(Muhammad Alexander Russel Webb was born in 1262 [1846 C.E.], in Hudson, United States of America. He studied in the university of New York. In a short time he was a very much loved and admired writer and columnist. He published magazines named ‘St. Joseph Gazette’ and ‘Missouri Republican’. In 1887 he was posted as the American consul in the Philippines. After embracing Islam, he thoroughly dedicated himself to the promulgation of Islam and presided over the organization in the United States. He passed away in 1335 [1916 C.E.].)

I was asked by quite a number of people why I, as a person who was born in the United States, a country with an overwhelmingly numerous Christian population, and who listened to the preaches, or, rather, foolish talks, made by Christian priests throughout his growing years, changed my religion and became a Muslim. The brief account I gave them on why I had chosen Islam as my guide in life: I became a Muslim because the studies and observations I carried on indicated that men’s spiritual needs could be filled only with the sound principles established by Islam. Even as a child I had never had a disposition to completely dedicate myself to Christianity. By the time I reached the adult age of twenty, I was completely defiant towards the mystical and annoying church culture which interdicted everything in the name of sin. Gradually I disengaged myself from the church, and finally abandoned it for good. I had an inquisitive and curious character. I would always search for causes and purposes for everything. I would anticipate logical explanations for them. On the other hand, the explanations provided by priests and other Christian men of religion did not satisfy me. Most of the time, instead of giving satisfactory answers to my questions, they would dismiss the matter with evasive prevarications such as, “We cannot understand these things. They are divine secrets,” and “They are beyond the grasp of human mind.” Upon this I decided to study, on the one hand, oriental religions, and on the other hand, books written by famous philosophers. I read various works on philosophy, such as those written by Mill, by Locke, by Kant, by Hegel, by Fichte, by Huxley, and others. The books written by these philosophers always dealt with such subjects as protoplasms, atoms, molecules, and particles, and did not even touch on reflections such as “What becomes of the human soul?” “Where does the soul go after death?” “How should we discipline our souls in this world?” The Islamic religion, on the other hand, treated the human subject not only within the corporeal areas, but also along the spiritual extensions. Therefore, I chose Islam not because I had lost my way, or only because Christianity had incurred my displeasure, or as a result of sudden decision, but, on the contrary, after very minutely studying it and becoming thoroughly convinced about its greatness, singularity, solemnity and perfection.

Islam is based on belief in the existence and the unity of Allâhu ta’âlâ, entire submission to Him, which spontaneously entails worshipping Him and thanking Him for His blessings. Islam enjoins fraternity, goodness, and friendliness upon all the human race, and advises them to be cleanly, spiritually, physically, verbally, and practically. Definitely, the Islamic religion is the most perfect, the most superior and the most conclusive of all the religions known to humanity so far.

This book is a testimony for the deceit of freemasons. Those intellectuals who developed an analytical ability will readily understand the tricks of the freemasons when they examine the statements of the reformer Egyptian Rashid Rida. No hope for pseudo intellectuals!

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He disseminated throughout the world his Turkish, German, French, English and offset-reproduced Arabic books and received thousands of letters expressing appreciation, congratulations and thanks. Some of his works were translated into Japanese, Asian and African languages. He always said that he had neither the ability nor efficiency, and that all the services do ne were the results of the spiritual help and grace of Hadrat Sayyid 'Abdulhakîm Effendi and the blessings ensuing from his excessive love and respect for the scholars of Islam.Hüseyn Hilmi Effendi constantly said that he found the taste in the suhba and words of Sayyid 'Abdulhakîm Effendi in nothing else and that the most pleasant moments he enjoyed were when he remembered those sweet days he had spent with Sayyid 'Abdulhakîm Effendi. He said his nasal bones ached out of the grief of separation and yearning when he remembered those days.

Our Prophet 'sall-Allâhu 'alaihi wa sallam' stated, "Of my Ummat (Muslims), there will come someone nicknamed Sila. Through his shafâ'at (intercession with Allâhu ta'âlâ for the slaves), many people will enter Paradise." This hadîth-i-sherîf is written in the book Jam'ul-jawâmî, by Imâm Suyûtî 'rahimahullâhu ta'âlâ'. Providing an extensive explanation for the Awliyâ's words on 'Wahdat-i-wujûd', Imâm Rabbânî 'quddisa sirruh' proved that they were compatible with Islam, and combined the two very vast Islamic oceans, i.e. the Ahkâm-i-islâmiyya (the Islamic principles, tenets, acts of worship, commandments and prohibitions, ritual practices, etc.), and Tasawwuf (knowledge pertaining to heart and soul; orders, paths, methods and techniques for the purification and improvement of the heart and soul), (which had hitherto been considered apart from each other). This won him the epithet Sila, (which means reunion; combiner). One of his letters ends with the prayer of thanksgiving, "May hamd (praise and gratitude) be to Allâhu ta'âlâ, who has made me a sila between two oceans!" He was known with this nickname among his companions. No one before him had won the epithet 'Sila', which exists literally in the hadîth-i-sherîf giving the good news. It is a fact in the sunlight that the epithet had been meant for Imâm Rabbânî.