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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.

31– Sometimes he laid

31– Sometimes he laid aside the amount of barley and dates that would sustain his nine wives and a few servants for one year, giving some of that amount as alms to the poor. 32– Mutton, broth, pumpkin, desserts, honey, dates, milk, cream, water melon, melon, grapes, cucumbers, and cool water were the kinds of food (and drink) he specially liked. 33– When he drank water, he would say the Basmala, take small swallows slowly, and make two pauses, (thus dividing an act of drinking into three). He would say, “All-hamdu-lillâh,” after drinking. (Al-hamdu-lillâh means, “May gratitude and praise be to Allah.”) 34– Like other Prophets, he would refuse to be given alms or zakât. He would accept presents, mostly giving much more in return. 35– He would wear whatever he found of the sorts of garments that were permissible to wear. He used to cover himself with seamless garments made from thick material, like ihrâm, wrap waist-cloths around himself, and wear shirts and long and ample robes. These garments were woven from cotton, wool, or hair. Sometimes he wore a white garment, and sometimes he was clad in a green one. There were also times when he wore sewn garments. On Fridays, on special days such as the days of ’Iyd, during diplomatic receptions, and at times of battle, he wore valuable shirts and robes. His garments were mostly white. There were also times when he wore green, red or black garments. He would cover his arms down to the wrists and his blessed legs down to the mid-shins. It is stated as follows in the book Shemâil-i-sherîfa, by Imâm-i- Tirmuzî ‘rahima-hullâhu ta’âlâ’: “Rasûlullah liked to wear a shirt (called qamîs). The sleeves of his shirt reached his wrists. There were no buttons on the sleeves or on the collar. His shoes were of leather, and each shoe had one strap with two cords going between two toes and connecting the strap to the front of the shoe. Convention should be observed in wearing garments and shoes. Defying the convention causes fame. And fame, in its turn, is something that should be avoided. When he entered Mekka, he was wearing a black turban wrapped around his blessed head.” 36– He wrapped a strap of mostly white and sometimes black muslin as a turban around his head, letting a span-long of its end hang down between his two shoulders. His turban was neither too – 202 –

ig nor too small; it was three and a half meters in length. He wore his turban without a skull-cap. However, sometimes he wore a skull-cap with a cord and without a turban. 37– As it was customary in Arabia, he would grow his hair as long as it reached the mid-sections of his ears, having it trimmed when it grew longer. He applied special ointment to his hair. He took the bottle of ointment with him whenever he went on a voyage. When he applied the ointment, he would first cover the ointment with a piece of muslin and then put on his headgear, so that the ointment would not be seen from without. Sometimes he let his hair grow long and hang before him on both sides. On the day when he conquered Mekka he had two curls of hair hanging in this manner. 38– He would put musk and other sorts of perfume on his hands and head, and incense himself with aloe wood and camphor. 39– His bed was made of tanned leather stuffed with date threads. When they offered him a bed stuffed with wool, he refused it, saying, “O Âisha! I swear in the name of Allah that Allâhu ta’âlâ would keep piles of gold and silver with me everywhere if I wished.” Sometimes he slept on felt mats, on wooden beds, on the floor, on rugs woven with wool, or on dry soil. [Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states in the initial part of the chapter about fasting, “Acts which Rasûlullah and his four Khalîfas succeeding him did steadily are called sunnat. (With respect to importance, there are two categories of sunnat.) It is makrûh [1] to omit (an act which is) sunnat-i-hudâ. Yet it is not makrûh to omit (acts that are) sunnat-i-zâida.” Abdulghanî Nablusî ‘rahima-hullâhu ta’âlâ’ [d. 1143 (1731 C.E.), Damascus] says in his book Hadîqa, “Sunnat-i-hudâ is an act of worship which Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ performed but did not admonish other Muslims for omitting it. If it is an act of worship which he performed steadily, it is called sunnat-i-muakkada. Acts which the Messenger of [1] An act, behaviour, a word that the Messenger of Allah avoided although it was not prohibited directly in the Qur’ân al-kerîm is called makrûh. The Messenger not only avoided such behaviour, but also recommended that Muslims should avoid it. – 203 –

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