Imam of Masjid al-Masih Isa(Jesus) in Korea

# A Korean Muslim Challenges Christians, Followers of Sufism and Ash‘arism, and Those Who Invoke the Authority of Al-Azhar On the first day of Muharram in the year 1448 AH, I publicly announced that Korea needs a new masjid. My reasons were as follows: First, the number of new Korean Muslims is increasing rapidly. Nevertheless, there is no place that continuously cares for them, educates them, and assists them. Second, I embraced Islam in 2009, and by 2026, not a single new Korean imam had emerged. No new Islamic school had been established to teach Islam in Korean, nor had even one new masjid been opened where the Friday khutbah is delivered in Korean. I have personally witnessed this reality for seventeen full years. In fact, the number of new Korean Muslims continued to increase throughout those years, and accordingly, the number of people teaching and caring for them should also have increased. If this situation has not changed at all, can it truly be regarded as normal? Third, in reality, there is only one Korean imam in Korea, and there is only one masjid where the khutbah is delivered in Korean. Nevertheless, no one regards this as a serious problem, no one assumes responsibility for the large number of new Korean Muslims, and no one feels responsible for spreading Islam in Korea. One Korean imam and one masjid that provides education in Korean—as though that were sufficient. No one recognizes that there is a problem, and no one cares. Does this make any sense? Is Islam not the religion of truth? Many false religions build new schools, establish universities, and create religious broadcasting channels. Why, then, are Muslims occupied merely with coming to Korea to conduct business and earn money? However, when I announced that I would establish a masjid where I would deliver the Friday khutbah in Korean, provide daily Islamic lessons in Korean, and assist Korean Muslims, I was subjected to severe attacks. Naturally, I expected strong opposition from Christians, but only a small number of them posted offensive comments. When I said that I would name the masjid “Masjid al-Masih Isa ibn Maryam,” some of them asked me: “Why are you building a mosque in the name of Jesus, who has nothing to do with you?” I explained to them that this name is mentioned in the Qur’an and that Muslims neither hate nor deny Jesus. Rather, they believe in him as one of the great prophets of Allah. Their opposition then became an opportunity to explain Islam to them and invite them to it. Many Christians were shocked by the name of the masjid and fell silent, while others approached out of curiosity, asked questions, and wanted to learn how Muslims believe in Jesus. What was surprising, however, was that the number of Muslims who objected was greater than the number of Christians who objected, and their opposition was even stronger. They said: “Why do you want to spread Salafism in Korea?” Some of them also said: “Because you are a Wahhabi, we will not help you build the masjid, and we will not support you.” Yet I had never asked them for support in the first place, and I had already announced that I would not collect donations to build the masjid. Nevertheless, some Muslims spoke as though I could not establish a masjid in Korea without their permission and money. I could not help but be astonished by this attitude. When I announced that I would establish a masjid bearing the name of Jesus, the Christians remained silent, and some of them approached out of curiosity. How, then, can people who say that they are Muslims oppose the establishment of a masjid in Korea and attack it? Only then did I understand why they had remained indifferent for all these years to spreading Islam in Korean in Korea. When a new Korean approaches them and says that he wants to become Muslim, they become occupied with taking photographs with him and boasting as though they themselves had personally made him Muslim. I have seen with my own eyes how they issued certificates of conversion to Islam to Koreans without providing them with proper education. The more serious problem is that after those Koreans embrace Islam, they do not continue to show concern for them, follow up with them, or care for them. They do not provide them with the assistance they need, nor do they provide them with structured Islamic education in Korean. Some of them boast only about the moment a Korean embraces Islam. Afterwards, they assume no responsibility for him, regardless of what becomes of him, and they do not even try to find out what happened to him. Therefore, I could not help but ask: Are the actions of such people not among the reasons that have prevented Islam from spreading properly in Korea? Many new Korean Muslims leave Islam shortly after embracing it, or remain Muslim only on paper, carrying certificates of conversion that they obtained for the purpose of marrying a foreign Muslim man or woman. Many of them have told me that they visited nearby masjids seeking proper education, but they could hardly find anyone who could explain Islam to them in Korean. In most places, each community used only its own language, and the atmosphere made it difficult for Korean visitors to enter and integrate with them. Some visitors also complained about poor hygiene, unpleasant odors, and unfamiliar and closed environments that caused them to feel afraid, and therefore they were unable to visit those masjids again. Ignoring this reality, while merely publishing videos of a new Korean pronouncing the two testimonies of faith or photographs celebrating his conversion, and then saying, “Islam is growing in Korea,” is completely meaningless. How can you claim that you will spread Islam in Korea when you do not provide Koreans with education in a language they understand and do not provide them with a safe and comfortable place to learn? They then said to me: “There are already many masjids, so why do you want to establish another one?” However, when I visited their masjids and tried to persuade them of the need to focus on spreading Islam in Korean, some of them rejected me harshly. Some told me that I should go to a school affiliated with the Sufi order to which they belonged, graduate from it, and then return to them. Others posted offensive comments against me or sent me messages through social media, asking: “Are you not a Salafi?” After taking such positions, is it reasonable for them now to say that Korea already has many masjids and therefore does not need a new one? For this reason, I made my decision. I will certainly establish this masjid, even without their assistance, and I have resolved not to conduct a public fundraising campaign for its construction. Financial dependence on a particular group may eventually subject me to pressure to change the content of the da‘wah and the policies of the masjid according to what they desire. I do not want to establish a masjid in which the creed and direction of the da‘wah change according to people’s money. Rather, I want to establish a masjid founded upon reliance on Allah