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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.

Allah did habitually are

Allah did habitually are called sunnat-i-zâida, or mustahab. An example of these acts is to begin from the right-hand side and to use the right hand when you are to do something useful, such as building a house, eating, drinking, sitting down, standing up, [going to bed,] putting on your clothes, using tools, etc. It is not dalâlat (deviation from Islam) not to observe this kind of sunnat or to observe acts of custom established in the course of time after the establishment of Islam and which are termed bid’at in convention, e.g. using new gadgets such as sieves, spoons, etc. Acts of this sort are not sinful.” Hence, it is permissible to eat meals at a table, to use forks and spoons, to sleep on comfortable beds, to use radios, television sets, tape recorders at conferences, in schools, during classes of ethics and science, to use all sorts of transportation, and to utilize technical facilities such as spectacles and calculators. These things are within the area of bid’at in convention. Something that was established afterwards is called bid’at. It is harâm (forbidden) to use things and inventions that are within the area of bid’at in convention in committing acts that are harâm. There is detailed information in the (Turkish) books Se’âdet-i Ebediyye (Endless Bliss) and Islâm Ahlâk› (Ethics of Islam) about using radios, loud-speakers and tape recorders during prayers of namâz, azân (adhân), preaches and khutbas. It is a grave sin to invent bid’ats or to make even the slightest alteration in the acts of worship. Jihâd, Holy War, is an act of worship. And it is not an act of bid’at to use all sorts of technical implementations in a war. On the contrary, it brings about many blessings. For it is a commandment of Islam to use all sorts of scientific media in a war. It is necessary to invent facilities that will be helpful in performing acts of worship. Yet it is an act of bid’at to invent facilities that will encourage forbidden acts or to invent any changes in worships. For instance, it is necessary to climb the minaret to call the azân (adhân, the call to prayer). Yet it is an act of bid’at to call the azân through a loud-speaker. For it is not a commandment (of Islam) to call it through an implementation. The commandment dictates that human voice should be used in calling it. Moreover, Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ prohibited to announce the prayer times or to perform other acts of worship by ringing bells, sounding horns, or playing musical instruments.] 40– Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ would not grow his beard longer than one handful. He would have it shortened when it exceeded that limit. [It is sunnat to keep your beard one – 204 –

handful long. And it is wâjib to do so in places where it is customary for men to have a beard. It is sunnat to shorten it when it exceeds the limit. It is an act of bid’at to have it shorter than one handful. It is wâjib to let such beard to grow till it reaches the length of one handful. It is makrûh to shave your beard. However, it is permissible to shave it when you have an excuse.] 41– Every night he put kohl (a certain protective substance) on his eyes. 42– A mirror, a comb, a container for the substance that he put on his eyes every night, a miswâk, [1] scissors, thread and needle were never absent among his personal possessions at home. He would take these things with him when he went on a voyage. 43– He enjoyed beginning everything from the right hand side and doing everything with his right hand. The only thing he did with his left hand was cleaning himself in the toilet. 44– With kinds of work done in numbers, he preferred odd numbers whenever possible. 45– After the night prayer, he would sleep until midnight, get up and spend the rest of the time worshipping till morning prayer. He would lie on his right flank, put his right hand under his cheek, and recite some sûras (chapters of the Qur’ân al-kerîm) until he fell asleep. 46– He preferred tafa’ul, (which means to draw good omen from things.) In other words, when he saw something for the first time or all of a sudden, he interpreted it optimistically. He did not interpret anything as ominous. 47– At times of sorrow, he would think pensively, holding his beard. 48– Whenever he felt sad, he would begin performing namâz. The flavour and the pleasure he felt during the namâz would eliminate his sadness. [1] A short stick (about 20 centimetres long and no more than one centimetre thick) cut from a certain shrub called Erâk (salvadora persica) growing in Arabia. One end of the miswâk is pounded into fibres and used as a toothbrush. – 205 –

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