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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.


and passed away there in 1034 (1624). Abdulhakîm Effendi was born in Van, an eastern city in Turkey, in 1281 (1874) and passed away in the city of Ankara, the capital, in 1362 (1943). It is written in the 76th letter of Maktûbât: The sacred meaning of the 7th verse of Hashr Sûra is; “...Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back...” As it is seen, two things are necessary for escaping perdition in the world and Hell’s torment in the next world: to hold fast to the commands, and to abstain from the prohibitions! Of these two, the greatest one, the one more necessary, is the second one, which is called wara’ and taqwâ. In the presence of Rasûlullah they mentioned a person that worshipped and struggled a lot. But when they said that another person abstained from what is prohibited, he declared, “Nothing can be comparable with wara’.” That is, he said that it was more valuable to abstain from the prohibitions. In a hadîth-i sherif he declared, “Wara’ is the pillar of your religion.” Men becoming superior to angels is due to wara’, and their progress or becoming exalted, is, again, due to wara’. Angels also obey the commands. But angels cannot make progress. Then, holding fast to wara’ and having taqwâ is more important than anything else. In Islam the most valuable thing is taqwâ. The basis of the religion is taqwâ. Wara’ and taqwâ mean to abstain from the harâms. To abstain from the harâms entirely, it is necessary to abstain from more than the necessary mubâhs. We should utilize the mubâhs only as much as necessary. If a person uses the mubâhs as he likes, that is, of those things which the Sharî’at has permitted, or uses the mubâhs exceedingly, he will begin to do what is doubtful. And the doubtful is close to those things which are harâm. Man’s nafs, like a beast, is greedy. He who walks around an abyss may fall down into it. To maintain wara’ and taqwâ precisely, one should use the mubâhs only as much as necessary, and should not exceed the necessary amount. When using this amount, one should intend to use them in order to do one’s duties as a born slave of Allah. It is a sin also to use them a little without intending so. It is harmful whether it is little or much. It is next to impossible to abstain entirely from more than the necessary mubâhs always, especially in this time. At least, one must abstain from the harâms and do one’s best to abstain from more than the necessary mubâhs. When the mubâhs are done in excess of what is necessary, one must repent and ask for pardon. One should know these deeds as the beginning of committing harâms. One must consign oneself to – 66 –

Allâhu teâlâ and beg Him. This repentance, asking for pardon and begging, may stand for abstaining from more than the necessary mubâhs entirely, thus protecting one against the harm and bane of such deeds. One of our superiors says, “Sinners’ hanging their heads seems to me better than worshippers’ swelling their chests.” There are two ways of abstaining from the harâms: Firstly, to abstain from those sins which only disturb the rights of Allâhu taâlâ; secondly, to abstain from those sins whereby other people’s or creatures’ rights have been violated. The second kind is more important. Allahu taâlâ does not need anything, and He is very merciful. On the other hand, human beings not only need a lot of things but also are very stingy. Resûlullah said, “He who has human beings’ rights on himself, and who has violated creatures’ property and chastity, should pay the rights back and have himself forgiven before death! For that day gold and property will have no value. That day, his blessings will be taken away until the rights have been paid, and if he does not have any blessings, the right-owner’s sins will be loaded on him.” [‹bni Âbidîn, [1] while explaining the book Durr-ul-mukhtâr, says in the two hundred and ninety-fifth page on the subject of intending for salât, “On the Day of Judgement, if the right-owner does not waive his right, seven hundred prayers of namâz which have been performed in jamâ’at and accepted will be taken away and will be given to the right-owner in return for a right of one dank.” One dank is one-sixth of a dirham, about half a gram of silver, which is worth about twenty-five kurush.] One day, when Rasûlullah asked the Ashâb-i kirâm, “Do you know who is called bankrupt?” They said, “The person without any money or property left.” He declared, “Among my ummat, a bankrupt is a person whose deed-book contains many thawâbs of salât, fasting and zakât on the Day of Judgement. But he has cursed a person, slandered him and taken away his property. His thawâbs will be divided and distributed to such right-owners. If his thawâbs are depleted before the rights are paid, the sins of the right-owners will be loaded upon him. Then he will be hurled into Hell.” It is written as follows in the ninety-eighth letter of [1] Muhammad Ibni Âbidîn passed away in Damascus in 1252 (1836 A.D.). – 67 –

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