alone and operated independently in accordance with the Qur’an, the authentic Sunnah, and the understanding of the Companions and the Salaf. I do not want a masjid whose administrators submit to the wishes of financial supporters at the expense of creed and da‘wah. Rather, I want a masjid whose administrators fear Allah alone and teach the truth. I will not merely issue certificates of conversion to those who want to marry foreigners, take photographs with them, and then boast that I made them pronounce the two testimonies of faith. Rather, I will provide new Muslims with continuous care, consultation, and sound, structured education, seeking the Face of Allah alone, even if people do not recognize my work and even if no one supports me, insha Allah. By announcing the establishment of “Masjid al-Masih Isa ibn Maryam,” I demonstrated to Christians that Islam is not a religion that denies Jesus. Now I publicly challenge those who defend Sufism and Ash‘arism, as well as those who treat the reputation and status of Al-Azhar as absolute proof. This challenge is not intended to incite hatred or violence against any particular person, nor is it intended to attack anyone because of his country or ethnicity. It is a public academic challenge concerning creed and evidence. Sufi ideas and deviant creeds have been spread in Korea as though they were the correct creed of Islam, without examination or verification. Supplicating to the inhabitants of graves and the dead instead of Allah, seeking rescue from the dead and absent, seeking help from other than Allah in matters that only Allah is capable of, and newly invented rituals that have no basis in the religion have all been justified under labels such as “spirituality” and “Sufism.” I have also witnessed public celebrations of the Prophet’s birthday being held every year, through which many Korean Muslims are misled and invited toward religious innovations. I will not remain silent in the face of this situation. Korea is the country in which I was born and raised, and it is the land in which my ancestors lived for thousands of years. As a Korean Muslim, I also bear responsibility for conveying correct Islam to Koreans and warning them against deviant creeds and the danger of falling into shirk. No matter how many institutions and scholars you name, the large number of people and the reputation of institutions cannot be evidence of the truth. Bring your evidence from the Qur’an. Bring your evidence from the authentic Sunnah. Bring clear evidence that the Companions and the early Salaf believed and interpreted the texts in the same manner as you do. If you have evidence, I am always prepared to listen to it and study it. However, merely saying: “This is what they teach at Al-Azhar,” or: “Many scholars have said this,” or: “This is traditional Islamic theology,” is not sufficient evidence. The truth is not known by the name of an institution. Rather, the truth is known through what Allah revealed and what has been authentically transmitted from the Prophet in the Sunnah. Remember this and respond. Allah has repeatedly informed us in the Qur’an that He rose over the Throne. We do not distort what Allah has informed us about Himself, nor do we deny it, imagine its manner, or liken Him to His creation. We do not say that Allah’s rising is like the rising of a created being. At the same time, however, we do not distort the meaning of “rose over” into “seized control” without evidence. I will not list here in detail all the linguistic and transmitted evidence demonstrating that “rose over” does not mean “seized control.” The Sunnah of the Prophet and the statements of the Companions, the Followers, and the early Salaf contain sufficient evidence regarding this matter. However, I know that you will not accept those proofs even if I present them to you. Therefore, through the name of the masjid that I intend to establish, I ask you this question, just as I challenged the Christians before: Where is the Messiah, Jesus son of Mary, now? There is no doubt that you will acknowledge that he was raised alive into heaven and that he remains alive in heaven until he descends at the end of time. Now read the words of Allah: “And for their saying, ‘Indeed, we killed the Messiah, Jesus son of Mary, the Messenger of Allah.’ But they did not kill him, nor did they crucify him; rather, it was made to appear so to them. Indeed, those who differ concerning him are in doubt about it. They have no knowledge of it except the following of assumption. They certainly did not kill him. Rather, Allah raised him to Himself. Allah is Almighty, All-Wise.” Surah An-Nisa, 4:157–158 The Qur’an clearly states: “Rather, Allah raised him to Himself.” That is, Allah raised Jesus to Himself. The meaning is clear merely by examining the basic Arabic structure of the sentence and the meanings of its words. If you acknowledge that Allah raised Jesus into heaven, why do you deny Allah’s highness above His creation and His rising over His Throne in a manner befitting His Majesty? Answer now. Do not flee through mockery or personal attacks. Respond using the Qur’an, the authentic Sunnah, and the understanding of the Companions and the Salaf. Where is the Messiah, Jesus son of Mary, now? And where is Allah? Allah is in the highestness, above His heavens, risen over His Throne, above all of His creation, in a manner befitting His Majesty. This is the public challenge that I present to you as a Korean Muslim. In one year, by the permission of Allah, I will establish a masjid in Korea that provides structured education to Koreans and teaches them the correct creed, even without your assistance. The creed that I intend to teach is not a newly invented political ideology, a partisan creed belonging to a particular religious organization, or an idea specific to a particular country or ethnicity. Rather, I intend to teach the Islamic creed indicated by the Qur’an and authentic Sunnah, understood and practiced by the Companions, and followed by the righteous Salaf. It is the creed that affirms for Allah what He affirmed for Himself and what His Messenger affirmed for Him, without distortion or denial, and without asking how or likening Him to His creation. It is the creed of tawhid that directs every act of worship to Allah alone and does not direct supplication, vows, sacrifice, reliance, or any other form of worship to anyone besides Allah. It is the creed that does not ask the inhabitants of graves, the dead, the righteous, or the prophets for anything that only Allah is capable of, and which protects people from every form of shirk. It is the creed that does not make anything that the Prophet did not legislate and that the Companions did not practice as worship into a part of the religion. It is neither “Korean Islam” nor “Arab Islam,” nor is it a religion belonging to a particular region or ethnicity. Rather, it is the Islam brought by the Prophet Muhammad, peace and blessings be upon him, taught by him to the Companions, and transmitted by the Companions to those who came after them. I embraced Islam in 2009. In 