd’a isnad edilen rivayetlerdeki duruma benzemediği ortadadır.

Fukahâ-i Seb’a ve Amel-i Ehl-i Medine’nin Delil Değeri

Islamic teachings brought by the Prophet Muhammad SAW covers all aspects of the life embodied in the quran. There was the revelation of God that in the quran is not only applicble at the time when and where is the revelation the lower, however accurs at all ages. The verses of the quran in dakwah is able to answer the challenges of the times. Islam is the religion of dakwah for rahmatal lil ‘alamin allows believers to understand the techings contained in it bith in textual and contextual. Appeal of da’wah is contained in the quran allows his people to deliver amar ma’ruf nahy munkar indication through a variety of methods and media that can support the achievement of business objectives of teh dakwah. One method of dakwah in islam is to dakwah bit-tadwin. Enter the global times like today, a pattern of bit-tadwin propagation (dakwah through writing) good by publishing books, magazines, internet, newspaper. and writings containing the message propagation is very importand and effecttive. Im the dakwah that wear these methodsn in line with the word of the Prophet : “ actually, the religious expert’s ink is better than the blood of the syuhada”. The following description try to revisit how the relevance of the texts of Dakwah that is in the quran with a multicultural society a mid the media trend in the current global era.

Endowment is one of the Islamic institutions that has existed since the time of Prophet Muhammad SAW. It serves as a catalyst for economic growth and development of the Muslims. Endowment is not only a ritual matter to Allah SWT but is also considered as an economic institution which benefits the Muslims. The management and administration of the waqf property is an important issue to be resolved in Malaysia. This article includes the discussion of the powers of a trustee of an endowment property in Malaysia. A number of legal obstacles and constraints that impeded efforts to develop waqf property in Malaysia are identified. Thus, the implementation of a waqf management must be aligned with the waqf legislation so that there is a continuity of the reward to the waqf donor through good governance and systematic procedures. The trustee who manages the waqf property is responsible to look after, preserve and develop the land that is donated in order to collect income which can be distributed to the recipient. Although the Religious Council is appointed as the sole trustee on the management of waqf in Malaysia, nevertheless, from the practical aspect, these assets are still subjected to various acts made by Parliament.

According to the Moslems, Mohammed, who is the messenger of Allah, is the Seal of the prophets who were sended by Allah to humanbeing to guardian or to rescue them from the error. His duty of prophethood continued for 23 years; 13 years at Mecca where is the place of birth of prophet Mohammad, and 10 years at Medina where is his emigrating place. For a man who believes in Islam, this short time is most important period in history of mankind, and it is divided two part. Because both of the period of Mecca and Medina have some notable characteristics. When we examine this time in the perspective of establishment of Islamic law, the term of Mecca is a period that creats the general principles, religious and ethical background of foundation of Islamic law. Therefore, the period of Mecca’s legislation charakteristics should be analysed by the scientific methods and new perspectives to understand the mental of Islamic jurisprudence

Islam entered in Indonesia is not the cultural void, but rich with cultures ancestors that ingrained as a basic color of Indonesian state. Then, Religion came into another color on the Unitary Republic of Indonesia. Therefore, Republic of Indonesian is a country rich in religion, culture, tradition, language, ethnicity and race. Contiguity between religion and culture will be the discussion section this time. Abdul aziz Sachedina one of the leaders of modern Islamic political thinkers who could color the political development of modern Islamic. Abdul aziz Sachedina invited to browse the existence of the Islamic religion in the public square level. Debate on whether Islam as a guidance or governance becomes important glasses to see the reality of social life of religious communities. The conflict in the name of religion into the wider community unrest. Therefore we are talkative to restore life to the problems of religion, the conflict would be returned to religion. But, reality of religion can not answer these problems, not because religion is not able to answer it. Explored further was not because religion is not able to answer it, but a spokes man for the religious who are not able to deliver the desired resolution by social reality. As a multicultural social reality is already there from the time of The Prophet Muhammad SAW, but tolerance of that era are still not able yet to translate the social conditions of citizen currently

