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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.

word in the Qur’ân

word in the Qur’ân al-kerîm, they were permitted to use another word with the same meaning. For instance, there was a villager who always mispronounced the word ‘taâm-ul-esîm’ and said ‘tâmmul-yetîm,’ instead. Abdullah ibni Mes’ûd ‘radiy-Allâhu ta’âlâ ’anh’ said to him, ‘If you cannot pronounce this word, say ‘taâm-ul-fâjir,’ which is its synonym.’ However, this variety of choice in reciting the Qur’ân al-kerîm in different dialects and the option to use synonymous substitutes gave birth to disputes on the superiority of the dialects to one another. Consequently, the time’s Khalîfa, ’Uthmân ‘radiy-Allâhu ta’âlâ ’anh’ convened a commission under the presidency of, again, Zayd bin Thâbit ‘radiy-Allâhu ta’âlâ ’anh’, and commanded them to re-write and re-arrange the Qur’ân al-kerîm, this time only in the Qoureishi dialect. The sûras (chapters) were chosen from the pages written in the Qoureishi dialect. Seven copies of the Qur’ân al-kerîm were written in the same way and they were sent to different provinces. Thereby the Qur’ân al-kerîm which the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ and Jebrâîl (Gabriel) ‘alaihis-salâm’ had recited together twice in the year coinciding with the Prophet’s passing away, was written down. The copies in other dialects were annihilated. The copies of the Qur’ân al-kerîm existing in the Muslim countries all over the world are exactly concordant with the Mushaf-i ’Uthmânî (the copy of the Qur’ân al-kerîm written upon the command of Hadrat ’Uthmân), both in arrangement and in phraseology. Not a single letter of it has been changed ever since.” It is written in the Persian book entitled Riyâd-un-nâsihîn: “When ’Uthmân ‘radiy-Allâhu ta’âlâ ’anh’ was the Khalîfa, he convened the As-hâb-i-kirâm ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’. They decided in consensus that that was the same Qur’ân al-kerîm which Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ had recited during the year of his passing away. It was not wâjib for the Ummat (Muslims) to make a choice among the seven dialects; it was only permissible.” The Islamic religion has four sources: The Qur’ân al-kerîm, the hadîth-i-sherîfs (utterances of the Messenger of Allah), the ijmâ’- i-ummat, and the qiyâs-i-fuqahâ. Ijmâ’ means consensus, unanimity. The unanimity of the As-hâb-i-kirâm, as well as the unanimity of the leaders of the four madh-habs, is a documentary source for Muslims. For Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated, “My Ummat (Muslims) never reach a consensus on – 134 –

something wrong.” This hadîth-i-sherîf, too, foretells that the religious knowledge inferred by way of ijmâ’ will be correct. Therefore, this copy of the Qur’ân al-kerîm on which the As-hâbi-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ unanimously agreed is correct. It is harâm (forbidden) to read a copy in another dialect. Besides, there is not a copy in any dialect except the one in the Qoureishi dialect today. All the seven dialects have changed, been forgotten, and disappeared in the course of time. Understanding the Qur’ân al-kerîm by means of the various Arabic lexicons being in use today requires reading books of tafsîr (explanation of the Qur’ân al-kerîm) and thereby learning the meanings in which words were used in the age when the Qur’ân al-kerîm was revealed. Various Western scholars and writers have expressed their admiration for the Qur’ân al-kerîm. Goethe (d. 1248 [1749 C.E.]), a famous writer, after reading an incorrectly translated German version of the Qur’ân al-kerîm, could not help saying, “I felt bored with the repetitions it contained. Yet I admired the grandeur of its phraseology.” Beoworth Smith, a British priest, states as follows in his book Muhammad and Muhammad’s Votaries ‘sall-Allâhu ta’âlâ ’alaihi wasallam’: “The Koran is a miracle of pure style, knowledge, philosophy, and truth.” And Arberry, who translated the Qur’ân al-kerîm into English, states, “Whenever I listen to the azân [1] being called, it impresses me very deeply. Beneath the flowing tunes I feel as if I hear a drum being beaten. This beating is like the beating of my heart.” Marmaduke Pisthal’s views about the Qur’ân al-kerîm is as follows: “A most inimitable harmony, and a most determined diction! A force that arouses an inclination to weep or feelings of infinite love and affection in the human heart!” These people are only a few of the many Western philosophers, scientists and politicians who have expressed their great respect, appreciation and admiration for the Qur’ân al-kerîm. However, these people consider the Qur’ân al-kerîm not as a Book of Allah but as a great and valuable work of art written by Muhammad ‘alaihis- [1] The call to prayer. Please see the book Endless Bliss, third fascicle, eleventh chapter. – 135 –

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