2019, I established the Peace Association, operated the Peace Masjid, and served as its imam. Anyone who wishes to accuse me of trying to establish a masjid for financial gain should, if he believes in Allah and the Last Day, refrain from attacking the honor of a Muslim or backbiting him without right. In 2019, I paid the rent for the masjid from my own money. I never asked the members for money, not even once, and I did not receive money from them. Even if you do not assist me, I will never surrender. As I have already announced, I will not collect donations to build the masjid. I know why some Muslims oppose the construction of a masjid in Korea even more strongly than Koreans themselves. I cannot reveal his exact name, but in the past, a Korean Muslim who had only recently embraced Islam and possessed no Islamic knowledge announced that he would build a masjid and collected a large amount of money. However, he did not use that money to construct a masjid. Instead, he rented a place for prayer and did not conduct genuine da‘wah activities there, nor did he provide khutbahs or lessons in Korean. However, I am not refusing to collect donations because I am afraid of offensive comments. I want to demonstrate my sincerity to Koreans and make it clear that I am not doing this because I desire a beautiful building. Rather, I am doing it seeking the Face of Allah, and I hope through this to help them recognize that Islam is the truth. My objective is not to obtain a large masjid building, but to establish a sound Islamic educational system. The importance of a masjid does not lie in the beauty of its building or the luxury of its interior decoration. What matters more is what is taught there and what activities are conducted there. What creed is taught there? Can Koreans learn the Qur’an and Sunnah in their own language? Can new Muslims receive continuous education and consultation after embracing Islam? These matters are more important than the size and grandeur of the building. If this is the primary objective, there is no need to spend vast amounts of money constructing a large masjid. Therefore, even if I must use part of my own home, I will not collect donations to build the masjid. I will operate the Korean Islamic Academy in my masjid and place greater emphasis on teaching Islam to Koreans. From now on, I will spend one full year translating Arabic Islamic books into Korean and preparing for this project. I will translate twelve books into Korean within one year. When I have completed them, I will open the masjid and academy and teach Koreans through those books, insha Allah. The translated books will be published free of charge, and I will produce video lessons based on them and upload them to my YouTube channel. Anyone who wishes to support this activity and assist it may support the project through my Patreon account listed below. I will present the twelve books to you one by one through Patreon. patreon.com/AcademyAlkuri After establishing the masjid, I will continue publishing videos through Patreon so that you may see how Islam is being taught to Koreans, insha Allah. I ask Allah to accept your righteous deeds. I ask Allah to reward you greatly for your support and to make the scales of your good deeds heavy on the Day of Resurrection. I ask Allah to make every form of assistance that you provide a cause for the forgiveness of your sins, the raising of your ranks, and the attainment of His pleasure. I ask Allah to make it an ongoing charity whose reward continues to be recorded in your books of deeds even after your death. If one Korean learns tawhid because of your assistance, if one new Muslim preserves his prayer, or if one person is protected from shirk and religious innovation, I ask Allah to record for you rewards like theirs and to make it an ongoing charity for you, by the permission of Allah. Anyone who does not wish to participate in this work is not required to do so. However, do not spread lies, engage in backbiting and tale-bearing, or obstruct this work, for such actions are among the major sins in Islam. If, after all this clarification, some Muslims continue preventing Muslims from carrying out da‘wah, it can only be described as an evil act. Visit my Patreon account and see for yourselves. You may verify the amount of support that I receive each month. Even if I do not receive enough support to devote myself entirely to translation, that is not a problem. I will not change my creed, nor will I abandon my mission. I believe and am certain that Allah will assist me. I will continue this work until I complete it, regardless of the difficulties and trials that I encounter, insha Allah. O Allah, accept from us our righteous deeds, even if they are few. Forgive our shortcomings and mistakes, and keep us firm upon Islam and the Sunnah until we die. O Allah, make our final words the testimony that none has the right to be worshipped except Allah, and gather us on the Day of Resurrection with our Prophet Muhammad, his Companions, and the righteous. O Allah, open the way for me and assist me in completing the translation of the twelve books that I have promised, establishing the Korean Islamic Academy, and founding Masjid al-Masih Isa ibn Maryam. I cannot complete this work without Your assistance. You are capable of all things. O Allah, accept this work as sincere and devoted exclusively to Your noble Face. O Allah, rectify my intention and protect my heart from seeking fame, praise, or the attention of people. O Allah, if I am upon the truth, keep me firm upon it. If I make a mistake, allow me to recognize my error and guide me to correct it immediately. O Allah, make this translation and education a means through which Koreans correctly understand tawhid, the Qur’an, and the authentic Sunnah of Your Prophet. O Allah, protect new Korean Muslims from shirk, religious innovations, deviant ideas, and doubts, and make their faith firm. O Allah, make Masjid al-Masih Isa ibn Maryam a place where tawhid, the Sunnah, knowledge, worship, mercy, and noble character are taught. O Allah, protect us from every corrupt intention and every scheme intended to obstruct this work. Guide those who oppose it out of ignorance of the truth, and grant them correct understanding and guidance. O Allah, forgive our sins, conceal our faults, and keep our feet firm upon the truth. Allow us to work for Islam and the Sunnah for as long as we remain alive, and cause us to die as Muslims. O Allah, from the beginning of this work until its completion, make us rely upon You alone. Do not allow us to depend on the number of people or on their praise. Indeed, You are the Hearer of supplication, the Near, the One who responds. You are the All-Knowing of everything, and You are capable of all things. Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire. May Allah send His peace and blessings upon our Prophet Muhammad, his family, and all of his Companions. All praise belongs to Allah, Lord of all creation. - Abdullah Park al-Kuri @KoreanMuslimTV WhatsApp:+821080019902 islamkorea.com patreon.com/AcademyAlkuri