Some people of Indonesian moeslem there are wanting to change Indonesian Democration System tobe Islamic State Or Khilafah system. We should know whether there is any concept of Islamic state in the al-Qur’an or al-Hadith literature? As far as I know in the holy Qur’an and al-Hadith point us that There is no such concept of Islamic state. Although, after our prophet Muhammad Saw died, people of Muslems was confusing at looking for a leader continue leadership in Islam, Our prophet Muhammad Saw gave a concept of a society rather than a state and in the al-Qur’an had been explaned ( ‘adil /justice and ihsan). One of state form is like confederacy (in America) but in Indonesia state is ‘teo-demokrasi’ with united identification: (1)The supreme of the central parliament; (2) The absence of subsidiary sovereign bodies; Islamic is away of life (syari’at) there’s no have a permanent concept about state. For example, Khilafah system and etc. Namun, Islamic is integratif totality from “three d” : din (religion/science), daulah (state), and dunya (world). Islamic goverment system is a system that true different with the goverment system what ever in the world, a special system that unique among all system in the world. The authoritor power in islamic religion is it’s self (khalifah fil ard) and the rule of syariah (al biladu biladullah wal ibadu ibadulloh). So, whoever wants to get happines and welfare (falah) in the world and in here after must be with Islamic from the creator of the world (Allah swt.)

The best thing to start with is always praise God Almighty ability to Sabg Bazlh and his sons and surplus of charity and care, it - Glory his ability we adopted - and the Almighty strengthened, and prayer and peace on the blessings of all creatures Prophet Muhammad Prophet peace be upon him the mercy of the worlds and his God and his companions and after: The development of societies is that the state in our time does not allow individuals to demand their own rights by force from one another, but to those who claim another right to resort to the state to enable them to protect their right or to protect them and their means in that law. Judicial proceedings, in order to complete the function The State is responsible for organizing society, and on the other hand, it does not merely guarantee the proper application of the law

Discussions of middle Bengali Muslim works have rarely focused on the aesthetic dimensions of this strand of literature. The in-depth analysis of the earliest Bengali version of the famous tale of Joseph and Zulaikha attempted here shows its connections to many Islamic literary traditions, such as the stories of the prophets, the matnawi (in this case of ʿAbd ar-Rahman Gami) and the north Indian 'premakhyan'. Most importantly, however, the focus on the poetic form also allows reconstructing the story’s re-creation along a specific aesthetics of performance and response. While the new ending that is added in the Bengali version in many ways reflect the work’s embeddedness in North Indian literary traditions and the history of regionalization during the late Mogul empire, the most important means for the story’s recreation lies on the plain of its metrical structure. While it largely follows the matnawi by employing its equivalent, the Bengali meter of payar, other meters are used as well, most often the tripadi. In the first systematic probe into the semantic function of such a metrical system which is typical for many middle Bengali works, the alternation of different meters is linked with the alternation of the narrative modes of diegesis and mimesis. This excavation of important aspects of the aesthetics of production and reception considerably stands in contrast to judgments denying the middle Bengali Muslim works an aesthetic structure of their own and opens up comparative questions in different directions. It contributes to an overdue shift in the study of pre-colonial Muslim traditions in Bengal, from teleological paradigms of identity towards a literary history which asks the texts what they tell us about their recipients’ expectation and reception.

