What are the Dangers of Accepting & Embracing Interfaith?

 

The interfaith idea carries a truckload of danger for Muslims worldwide. These dangers are not spoken about by interfaith advocates. This is expected from interfaith advocates because they are sincerely and genuinely duping the unwary public into heresy and heterodoxy of mammoth proportions.

Hereunder, some of the dangers of accepting and embracing interfaith are detailed for the Muslim Ummah, in order to gauge and understand the severity of the matter.

1.     The interfaith idea necessitates that the Risālat of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam is not for the entire humanity. If the adherents of all religions and faiths are worthy of salvation, even if they remain on their religions, then what need remains to believe in Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam? The Noble Qur’ān makes it binding on each and every individual to whom the message reaches, to believe in Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam.[1]

2.     The interfaith idea means that the imāmat of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam of all the Ambiyā’ ‘alayhim as-salām on the blessed night of Isrā’ and Me’rāj has no meaning.

All the Ambiyā’ ‘alayhim as-salām have accepted the leadership position of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam in this world, and they will also accept his most superior rank in the hereafter when they will all request him to intercede in front of Allāh Ta’ālā. Hence, when the Ambiyā’ ‘alayhim as-salām have already accepted the lofty position of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam, it is pointless for adherents of other faiths to invite Muslims to embrace a concept that places Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam in a lower position which contradicts the belief and creed of their own Ambiyā’. Moreover, it is pointless for Muslims to degrade Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam and place him in a position he was not given, nor was he worthy of.

3.     One of the most dangerous issues with interfaith is that it negates the finality of the Nubuwwah of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam.

In the Shia religion, the concept of imāmat stands as a replacement for Nubuwwah. In the same way, in the interfaith community, there is no Khatm-e-Nubuwwah expressed or accepted. In fact, on the contrary, Muslims are bound to accept belief in the ‘truthfulness’ and ‘veracity’ of the very same religions that Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam came to subdue with the grace of Allāh Ta’ālā.

In the interfaith community, adherents of all religions gather around a concept, it could be any concept – which is in all probability, totally useless and baseless. Now, this concept replaces Khatm-e-Nubuwwah. For example, interfaith advocates will gather around a political cause. That cause is what everyone is focused towards. It could be a cause for a certain politician to gain prominence and power. Now, once they all work for the cause of the political ascendancy of the politician, they have actually substituted Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam for the politician. They call on all and sundry to vote for the politician and pray for him or her, even if they are non-Muslim.

Another example could be a humanitarian cause. Now, adherents of all faiths are called to pray – each to their own deity – for the suffering humanity. In essence, this is embracing and accepting polytheism.

4.     The interfaith idea implies that the Noble Qur’ān is not the proof of Allāh Ta’ālā for every person. This is because at an interfaith activity, adherents of other faiths bring their books and pray from it, whilst the Noble Qur'ān has come to abrogate them all.

5.     The interfaith idea means that people will gain salvation and success without believing in the Noble Qur’ān. Hence, all those engaged in Da’wah activities and distribute copies of the Noble Qur’ān are working in vain according to the interfaith advocates.

6.     The interfaith idea renders the invitation to the Ahl-ul-Kitāb to believe in the Noble Qur’ān as useless.

7.     In the light of interfaith, there will be no disbeliever in the world. The Noble Qur’ān has emphatically declared that a person is either a believer or a disbeliever. All forms of disbelief are, in reality, one and the same thing. Disbelief is disbelief. Period.

All those who adhere to a religion besides the religion brought by Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam are in one category; the category of disbelief.

8.     The interfaith idea renders the very essence of Islām as something null and void. Islām has come to overpower every other religion and creed. This will happen, no matter how much the deviated and astray detest it.

May Allāh Ta’ālā protect the entire Muslim Ummah from falling into the interfaith trap. Āmīn

---

[1] Sūrah Al-A’rāf: 158, Sūrah Al-An’ām: 19, Sūrah As-Saba: 28, Sūrah Al-Furqān: 1, Sūrah An-Nisā’: 79, Sūrah An-Nisā’: 115