I will establish a masjid and a madrasa in South Korea, no matter what hardships or difficulties I face. And the entire process will be carried out fairly and transparently through the association. In shaa Allah. ⸻ 어떤 어려움과 어떤 고난이 있더라도, 저는 반드시 대한민국에 마스지드와 마드라사를 세울 것입니다. 그리고 그 모든 과정은 협회를 통해 공정하고 투명하게 이루어질 것입니다. 인샤알라. ⸻ سأُنشئ مسجدًا ومدرسةً إسلاميةً في كوريا الجنوبية مهما واجهت من صعوبات ومحن. وسيتم هذا المشروع كله من خلال الجمعية بطريقة عادلة وشفافة. إن شاء الله.

Since I posted my phone number, I have been receiving dozens of these kinds of calls every single day. I would like to make it clear that I am not a Mufti, nor do I receive any financial support or salary from any association or organization. I do this work solely for the sake of Allah: calling Koreans to Islam, teaching Islam free of charge, and answering their questions. I am currently recruiting members for the association through which we aim to establish a mosque in Korea. At the same time, I am looking for trustworthy scholars (shaykhs) who can supervise this work and provide scholarly guidance and advice. I would also like to clarify that any future donations for the construction of the mosque will be accepted only through the association’s official bank account. No funds will ever be collected through my personal account. This project will be managed in full compliance with both Islamic Sharia and the laws of the Republic of Korea, with complete transparency. Unfortunately, many people contact me claiming to be famous shaykhs or holders of high positions. If I do not reply, they continue calling me. If I block their numbers, they contact me from different numbers. If I close WhatsApp, they call my personal phone number directly. I am currently outside Korea. Because of these repeated contacts based on false claims, I have to pay significant phone charges every month. More importantly, these long and meaningless phone calls consume my time, disrupt my work in dawah, translation, and answering questions, and sometimes even prevent me from receiving truly important calls. Therefore, I respectfully ask everyone: If you have something important to discuss, please do not call me under any circumstances. Contact me only through WhatsApp messages. I will not answer any phone calls. I respect everyone, and I kindly ask everyone to respect my time and the nature of my work as well. May Allah bless you all and grant you success in all that is good. - Abdullah Park Al-Kuri +821080019902 koreanmuslim.com ⸻ منذ أن نشرت رقم هاتفي، أصبحت أتلقى هذا النوع من الاتصالات عشرات المرات كل يوم. وأود أن أوضح أنني لست مفتيا، ولا أتلقى أي دعم أو راتب من أي جمعية أو مؤسسة. وإنما أقوم، ابتغاء وجه الله وحده، بالدعوة إلى الإسلام بين الكوريين، وتعليمهم الإسلام مجانا، والإجابة عن أسئلتهم. وأعمل حاليا على جمع أعضاء للجمعية التي نسعى من خلالها إلى إنشاء مسجد في كوريا، كما أبحث عن مشايخ ثقات يشرفون على هذا العمل ويقدمون له التوجيه والمشورة العلمية. كما أود أن أوضح أن أي تبرعات مستقبلية لبناء المسجد لن تجمع إلا من خلال الحساب الرسمي للجمعية، ولن يتم جمع أي أموال عبر حسابي الشخصي. وسيتم إدارة هذا المشروع بما يتوافق مع أحكام الشريعة الإسلامية والقوانين الكورية، بكل شفافية. ولكن مع الأسف، يتواصل معي كثير من الأشخاص، ويزعم بعضهم أنهم مشايخ مشهورون أو أصحاب مناصب كبيرة. وإذا لم أرد عليهم، استمروا في الاتصال بي، وإذا قمت بحظر أرقامهم، عادوا للاتصال من أرقام أخرى، وإذا أغلقت واتساب اتصلوا برقم هاتفي مباشرة. وأنا حاليا لست في كوريا، وبسبب هذه الاتصالات المتكررة القائمة على ادعاءات كاذبة، أتحمل كل شهر تكاليف اتصال ليست قليلة. والأهم من ذلك أنهم يستهلكون وقتي في مكالمات طويلة لا فائدة منها، مما يعطل عملي في الدعوة والترجمة والإجابة عن الأسئلة، بل ويجعلني أحيانا غير قادر على استقبال المكالمات المهمة. لذلك أرجو من الجميع بكل احترام: إذا كان لديكم أمر مهم، فالرجاء عدم الاتصال بي إطلاقا، وإنما التواصل معي برسائل واتساب فقط. ولن أرد على أي مكالمة هاتفية. أنا أحترم الجميع، وأرجو من الجميع كذلك أن يحترموا وقتي وطبيعة عملي. أسأل الله أن يبارك فيكم جميعا، وأن يوفقكم لكل خير - عبد الله بارك الكوري +821080019902 islamkorea.com

