Islam and the West: Conflict, Conversion or Coexistence?

The history of Islam is inseparable from the history of Islamic society, Islamic system and Islamic civilization. The historical reality of Islam is also reflected in these histories. The history of Islam is characterized by dynamism and political change. Abu Barker’s greatest contribution was to suppress tribal uprisings and maintain the unity of the new political entity with its capital, Medina. They have created some of the best examples of Islamic architecture decorated in Cairo so far, as well as some of the greatest Koran calligraphy known in the Islamic world.

In the 7th to 8th centuries, a new faith in Islam will change the world. Two hundred years after Mohammed’s death, his ideas and the new Empire split into three different continents. This new civilization has developed faster than they expected, and the largest imperial civilization in the Islamic world has never been known. The holy city of Mecca is called a “pilgrimage” in Islam. Muslims go to Mecca only once in their lives. They bring all goods, ideas, people, knowledge and rooms to Mecca. Scientists will transfer their knowledge home, and scientists will take it back from Mecca to their original place. Trade is their Islamic way of life, just because of its geographical location. This is very important for Islam. Only in the 2nd century can Islam connect all the way from Spain to India’s borders, and it takes about a year for people from the Arab Empire to other countries. Scholars are the most important reason for Baghdad to become the world’s pearl. In the 8th century, Baghdad was the center of world knowledge. Baghdad has the best thinkers, scholars, philosophers and artists. Knowledge quickly spread to Baghdad and grew rapidly from Baghdad. With peace and cooperation, the West and Islam can be interdependent and share important heritage. The medical knowledge used in early Europe came from Arabia. Until the early 15th and 16th centuries, this dependence was expressed in books printed in early 1473.

In 1996, the Taliban occupied Kabul and controlled most of Afghanistan. Hamas continued to threaten to destroy Palestine, bomb American troops in Saudi Arabia, attack Christians in Egypt and Sudan by Muslim extremists, and brutally kill Trappist monks in Algeria. Islam-related incidents have become headlines and cause serious concern. At the same time, Islamic political and social activities have become a powerful institutionalized force. Although there are many articles about the active interaction and exchange between Islam and Christianity, the reality of contemporary politics and media has produced a series of different problems. After the cold war, Islam was seen as a new global threat. Islam is becoming the second largest religion in the United States and Europe in the 21st century. Islamic rule means exchanging rulers rather than losing independence. In Byzantium, in exchange for loyalty to the country and support for public opinion polls, many people can practice their beliefs and private lives, and are governed by their religious leaders and laws, providing greater religious freedom for Jews and indigenous Christians. Most of the local Christian churches were persecuted by Christian orthodoxy because of splitting and paganism. According to early Muslims, Islam reduced the status of Christians to the status that Christians had previously emphasized.

The specific fact of the Crusade is the vague memory of many Western countries. But for Muslims, the memory of the Crusade is the most obvious example of radical Christianity, an early harbinger of invasion and Christian Western imperialism. Historically, Muslims have spoken about the mentality of the Crusaders and the hegemonic ambitions of the Christian West. In retrospect, Christians pledged courage and knighthood to defend their faith in Muslims. In fact, Christians are very aggressive, very barbaric, determined to conquer, change or destroy another religion. Christians of different religions are enemies of God. No one has ever been to Muslim countries, no one has studied Muslims, and the whole world is concerned about the past of Muslims, turning a blind eye to their present.

The current problems are related to the legacy of European colonialism. European colonialism suddenly overthrew the model of autonomy. In most Muslim communities, Islam has lived under Muslim rule and won centuries of victories. As the balance of power and leadership shifts to Europe, most Muslims find themselves either directly oppressed by Western Christianity or threatened by Western Christianity.

After World War II, Israel’s political cold war was regarded as a symbol of neocolonialism, and the ultimate threat to the hegemonic competition between the United States and the Soviet Union was Muslims. Israel is considered a colony of Europe and the United States in the Arab world. Americans are ignorant enough to think that Islam and the Middle East are threats. Muslims are widely regarded as dangerous because of centuries of colonial rule and deep hatred in Europe. In the 1990s, Islamic revivalism developed from radicalism to marginalized or mainstream Muslim societies. The revolution created a new class, a modern, educated, but Islamist-oriented elite and organization that coexisted with their secular rivals. They have become part of the mainstream religion and society of the lower and middle class.

Underground terrorist organizations, the “silent revolution” of Islam, have emerged in the growing fear of political Islam. Now, governments in the Middle East, including Arab countries and Israel, are constantly present all over the world, and they continue to show such fears. Excluding fundamentalism is a convenient excuse for suppressing political opposition. With the end of the cold war and the threat of communism, discrimination against Muslims in Iran’s Baha’a and Pakistan’s Ahmadiyya has heightened concerns. The rise of Islam as the second or third largest religion in Europe and the United States has raised questions about Muslims’ loyalty as citizens. From the explosions in the World Trade Center to those in Paris and France, people are worried.

After 9/11, ideas changed. Western non-Muslims began to ask what Islam was, who those people were and what happened there. Smith published his book in 1957, so his modern history has been over for more than 40 years, but his analysis shocked me, in fact, with the disturbing relevance of the history that took place in 2002 – Smith’s newly discovered information from childhood and later reading. The land of Islamic history is more like a complete world history. Muslims begin to collect, memorize, recite and preserve their history. Not only do they keep this information, they also compile each anecdote into an information source, identify witnesses for each event, and list the strengths of all those who over time transfer their accounts to the original text. It can be like hosting chain validation. Muslim stories do not include such lessons: they are not stories about ideal people in the ideal world. As a real person, he made a statement of practical problems in the muddy historical and realistic troubles and learned lessons from it.

However, some people do not oppose the religious and political integration of Eastern Israel. Most people realize that despite differences, people can still understand each other. Muslims have existed in the United States for centuries, not decades. Our education system does not make us aware of these facts. Today’s media coverage of Islam and Muslims can only distort or cover them up through “headlines”.

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