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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.

have a son. Bring him to

have a son. Bring him to me when he is born!” Later, when the baby was born, they brought it to him. He recited the azân and the iqâmat into its ears and put his blessed spittle into its mouth. He named it ‘Abdullah’ and gave it back to its mother. “Take the father of Khalîfas with you!” he said. When Abbâs ‘radiy-Allâhu ’anh’ heard about it, he visited the blessed Prophet and politely asked him why he had said so. The Prophet explained, “Yes, I said so. This child is the father of Khalîfas. Among them there will be (a person named) Seffâh, (one named) Mahdî, and a person who will perform namâz with Îsâ ‘alaihis-salâm’.” Many Khalîfas presided over the Abbasid state. All of them descended from Abdullah bin Abbâs. 45– One day he stated, “Among my Ummat there will come numerous people called Râfidî. They will leave the Islamic religion.” 46– He pronounced benedictions over many of his Sahâba, all his benedictions were accepted and were of benefit to the people concerned. Alî ‘radiy-Allâhu ta’âlâ ’anh’ related: Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ wanted to send me as the Qâdî [Judge] to Yemen. I said, “Yâ Rasûlallah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’! I do not know the job of a qâdî.” He put his blessed hand on my chest and invoked, “Yâ Rabbî! Intimate to this person’s heart whatever is right. Bless him with the quality of always telling the truth!” From then on I always sensed the right one among the complaints that came to me and my decisions were always correct. 47– The ten people whom the Messenger of Allah gratified with the good news that they would go to Paradise are called ’Ashara-i-mubashshara. Sa’d bin Ebî Waqqâs ‘radiy-Allâhu ’anh’ was one of them. In the Holy War of Uhud the blessed Messenger invoked a blessing on him, saying, “Yâ Rabbî! Make his arrows reach their targets and also accept his invocations!” From then on all the prayers Sa’d said were accepted, and every arrow he threw hit the enemy. 48– He put his blessed hands on the forehead of his paternal uncle’s son, Abdullah bin Abbâs ‘radiy-Allâhu ’anhumâ’ and made the following prayer: “Yâ Rabbî! Make this person a profound scholar in the religion and an owner of hikmat! Bestow on him the – 170 –

knowledge of the Qur’ân al-kerim!” From then on, he was peerless in his time in all branches of knowledge, especially in tafsîr, in hadîth, and in fiqh. The Sahâba and the Tâbi’în [1] learned from him whatever they wanted to know. He made fame with nicknames such as ‘Terjumân-ul-Qur’ân’, ‘Bahr-ul-’ilm’, and ‘Raîs-ul-mufassirîn’. [2] His numerous disciples enriched the Muslim countries. 49– He pronounced the following benediction for Enes bin Mâlik ‘radiy-Allâhu ta’âlâ ’anh’, one of his servants: “Yâ Rabbî! Make his property abundant and children numerous. Make his life long, and forgive him his sins!” As time passed, there was a gradual increase in his property. His orchards and vineyards yielded plenty of fruit every year. The number of his children reached beyond one hundred. He lived for a hundred and ten years. Towards the end of his life he supplicated, “Yâ Rabbî! Thou hast accepted three of the benedictions that Thy Beloved one pronounced over me, and Thou hast given me all these blessings. I wonder if Thou willst accept the fourth one and forgive me my sins?” A voice was heard to say, “I have accepted the fourth one as well. Keep your heart good!” 50– He invoked the following blessing on Mâlik bin Rebî’a ‘radiy-Allâhu ta’âlâ ’anh’: “May you have profuse progeny!” Mâlik had eighty sons. 51– There was a widely-known poet named Nâbigha. When he recited some of his poems the blessed Messenger invoked on him the following blessing, which was widerspread among the Arabs: “May Allâhu ta’âlâ not let your teeth fall down!” Nâbigha was a hundred years old, and his white teeth still shone like beads of pearls. 52– He said the following prayer about Urwa bin Ju’d ‘radiy- Allâhu ta’âlâ ’anh’: “Yâ Rabbî! Make his trade prolific!” Urwa [1] As we have explained earlier, a person who saw or spoke with the Messenger of Allah at least once, he is called a Sahâbî. If a person did not see the Prophet but if he saw or spoke with at least one Sahâbî, he is called Tâbi’. The plural form of Tâbi’ is Tâbi’în, which means those fortunate people who saw at least one of the Sahâba. People who did not see at least one Sahâbî, but who saw at least one of the Tâbi’în, are called Taba-i-Tâbi’în. [2] These terms mean, respectively, ‘Interpreter of the Qur’ân’, ‘Ocean of knowledge’, and ‘Chief of Mufassirîn (Scholars deeply learned enough to explain the Qur’ân al-kerîm).’ – 171 –

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