Jesus is.... the servant and messenger of Allah, and he will descend again to the earth near the end of time.

The Double Standards in Christian Attacks Against Islam Everyone has the right to criticize Islam. But if criticism is to be fair, the same standard must also be applied to one’s own religion. Many Christians criticize the marriage of Prophet Muhammad, peace and blessings be upon him, while ignoring the marriages of prophets in the Bible. They condemn polygamy in Islam, yet they do not apply the same criticism to Abraham, Jacob, David, and Solomon. They call Islamic law harsh, while remaining silent about far stricter punishments recorded in the Bible. They criticize jihad, while explaining biblical wars and Christian military history through “historical context.” They apply modern standards to Islam, but historical context to the Bible. They demand a literal reading of Islamic texts, while interpreting their own scriptures through metaphor, culture, and context. This is not fair criticism. A sincere seeker of truth should not apply a harsh standard to one side and a lenient standard to the other. Compare the Qur’an and the Bible with the same standard. Compare Prophet Muhammad, peace and blessings be upon him, and the prophets of the Bible with the same standard. Compare Islamic history and Christian history with the same standard. If the same standard is applied, many attacks against Islam will be exposed as arguments built upon double standards. We are not asking people to accept Islam blindly. We are simply asking them to judge fairly. Truth has nothing to fear from honest comparison.

To Christians Who Criticize Islamic Polygamy Many Christians criticize Islam because it permits a man to marry more than one wife. But before criticizing Islam, ask yourself this question: Are you applying the same standard to the Bible? The Bible clearly records that many of God’s chosen servants had multiple wives. Abraham, Jacob, David, and Solomon all had more than one wife. These are not obscure figures—they are among the most important people in biblical history. If polygamy were inherently immoral, why did God continue to bless and work through these men? Islam did not invent polygamy. It already existed throughout the ancient world, including among the prophets recognized by Jews and Christians. What Islam did was regulate it. The Qur’an limits a man to no more than four wives and commands that he must deal with them with justice. If he fears that he cannot be just, then he is commanded to marry only one. This is stated clearly in the Qur’an (Surah An-Nisa 4:3). By contrast, the Bible contains no verse that universally forbids polygamy. So if you condemn Islam simply because it permits polygamy, consistency requires you to explain why the prophets of the Bible practiced it. This is not about attacking Christianity. It is about asking for one standard. Either polygamy was always immoral—in which case you must explain the biblical prophets—or you acknowledge that God permitted it under certain circumstances. Applying one standard to Islam and another to your own scripture is not fairness. It is a double standard.

