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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.

wattaslîmât’ ummats.

wattaslîmât’ ummats. 55– As it is written in the book Mawâhib-i-ladunniyya, there is a widely-known hadîth-i-sherîf which states, “I entreated Allâhu ta’âlâ not to let my Umma reach a consensus on dalâlat (something wrong, aberration, heresy). He accepted my entreatment.” Another hadîth-i-sherîf reads as follows: “Allâhu ta’âlâ has protected you against three things: First; He has protected you from unanimity on dalâlat. Second; a Muslim who dies from a contagion will earn as much thawâb (blessings) as if he attained martyrdom. Third; if two sâlih (pious, devout) Muslims attest to a Muslim’s goodness, that third Muslim shall enter Paradise.” And there is another hadîth-i-sherîf which states, “The disagreements among my Sahâba, (on some minor details pertaining to religious practices,) are (the fruits) of (Allâhu ta’âlâ’s) compassion over you.” Another similar hadîth-i-sherîf states, “Disagreements among my Ummat, [which gave birth to different ways, Madh-habs, in matters pertaining to acts of worship,] is compassion (of Allâhu ta’âlâ).” As his Ummat (Muslims) exert themselves to find the truth and the right way, differences of opinion take place among them. Their exertions move (Allâhu ta’âlâ’s) compassion. This hadîth-i-sherîf has been denied by two sorts of people. The first one is a person called ‘mâjin’, and the second sort is termed ‘mulhid’. Mâjin is a deceitful person who tries to exploit the religion for the realization of his worldly aspirations. And mulhid is a heretic who has become a disbeliever by contorting the meanings of âyat-ikerîmas in a way as it suited his mundane advantages. As Yahyâ bin Sa’îd observes, the Islamic scholars make things easy. Whereas one of them says that something, (an act, behaviour, etc.,) is halâl (permitted by Islam), another one says that it is harâm (forbidden). Sometimes, while they say to pious people that a certain behaviour is halâl, at times of mischief they say, ‘harâm’ about the same behaviour. As the hadîth-i-sherîfs quoted above indicate, the ijmâ-iummat, which means a consensus reached by those profound scholars called ‘mujtahid’, [1] is one of the Adilla-i-sher’îyya. In [1] Ijtihâd means to infer meanings from the figurative âyat-i-kerîmas in the Qur’ân al-kerîm. A scholar who is learned enough to perform ijtihâd is called a mujtahid. Performing ijtihâd requires first learning the basic essentials of Islam, the Qur’ân al-kerîm, all the hadîth-isherîfs with all the particulars and details entailed, such as the time of – 188 –

other words, it is one of the basic sources of Islam. The four different (ways, or paths of Islam called) Madh-habs, (which are, namely, Hanafî, Shâfi’î, Mâlikî and Hanbalî,) are true and right. These Madh-habs are (Allâhu ta’âlâ’s) compassion for Muslims. 56– The blessings that will be given to Rasûlullah are multiples of the blessings that will be given to the other Prophets. When a person does an act of worship or another pious act accepted by Allâhu ta’âlâ, not only this person but also his religious teacher will be rewarded for this pious act. The blessings that will be given to the teacher’s teacher are four times the blessings to be given to the teacher. While the third teacher in retrospect will be rewarded eight times as much, the blessings to be given to the fourth one backwards are sixteen times multiple. Likewise, each teacher next in retrospect will be blessed twice as well as the one previous to himself till the chain of teachers reaches back to the Messenger of Allah. For instance, the twentieth teacher backwards will receive five hundred and twenty-four thousand and two hundred and eighty-eight times (524288) more blessings. Muhammad ‘alaihissalâm’ will be rewarded for each pious deed performed by each and every one of his Ummat. In consideration of this calculation by which Muhammad ‘alaihis-salâm’ will be rewarded for each pious deed performed, no one but Allâhu ta’âlâ knows the amount of reward that Muhammad ‘alaihis-salâm’ will enjoy. It has been stated (by the Islamic scholars) that the Salaf-i-sâlihîn, (i.e. the early Islamic scholars,) are superior to their successors. This superiority is indisputably obvious in the light of the aforesaid calculation. 57– It was forbidden (harâm) to call him by name, to talk loud revelation of each âyat-i kerîma, where and upon what event it was revealed, the âyat-i-kerîmas that invalidated others, which ones invalidated which ones, and so forth, learning all the scientific branches of the time, which in turn requires years of lucubration and self-sacrifice. This book would be too short even to explain all the requirements. Our aim here is to help our readers to develop an idea as to the stupendous size of the job of ijtihâd. Those scholars who devoted all their worldly lives to this unutterably painstaking job of ijtihâd did us so great a favour by doing so that any degree of gratitude on our part would fall short of paying them their dues. May Allâhu ta’âlâ reward them copiously in the Hereafter! Please read The Sunni Path and the five fascicles of Endless Bliss for more detailed information. – 189 –

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