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Islam and Christianity

ISLAM AND CHRISTIANITY This book is written in the nature of a “key” for those Muslim brothers of ours who have just a smattering of knowledge on how the Islamic religion has developed, and it has been written for those non-Muslims willing to know the fundamentals of Islam. Islam, the most up-to-date and the most immaculate of the world’s existing religions, is based upon very humane and very logical principles. Without going into details, this book touches upon the fundamentals of Islam and makes a comparison of Islam with other religions. It answers criticisms raised against Islam by its adversaries and explains as compendiously as possible the qualifications essential for being a good Muslim. For those who would like to read valuable books on Islam written by Islamic scholars (rahimahumullâhu ta’âlâ) after learning the facts contained in this book, we advise that they read books published in different languages by the Hakîkat Kitabevi (Bookstore) in Istanbul. The names of these books are appended to our books. Read this book slowly and with reflection! Encourage others to read it, too! An ignorant person cannot be a good Muslim. Indeed, it is impossible for a person not to attach all his heart to Islam after learning its fundamentals. After reading this book, you will also realize what a lofty, sacred, logical, and perfect religion Islam is, and you will attach all your heart and soul to it in order to attain salvation and repose in this world and in the hereafter. Islam that abrogated celestial religions of Judaism and Christianity along with their validity is explained first. That Qur’an-ı Karîm is word of Allah; miracles of Muhammad ׳alayhissalâm, his virtues, moral practices and habits; how to be a true Muslim; a comparison of Islam and Christianity; that Muslims are scientifically powerful; are explained next.

deficiency or an error

deficiency or an error in the heretical creed of a Christian.” Finally, let us quote some different passages: It is written in the forty-fourth verse of the twenty-seventh chapter of the Gospel of Matthew that the two thieves that were crucified with Îsâ ‘alaihis-salâm’ castigated him like the Jews. (Matt: 27-44) On the other hand it is written in the thirty-ninth and later verses of the twenty-third chapter of the Gospel of Luke that “one of the malefactors which were hanged railed on him,” but the other one “rebuked” his companion by saying “Dost not thou fear God, seeing thou art in the same condemnation?”, and that Îsâ ‘alaihis-salâm’ said to him, “To day shalt thou be with me in paradise.” (Luke: 23-39, 40, 43) The textual differences are obvious. According to Mark, as Îsâ ‘alaihis-salâm’ stayed among the dead after he had been taken down from the cross, he spoke with his Apostles and then he was raised up to heaven. (Mark: 16-9 to 19) The same account is given in Luke. On the other hand, according to the third verse of the first chapter of the Acts of the Apostles, which, again, is ascribed to Luke, Hadrat Îsâ stayed among the dead for forty days and then was taken up to heaven. (Acts: 1-3 to 9) And so the examples go on. As we have stated earlier, this book would be too small for us to write them all. Abdullâh-i- Terjumân, who used to be a priest named Turmeda formerly, and whom we have mentioned in the introduction, gives a few examples of the inconsistencies among the verses of each of the Gospels: “... and his [1] meal was locusts and wild honey.” (Matt: 3-4) “For John came neither eating nor drinking, ...” (ibid: 11-18) The former priest quotes another passage: “Jesus, when he had cried again with a loud voice, yielded up the ghost.” “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;” “And the graves were opened; and many bodies of the saints which slept rose,” “And came out of the grave after his [1] John (Yahyâ ‘alaihis-salâm’) – 108 –

esurrection, and went into the holy city, and appeared unto many.” (ibid: 27-50, 51, 52, 53) After this quotation, the former priest Anselmo Turmedo, who converted to Islam afterwards, adds: “This passage, which is a mere description of a disastrous event, was plagiarized from an ancient book. This description was written by a Jewish historian upon the capture and destruction of Jerusalem by Titus (Roman empire from 78 to 81 C.E.). We see the passage in Matthew now, which means that it was inserted into Matthew afterwards by an anonymous person.” And this, in its turn, proves once again that the argument that “the Gospel of Matthew is not the Gospel written by Matthew himself” is true, and reminds of the anonymous author of the Gospel of Matthew with all the so many accessions. Let us touch upon another chronological error: “And Ha’gar bare Abram a son: and Abram called his son’s name, which Ha’gar bare, Ish’ma-el.” (Gen: 16-15) “And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Mo-ri’ah; ...” (ibid: 22-2) Obviously, it seems to have been forgotten that Ibrâhîm (Abraham) ‘alaihis-salâm’ had another son, namely Ismâîl ‘alaihissalâm’. Let us leave aside these errors, with which the readers as well may begin to feel annoyance, and delve into the origins of the books contained in the Holy Bible, i.e. in the Old and New Testaments, in which today’s Christians and Jews believe: The first five books of the Holy Bible are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These five books, or Pentateuch, are called the Torah. They believe that these five books are the Torah revealed to Mûsâ (Moses) ‘alaihis-salâm’. We have already stated some of the comments made on Isaiah. That book is said to have been written by someone else. The book Judges can be thought to have been written by Ismâ’îl. Ruth: Author: anonymous. 1 Samuel: Author: anonymous. 2 Samuel: Author: anonymous. 1 Kings: Author: anonymous. – 109 –

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