To Christians who criticize the marriage of Prophet Muhammad and Aisha, may Allah be pleased with her Some Christians criticize the marriage of Prophet Muhammad to Aisha and call it “child marriage.” But before making that accusation, they should ask themselves: Are they judging history fairly, or are they applying modern standards only against Islam? Sahih al-Bukhari records that Prophet Muhammad contracted marriage with Aisha when she was six and began living with her when she was nine. Muslims do not hide this narration. However, the important point is this: Seventh-century Arabia cannot be judged only by twenty-first-century standards. At that time, marriage was not measured by the modern legal age of “18.” It was judged according to physical maturity, guardian approval, social custom, and the ability to enter married life. Now let us apply the same standard to Christian history. Traditional Catholic canon law long recognized 12 for females and 14 for males as the minimum age for marriage. Even Mary, the mother of Jesus, is often understood by historians and Christian sources to have been very young when she was betrothed to Joseph and became pregnant with Jesus. The Bible does not state her exact age, so this should not be presented as a certainty. However, in the historical context of first-century Jewish society, girls were commonly betrothed and married around puberty, and Mary is often estimated to have been around 12 to 14 years old. Christian history also contains many examples: • Saint Augustine wrote in Confessions that when he was around 30, he was engaged to a girl who was two years below the legal Roman age for marriage. Since the Roman legal age for females was 12, she was about 10. • King Richard II of England married Isabella of Valois when he was 29. She was about 6. • Margaret Beaufort, mother of Henry VII, married at 12 and gave birth to Henry VII at 13. • Margaret of Austria was betrothed at 3 to the French dauphin Charles, later Charles VIII, and sent to the French court. • Anne de Mowbray married Richard of Shrewsbury at 5. • Princess Mary, later Princess of Orange, married William II when she was 9. • Catherine of Aragon married Prince Arthur at 15 and later married Henry VIII. • Margaret Tudor married King James IV of Scotland when she was 13 and he was 29. • Judith of Flanders married King Æthelwulf of Wessex when she was about 12. • Eleanor of England married King Alfonso VIII of Castile when she was about 9. Of course, some of these were political marriages, and in some cases married life began later. But that is exactly the point. Marriage in the past was based on standards different from those of modern society. This was not unique to Islam. It was also found in the Christian world. So if a Christian condemns only the marriage of Prophet Muhammad by using modern standards, while ignoring Christian canon law, the historical context of Mary’s betrothal, and the history of Christian royal marriages, that is not objective historical judgment. It is a double standard. Muslims are not saying, “Let us practice underage marriage today.” Muslims today must obey the laws of the countries in which they live, and marriage must take place within the legal and social order of each society. Our point is simple: When judging historical figures, we must consider the law, society, culture, and customs of their own time. If seventh-century Arabia is judged by modern standards, then the same standard must also be applied to Christian history, canon law, the historical context of Mary’s betrothal, and the many royal marriages of the Christian world. Otherwise, this is not a sincere search for truth. It is selective criticism used only to attack Islam.

To Christians who criticize the marriage of Prophet Muhammad and Aisha, may Allah be pleased with her Some Christians criticize the marriage of Prophet Muhammad to Aisha and call it “child marriage.” But before making that accusation, they should ask themselves: Are they judging history fairly, or are they applying modern standards only against Islam? Sahih al-Bukhari records that Prophet Muhammad contracted marriage with Aisha when she was six and began living with her when she was nine. Muslims do not hide this narration. However, the important point is this: Seventh-century Arabia cannot be judged only by twenty-first-century standards. At that time, marriage was not measured by the modern legal age of “18.” It was judged according to physical maturity, guardian approval, social custom, and the ability to enter married life. Now let us apply the same standard to Christian history. Traditional Catholic canon law long recognized 12 for females and 14 for males as the minimum age for marriage. Christian history also contains many examples: • Saint Augustine wrote in Confessions that when he was around 30, he was engaged to a girl who was two years below the legal Roman age for marriage. Since the Roman legal age for females was 12, she was about 10. • King Richard II of England married Isabella of Valois when he was 29. She was about 6. • Margaret Beaufort, mother of Henry VII, married at 12 and gave birth to Henry VII at 13. • Margaret of Austria was betrothed at 3 to the French dauphin Charles, later Charles VIII, and sent to the French court. • Anne de Mowbray married Richard of Shrewsbury at 5. • Princess Mary, later Princess of Orange, married William II when she was 9. • Catherine of Aragon married Prince Arthur at 15 and later married Henry VIII. • Margaret Tudor married King James IV of Scotland when she was 13 and he was 29. • Judith of Flanders married King Æthelwulf of Wessex when she was about 12. • Eleanor of England married King Alfonso VIII of Castile when she was about 9. Of course, some of these were political marriages, and in some cases married life began later. But that is exactly the point. Marriage in the past was based on standards different from those of modern society. This was not unique to Islam. It was also found in the Christian world. So if a Christian condemns only the marriage of Prophet Muhammad by using modern standards, while ignoring Christian canon law and the history of Christian royal marriages, that is not objective historical judgment. It is a double standard. Muslims are not saying, “Let us practice underage marriage today.” Muslims today must obey the laws of the countries in which they live, and marriage must take place within the legal and social order of each society. Our point is simple: When judging historical figures, we must consider the law, society, culture, and customs of their own time. If seventh-century Arabia is judged by modern standards, then the same standard must also be applied to Christian history, canon law, and the many royal marriages of the Christian world. Otherwise, this is not a sincere search for truth. It is selective criticism used only to attack Islam.