Purpose of the study: This research introduces a new approach to actualizing Barzanji cultural values in Islamic education, namely integrating the tradition of reading poetry and stories about the Prophet Muhammad SAW with the doctrine of faith in the apostles. This research aims to explore how islamic values are realized in the barzanji tradition.
 Methodology: This research uses a qualitative approach with a naturalistic research design. Data collection techniques used in-depth interviews and participant observation. Respondents in this study were selected based on variations in roles and involvement in the Ngarot tradition using purposive sampling techniques. Data analysis will be carried out using the Miles and Huberman model.
 Main Findings: This research also proposes suggestions and recommendations to improve and optimize this new approach, by emphasizing the importance and urgency of having a character of discipline and faith in the apostles for the success and happiness of Muslims in this world and the hereafter, based on the findings and implications. from this research. This research contributes to Islamic educational and cultural literature, by providing new perspectives and insights regarding the role and impact of Barzanji poetry and stories in increasing feelings of love, respect and gratitude for the Prophet Muhammad SAW and his predecessors, as well as asking for their intercession and blessings.
 Novelty/Originality of this study: Students who do not have a disciplined character and do not strengthen the value of faith in the apostles can face short-term and long-term implications for their academic, personal and social lives. Therefore, it is important and urgent for students to have a disciplined character and strengthen the value of faith in the apostles, because this is very important for their success and happiness in this world and the hereafter. Students can achieve this by studying and practicing Islamic teachings and values, as well as by reading and listening to Barzanji poetry and stories that tell the life and virtues of the Prophet Muhammad (peace be upon him) and his predecessors. In this way, students can increase their feelings of love, respect and gratitude for the Prophet and his apostles, and ask for their intercession and blessings.

Application of the rule of law at the beginning of Islam, in principle, in the hands of the Prophet, given the Qur'an as a guide and guide of human life. Being al-Hadith (Prophet's deeds) as explanatory of the Qur'an. Indeed the Prophet established the law is the law of God, because God ordered him to follow what they're told and leave what the Prophet prohibited. Principles of justice in Islam contains valuable concept. He is not synonymous with man-made justice. Humanism human fairness doctrine has alienated transcendental values and have glorified human beings as individuals, so that man becomes a central point. Speaking about the rule of law in Islam, the author tries to link it with the application of punishment in Islam, which is the concept discussed in the chapter jinayah fiqh.

The development of science, technology, and arts, as well as the development and social changes of a community, is so rapid. Thus, the challenge of the future education is not easy. Education is a cultural strategy and is not merely a conscious effort. As an educational institution, High School (SMA) has a very strategic role to restore education to the spirit and identity of Indonesia. The principal has a very important role to play in his/her vision and mission, and the school's organizational culture is an essential component of success in his/her leadership. The organizational culture-based “among” system leadership model is considered appropriate to be implemented by the principal. Therefore, it is necessary to further observe the leadership model and value system that is the organizational culture in the school. In general, this study aimed to describe the organizational culture-based “among” system leadership model in five public and private multicultural high schools, and those which are religiously affiliated in the city of Yogyakarta. The five schools include SMA Negeri 3, Taman Madya Tamansiswa High School, SMA PIRI I (Islam), Christian BOPKRI I High School, and Catholic Marsudi Luhur High School, all of which are in Yogyakarta City. This study employed a qualitative approach with data from the natural background as the source of primary data. This study aims to know and simultaneously describe the leadership model of the organizational culture-based “among” system of the schools in Yogyakarta City. The study was designed as a multi-case study model. To be able to understand the meaning of such events and interactions, theoretical orientation and theoretical perspective with a phenomenological approach were employed. Based on the results of the documentary, observation, and interviews studies, this study shows differences between the five high schools although nuances to Indonesia is in fact still reflected in it. The differences can be interpreted as a diversity that is a reflection of the specificity and typicality of the schools concerned. Besides, it was found that the organizational culture was developed on the basis of local wisdom, nationalism, and Islamic faith. It is these factors that affect the leadership pattern of the principals in the schools. The fact shows that the leadership model implemented in the High Schools in Yogyakarta City dominantly refers to government regulation and or foundation one for the private schools; it also has a multicultural nuance based on the local or religious wisdom or a combination of both. It is implemented with the slogans of silih asih, asuh, and asah which are actually the essence of “among” system leadership model. Islamic schools need to go deeper into the wisdom of Rasulullah Muhammad S.A.W's leadership, known as prophetic leadership, to act as worship, to give priority to ministry, instead of asking to be served. The prominent Christian teaching is the spirit of loving that is based on service which needs a profound interpretation that love is giving rather than asking for services. Therefore, the organizational culture-based among system leadership model of the schools that refers to local, national, and religious wisdom is expected to produce an optimal and sustainable performance.

