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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.

swallowed the others.

swallowed the others. Upon this, the magicians admired Mûsâ and believed in him, saying: “This man is telling the truth.” This incident is mentioned in the 111-123 rd verses of Sûra A’râf in the Qur’ân al-kerîm. Thereupon, Pharaoh became more and more angry. He said, “He was your master, wasn’t he? I shall cut off your hands and legs. I shall hang you on the branches of datepalms.” They responded, “We believe in Mûsâ. We want to be under the protection of his Lord. We want His mercy, and to be pardoned by Him, only.” Pharaoh did not let the Banû Israel leave Egypt. If he had, they would lose these people who were their servants and slaves. Then the water used by the disbelievers turned into blood. Frogs came down like a shower. Skin diseases and a three-day darkness possessed the people. Pharaoh became frightened after seeing these mu’jizas (miracles), and he permitted them to leave. While Mûsâ (’alaihi ’s-salam) and the Banû Israel were on their way to Jerusalem, Pharaoh became deeply regretful. With a great army, he ran after them with the intention of killing all the Jews. When the Jews arrived at the Red Sea, it allowed them to pass through a channel which was opened supernaturally. But while Fir’âwn (Pharaoh) and his army were in this channel, trying to catch the Jews, the sea closed in upon them and they were all drowned. During this great immigration, Mûsâ (’alaihi ’s-salâm) prayed imploringly to Allâhu ta’âlâ on Mount Tur, and he wanted Allâhu ta’âlâ to show Himself to him. His prayer was not accepted by Allâhu ta’âlâ. But, He talked with him again on “Mount Sinai.” Mûsâ (’alaihi ’s-salâm) stayed on Mount Sinai for forty days and forty nights and he fasted. Allâhu ta’âlâ sent him the holy book Torah through the angel Gabriel (’alaihi ’ssalâm), which was written on tablets. Previously he had been given ten commandments to be adopted by his followers, which were written on tablets too. Those ten commandments (Awâmir-i ashara) are in Jewish books. They begin with the last verse of the fifth chapter of the book of Deuteronomy, and end with the beginning of the twentieth chapter in the book of Exodus. They are as follows: 1. I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage. 2. Thou shalt have no other gods before me. Thou, shalt not make thee any graven images, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth. – 268 –

3. Thou shalt not take the name of the Lord thy God in vain. 4. Keep the Sabbath day to sanctify it. Six days thou shalt labour, and do all thy work. But the seventh days is the Sabbath of the Lord thy God. In it thou shalt not do any work. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Neither shalt thou commit adultery. 8. Neither shalt you steal. 9. Neither thou bear false witness against thy neighbour. 10. Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his man servant, or his maid servant, his ox, or his ass, or any thing that is thy neighbour’s. When Mûsâ (’alaihi ’s-salâm) returned from Mount Sinai, he saw that his community, whom he left under the leadership of his brother Hârûn (’alaihi ’s-salâm), had deviated from the right way and begun to worship an idol which was in the form of a calf made of gold. Mûsâ (alaihi ’s-salâm) was a man who had a stately, grand stature with keen eyes. He made a great impression on the people he met. But, when he was only a year old, he caused Pharaoh (Fir’âwn) to become angry by plucking the hairs of his beard, which were adorned with pearls. He wanted to kill Moses, but with the intervention of his wife, Âsiya, he tested him first. When a tray with gold and fire on it was put in front of Mûsâ, he extended his hand towards the gold, but Gabriel (’alaihi ’s-salâm) turned his hand towards the fire. When he put the fire in his mouth, the front edge of his tongue was burned; hence, he threw the fire down. That is why, in the beginning, his speech was defective, and when it was necessary for him to address people he used to assign that task to his brother, Hârûn (’alaihi ’s-salâm), who could speak fluently. But, when he became a prophet, this defect vanished. He was granted the ability of speaking more fluently than Hârûn (’alaihi ’ssalam). While he was on Mount Sinai, the good preaching of Hârûn could not prevent the community from deviating. Mûsâ (’alaihi ’s-salam) went back to Mount Tur and implored Allâhu ta’âlâ to forgive his nation. His people promised not to do it again. Leading them, he went into the desert to find Arz-i mev’ûd (the promised land), which was promised to them by Allâhu ta’âlâ. They stayed in the desert of Tih for forty years. – 269 –

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