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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.

not burn him (who has

not burn him (who has done so).” 34– One of his greatest miracles is his ascent called Mi’râj. On a beast of Paradise called Buraq, he was taken from Mekka to Jerusalem, and thence up to heavens and to the ’Arsh. He was shown extraordinary things there. He saw Allâhu ta’âlâ, with real seeing but in a manner beyond the human knowledge. [That seeing took place outside of the world of matter, i.e. in the Hereafter.] In a moment he was taken back home. No other Prophet was blessed with the miracle of Mi’râj. 35– It was made farz (obligatory) for his Ummat (Muslims) to recite (a certain prayer called) Salawât [1] at least once in their life time. Allâhu ta’âlâ and angels, too, say the prayer of Salawât and Salâm for him, continuously. 36– Of all the human beings and angels, he was given the most knowledge. Although he was ummî, i.e. he had not learned anything from anybody, Allâhu ta’âlâ made him know everything. As Âdam ‘alaihis-salâm’ was made to know the name of everything, so he was made to know the name and the knowledge of everything. 37– He was made to know the names of all his Ummat and all the events that would (and will) take place among them. 38– His mental abilities were superior to those of all other human beings. 39– He was endowed with all the beautiful moral qualities and habits that mankind could possess. When the great poet ’Umar bin Fârid was asked why he would never praise the Messenger of Allah, he answered, “I have realized that I will not be able to praise him. I cannot find words to eulogize him.” 40– In the Kalima-i-shahâdat, in the azân (or adhân), in the iqâmat, in the (prescribed prayer recited during) tashahhud (sitting posture and saying prayers) in namâz, in many prayers, in some acts of worship and khutbas, in pieces of advice, (in prayers [1] In this prayer a Muslim invokes a blessing on the Prophet, and on the Prophet’s household, including all his descendants that will come to life till the end of the world. The prayer is: “Allâhumma salli ’alâ Sayyidinâ Muhammadin wa ’alâ âli Sayyidinâ Muhammad.” It is a recommended behaviour to say this prayer whenever you say, write, hear or read the Prophet’s blessed name. – 184 –

said) at times of trouble or melancholy, in the grave, at the place of Judgement, in Paradise, and in languages spoken by all creatures, Allâhu ta’âlâ put his name beside His Own Name. 41– The highest of his superiorities is that he is the Habîbullah (the Beloved One of Allâhu ta’âlâ). Allâhu ta’âlâ made him a darling, a friend to Himself. He loves him more than He does any other person or any angel. Allâhu ta’âlâ says in a hadîth-i-qudsî, “As I have made Ibrâhîm (Abraham) Halîl (to Myself), so I have made thee Habîb to Myself.” 42– The fifth âyat-i-kerîma of Dhuhâ Sûra, which purports, “I shall give thee all thou wantest, till thou art contented, [i.e. till you say, ‘Enough’],” promises that Allâhu ta’âlâ shall bestow on His Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ all sorts of knowledge and superiority, the tenets of Islam, help against his enemies and victory over them, conquests and victories that will be realized by his Ummat, and all sorts of intercession and manifestation on the Rising Day. When this âyat-i-kerîma came down, the blessed Messenger looked at Jebrâîl ‘alaihis-salâm’ and said, “I shall not be contented if one (single member) of my Ummat is left in Hell.” 43– His blessed heart was always with Allâhu ta’âlâ, at night, when asleep as well as when awake, when in company as well as when alone, at home as well as on a voyage, in warlike situations, when weeping and when happy alike. In fact, there were times when his heart was only with Allâhu ta’âlâ. In order to carry on his worldly duties and to turn his blessed heart back to the human world, he would go near his blessed wife Âisha and say, “O Âisha! Talk with me a little [so that I may come back to myself].” and then he would go out to see his Sahâba, to preach and guide them. After performing the (part which is not obligatory but which Muslims perform in order to follow the Prophet, and which is called) sunnat of the morning prayer at home and then talking with Âisha ‘radiy-Allâhu ’anh’ for a short while, he would leave for the mosque, in order to conduct the farz (obligatory two rak’ats of morning prayer) and perform it with his Sahâba. That state is (called) hasâis-i-peyghamberî, (and it was peculiar only to the Prophet). If he had gone out without having talked to Âisha ‘radiy- Allâhu ’anhâ’, no one would have had the power to look at him on the face, on account of the divine manifestations and nûrs (lights, haloes) on his face. 44– Allâhu ta’âlâ mentions all His Prophets with their names – 185 –

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