مسلم كوري يبحث عن مكان للدراسة في مكة المكرمة. السلام عليكم ورحمة الله وبركاته. حياكم الله جميعا، وبارك الله فيكم، وأسأل الله تعالى أن يوفقنا وإياكم لما يحب ويرضى، وأن يجعل أعمالنا خالصة لوجهه الكريم، وأن ينفع بنا وبكم الإسلام والمسلمين. أنا مسلم كوري، وأرغب في زيارة مكة المكرمة لمدة تقارب ثلاثة أشهر، إن شاء الله. هدفي من هذه الزيارة أن أستفيد من بعض المؤسسات التعليمية أو المعاهد أو الحلقات العلمية الموجودة في مكة المكرمة، وأن أتعرف على مناهجها وأنظمتها التعليمية، حتى أستفيد من هذه التجربة في تعليم المسلمين الكوريين، وفي الاستعداد لتأسيس مسجد ومدرسة إسلامية في كوريا مستقبلا، بإذن الله. وأرغب كذلك، على وجه الخصوص، في معرفة الكتب التي تُدرَّس في هذه المعاهد والمؤسسات التعليمية، ثم اقتناء ما يتيسر منها وأخذها معي إلى كوريا، حتى أترجمها إلى اللغة الكورية، وأستفيد منها عند تأسيس المسجد والمدرسة الإسلامية في كوريا، لتكون بإذن الله أول مؤسسة تعليمية إسلامية في كوريا قائمة على المنهج السلفي، منهج أهل السنة والجماعة بفهم السلف الصالح. ولهذا أرجو أن أتمكن من لقاء بعض المشايخ أو المسؤولين أو القائمين على هذه المعاهد والمؤسسات التعليمية، ممن يستطيعون نصحي في النظام التعليمي المناسب، وتوجيهي إلى الكتب المعتمدة، ومساعدتي في إعداد ما أحتاج إليه من الكتب والمناهج، حتى أستفيد من ذلك في خدمة الدعوة والتعليم الإسلامي في كوريا، إن شاء الله. وقد سبق لي أن حاولت زيارة معهد جامعة الإمام في إندونيسيا، ولكنني لم أتمكن من النجاح في الزيارة؛ لأنني لم أبحث مسبقا عن الأساتذة أو المسؤولين الذين يمكن التواصل معهم قبل الذهاب. وهذا هو رابط الفيديو الذي يوضح ذلك: youtube.com/watch?v=xqq4cWyx… لذلك أريد هذه المرة أن أستعد قبل السفر، وأن أتواصل مسبقا مع الأساتذة أو المسؤولين أو من يعرف الجهات المناسبة في مكة، حتى أحصل على الإذن والتوجيه، وأعرف أين أذهب ومع من أتواصل. فأنا أخشى إن ذهبت دون ترتيب مسبق أن يضيع وقتي هناك، ثم أرجع إلى كوريا دون أن أستفيد الفائدة المطلوبة. مدة الزيارة المتوقعة تقريبا ثلاثة أشهر، وليس عندي إقامة في السعودية، وإنما أنوي زيارة مكة بتأشيرة سياحية، مع الالتزام بالأنظمة والتعليمات المعمول بها في المملكة. ومن أراد أن يعرف عني أكثر، فيمكنه زيارة موقعي الرسمي أو قناتي في يوتيوب: koreanmuslim.com islamkorea.com youtube.com/@AbdullahAlkuri patreon.com/@AbdullahAlkuri ومن يستطيع مساعدتي أو توجيهي أو تعريفي بأحد الأساتذة أو المسؤولين أو المعاهد المناسبة في مكة المكرمة، فجزاه الله خيرا، ويمكنه التواصل معي عبر رقم الواتساب: +821080019902 wa.me/821080019902 جزاكم الله خيرا، وبارك الله فيكم، وأسأل الله أن يكتب أجركم، وأن يفتح لنا أبواب الخير، وأن يجعل هذا العمل سببا في نفع المسلمين الكوريين ونشر العلم الصحيح في كوريا.

If the Qur’an is not at the center, our understanding becomes weak, our hearts become distant, and our da’wah loses its light. So let us return to the Qur’an — in belief, worship, character, and da’wah.

Do not distance yourselves from the Qur’an. Give the Qur’an a daily place in your homes, even if it is only a few verses. The Qur’an is light for the hearts, firmness in times of trial, and mercy from Allah.

It is truly sad when people cannot argue based on the Qur’an and the Sunnah, and instead only mock and insult others by calling them “Wahhabi.” Whenever they discuss religious matters with those who take the Qur’an and the Sunnah as their standard, having to repeat insults and mockery instead of presenting evidence-based discussion must also be exhausting and difficult for them. One of the greatest blessings for a Muslim is to know the truth through the Qur’an and the Sunnah, to learn it, practice it, and find happiness in it. Not being able to fully enjoy this blessing, and instead remaining trapped in baseless accusations and prejudice, is truly sad and unfortunate. Truth is not proven by mocking people. It becomes clear through sound evidence from the Qur’an and the Sunnah. A Muslim should fear Allah and speak with knowledge, evidence, and good manners. May Allah unite us all upon the truth, and not unite us upon falsehood, idol worship, grave worship, or shirk. May He purify our hearts and tongues, and make us firm upon the correct path of the Qur’an and the Sunnah, according to the understanding of the righteous Salaf. May Allah also unite the Ummah of Prophet Muhammad, peace and blessings be upon him, upon correct aqidah and the authentic Sunnah, protect us from division, ignorance, bid‘ah, and shirk, grant honor and victory to Islam and the Muslims, forgive all believing Muslim men and women, and make us live upon the truth, die upon the truth, and be resurrected upon the truth. Ameen.

