If there is someone who created us; Does it really hurt us? Does he watch over and protect? What will we do after we die?Is God really going to burn us forever?! Is God our enemy? Will God torture without mercy?! What kind of universe do I live in? Why do I have weaknesses? Why are we slowly dying? Why do we have defects and diseases? If life is a fair test; Why isn't everyone tested the same? He watches a movie that will trigger him to ask these questions: Hasan, the main character of the novel. One of his dorm friends named Tolga is an atheist; It confuses his mind even more with difficult questions. One of Tolga's speeches that will put Hasan in trouble is as follows;"You; Do you believe in a God who will torture a huge majority, billions of people, for a small minority? How many people could you torture like this? You, who cannot do this to even a single person!; How do you find it suitable for the mercy of your God? What will happen to your God when you torture him? Will those criminals come to their senses? Why does he create evil people and then leave them under torture and not destroy them? Where is the wisdom of your God?!” The movie he watched is; The drama of an African woman's enslavement, It is based on. Hasan was very impressed by the film; For the reasons we have mentioned, he questions religion and becomes hostile to religion. When you lose everything and all your hopes disappear; Mehmet Hodja comes to his rescue. Allah - which is taught with incomplete meanings - correct misinterpreted verses tells. Himof God's mercy; not only heaven but also At the same time, you completely included the people of hell teaches. Hasan found the answers to the questions he was looking for. Drama is replaced by a happy ending this time. This work was translated with a computer application without using a translator. I apologize for any incorrect translations it contained until the translator translated it. You can view all pages without paying; but you can also purchase the book for support.

Islam presents an astonishing situation as it rejects all except those totally committing their will and mind to Allah, Muhammad, and the Qur'an, along with several other authority figures and traditions. The Bible accepts any and all who will come as humble sinners and seek the One God through the sacrifice of the Messiah of the Jews. This book is in total agreement with the Qur'an when the Qur'an says that most Jews and most Christians are evil, corrupt, and liars by the standards of right and wrong found in the Qur'an that is. The alternative is also true and again in agreement with the Qur'an. Muslims do not and may not adhere to the teachings of the Bible, which results in being lost by biblical teachings. The simple truth of the Qur'an is that Jews and Christians do not follow the Allah of the Qur'an, except a few who become Muslim. Also true is that the Muslims do not follow the God of the Bible, except a few who accept Jesus. God of the Bible is not Allah of the Qur'an, and Allah of the Qur'an is not God of the Bible, by name, by description, by personality, by judgment, or by love. The Qur'an has its greatest error when it says it is the completion and continuation of biblical revelation. This is fully accepted by Muslims because they have been taught that the Bible is corrupted, not the true one, and they do not read the Bible.

Fr. Arias was the founder of a movement to promote dialogue with those outside the Church. In this book, he enters into a communion of thought with people who do not share his faith. He seeks to show that the "magically remote" God rejected by the unbeliever, bears no relation to the One whom Christians worship.

This book is one of the many Islamic publications distributed by Ahlulbayt Organization throughout the world in different languages with the aim of conveying the message of Islam to the people of the world. Ahlulbayt Organization (www.shia.es) is a registered Organization that operates and is sustained through collaborative efforts of volunteers in many countries around the world, and it welcomes your involvement and support. Its objectives are numerous, yet its main goal is to spread the truth about the Islamic faith in general and the Shi`a School of Thought in particular due to the latter being misrepresented, misunderstood and its tenets often assaulted by many ignorant folks, Muslims and non-Muslims. Organization's purpose is to facilitate the dissemination of knowledge through a global medium, the Internet, to locations where such resources are not commonly or easily accessible or are resented, resisted and fought! In addition, For a complete list of our published books please refer to our website (www.shia.es) or send us an email to [email protected]

In 1105, six years after the first crusaders from Europe conquered Jerusalem, a Damascene Muslim jurisprudent named ’Ali ibn Tahir al-Sulami (d. 1106) publicly dictated an extended call to the military jihad (holy war) against the European invaders. Entitled Kitab al-Jihad (The Book of the Jihad), al-Sulami’s work both summoned his Muslim brethren to the jihad and instructed them in the manner in which it ought to be conducted, covering topics as diverse as who should fight and be fought, treatment of prisoners and plunder, and the need for participants to fight their own inner sinfulness before turning their efforts against the enemy. Al-Sulami’s text is vital for a complete understanding of the Muslim reaction to the crusades, providing the reader with the first contemporary record of Muslim preaching against the crusaders. However, until recently only a small part of the text has been studied by modern scholars, as it has remained for the most part an unedited manuscript. In this book Niall Christie provides a complete edition and the first full English translation of the extant sections (parts 2, 8, 9 and 12) of the manuscript of al-Sulami’s work, making it fully available to modern readers for the first time. These are accompanied by an introductory study exploring the techniques that the author uses to motivate his audience, the precedents that influenced his work, and possible directions for future study of the text. In addition, an appendix provides translations of jihad sermons by Ibn Nubata al-Fariqi (d. 985), a preacher from Asia Minor whose rhetorical style was highly influential in the development of al-Sulami’s work.