The religion of Islam is a religion of mercy for the whole of nature. Islam is a religion that is godly Allah Almighty and has a messenger, or Prophet Muhammad SAW. Islam determines a law or fiqh in performing worship with 4 (four) foundations, namely: the Qur'an, Hadith, Ijma' and qiyas. Emotional readiness is a situation of a state to live well in a case that cannot be changed, but with the mental courage of oneself being able to change things that should be changed, and also the wisdom to appreciate a difference. According to the Islamic view, some of the causes of young marriage are to carry out the sunnah of the Prophet, to open the door of sustenance, to perfect religion, to gain peace, and to obtain offspring. The reasons for marrying young in Bathin III Ulu District are parental demands, challenging economic conditions, low education, association, environment, understanding of customs, youth regulations, number of siblings, guardian wishes, matchmaking, clerical directions, and educational authority.

This research is entitled "The Moral Message of the Palembang Animal Care Movement in Raising Public Concern for Feral Cats in Palembang". Cats are the closest animals to humans. In Islam the Prophet Muhammad SAW loved cats so much. He advised Muslims to keep cats and treat cats as members of his family and take good care of them. The Prophet Muhammad taught us to love all creatures on this earth. Showing compassion towards animals is part of faith in Islam. The number of cases of violence experienced by cats by some people shows that inequality against cats is still often found, due to the lack of public attention to the welfare of cats. Along with the times, all forms of crimes against animals, one of which is cats. Cats become animals that experience acts of violence in the form of acts of persecution committed by humans intentionally. The formulation of the problem in this study is How is the moral message of the Palembang Animal Care Movement in raising public awareness of stray cats in Palembang and What moral values are contained in the Palembang Animal Care Movement in raising public awareness of stray cats in Palembang. This research uses a qualitative approach. The data collection techniques were field observation, in-depth interviews and documentation in the form of photographs. The theory used in this research is social construction theory proposed by Peter L Beger The term social construction of reality is defined as a social process through actions and interactions in which individuals create continuously a reality that is owned and experienced together subjectively through externalization, objectivation, and internalization. The research results of this study are that there are 5 moral messages contained, namely helping each other fellow living things not only to humans, do good to animals. Never hurt them, it is not a loss to share food with stray cats, continue to care for wild animals wherever they are and continue to do the best for stray cats. And there are 6 moral values contained, namely mercy, patience, compassion, empathy, helping and social action.

One of the most barbarous civilizations in the history of the world was Arab civilization. The objective of their culture was love laurels, alcoholic drinks or gambling-like societies, inferior themes which is even more horrific than Homer's Iliad, and the Audese story of Sapcoulis. They used to do the worst things in the history of the world. In the name of culture in the society, war, violence, oppression, persecution, living graveyard to daughters, disputes among the tribes, and so on. At that time, Rahmatul al-Alamin Prophet Mohammed (Pbuh) appeared on Arab world, the leader of the world humanity. And at the time, he has presented the Arab nation to a culture and civilization that is characterized by greatness of Islam as well as every aspect of the culture of Islam plays an important role in accelerating the welfare and progress of the people. This culture has some great features, which is based on Tauhid (Oneness of Allah), Resalat (Believe in Prophets), and the Akherat (Believe in Hereafter). When Muslim culture began to show people the hope of enlighten, people started to stand on one line in the society, forgot the hatred and animosity in the society, the followers of the ideology, the rage free, and the brotherhood became awakened between all, and then the Muslim opponents Westerners started many conspiracies against the non-endemic examples of Islamic culture. The conspirators started to trap different forms of eradication of Islamic culture. The Western countries in which they do not conspire directly but they have been trapped in a far-reaching conspiracy, in front of the Muslim countries. However, the main objective of the article is to highlight the role of cultural aggression in Western countries in the Muslim countries.