Whenever they hear something they dislike, they immediately shout, “Wahhabi!” Then they laugh and mock among themselves without even trying to understand what the other person actually believes. They simply label him a mujassim, sometimes even call him a kafir, and claim that Wahhabis are followers of bid‘ah. Seeing such closed-mindedness and blind prejudice reminds me of some Western Christians who mocked Muslims, called them terrorists, insulted the Prophet of Islam, and claimed that Muslims worship “Allah” instead of God, as though Allah were some separate deity and Islam were nothing more than an idolatrous religion. Yet they had no interest in listening to what Muslims actually believe or learning about Islam before passing judgment. So what is the difference between those who judge Muslims through ignorant stereotypes and those who call others “Wahhabi,” “mujassim,” or “kafir” without knowledge, fairness, or any attempt to understand their creed? The mentality is the same: mockery, distortion, prejudice, and a refusal to listen, learn, or engage in honest dialogue. In fact, the reason they behave this way is simple. Without mockery and insults, they have no way to prove that the other person is wrong. Unable to answer the evidence or engage in a serious discussion, all they can do is ridicule, insult, and attach labels to their opponent.

Beautiful character is not a secondary matter in Islam. It is part of the heart of faith. Many people think Islam is only about slogans, debates, or criticizing others. But the Qur’an and Sunnah teach us first to purify our hearts and correct our manners. Allah said about the Prophet ﷺ: وإنك لعلى خلق عظيم “Indeed, you are upon great character.” Surah al-Qalam 68:4 And Allah said: وقولوا للناس حسنا “Speak good words to people.” Surah al-Baqarah 2:83 The Prophet ﷺ said: إنما بعثت لأتمم صالح الأخلاق “I was sent only to perfect noble character.” Good character is not weakness. It is not abandoning the truth. Rather, it is holding firmly to the truth while preserving justice, mercy, patience, and Islamic manners. Truth is not proven by harshness and anger. It is shown through knowledge, taqwa, and beautiful character upon the Qur’an and the authentic Sunnah.

Islam is not reduced to political slogans, emotional rhetoric, or insulting those who disagree with you. Nor does something become the truth simply because it has become the view of the majority. History repeatedly shows that ignorance and misguidance have often been embraced by the majority. The foundation of Islam is not popularity—it is taqwa. A Muslim fears Allah before speaking. A Muslim remembers that every word will be accounted for on the Day of Judgment. A Muslim is careful with his tongue before criticizing, mocking, labeling, or accusing others. Allah says: ما يلفظ من قول إلا لديه رقيب عتيد “Not a word does a person utter except that there is with him an observer ready to record it.” Surah Qaf 50:18 The Prophet ﷺ also said: من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت “Whoever believes in Allah and the Last Day should speak good or remain silent.” The truth is not determined by political slogans, loud voices, or large numbers. It is determined by the Qur’an, the authentic Sunnah, and sincere fear of Allah. If we truly fear Allah and believe in the Day of Judgment, then we will be careful not only about what we believe, but also about what we say and how we treat our fellow Muslims.

Tell me, how many Muslims who follow the Salaf actually want to be called “Wahhabi”? I am studying this manhaj, and I have never met anyone who wants to be called by that nickname. Rather, most of them prefer to be called “Salafi” or “Ahl al-Hadith.” Or are you calling me and others “Wahhabi” out of love for Allah? Will you say that in front of Allah on the Day of Judgment? Or do you not believe in the Day of Judgment? Using the word “Wahhabi” in this context is not a neutral academic description. It is clearly being used as a label of mockery and contempt. If a Muslim does not accept this label for himself, then basic Islamic manners require that we avoid calling him by a name he dislikes. Allah says: ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان “Do not insult one another, nor call each other by offensive nicknames. How evil is the name of disobedience after faith.” Surah al-Hujurat 49:11 Allah also says: ولا تسبوا الذين يدعون من دون الله فيسبوا الله عدوا بغير علم “Do not insult those whom they invoke besides Allah, lest they insult Allah in hostility without knowledge.” Surah al-An‘am 6:108 So if Islam teaches us not to use insulting language even toward the false gods of the polytheists, then how can it be acceptable to mock fellow Muslims with labels they reject? If you disagree with an idea, refute the idea with evidence. Discuss the Qur’an, the Sunnah, and the understanding of the Salaf. But calling people “Wahhabis” while claiming to defend the unity of the Ummah is not consistent. Unity is not built upon mockery, contempt, and offensive labels. It is built upon truth, justice, sincere advice, and Islamic manners.

With respect, I believe your criticism is inconsistent. First, my point was never: “We are a minority, therefore we are automatically upon the truth.” My point is simply that numbers are not evidence. Neither the majority nor the minority determines what is true. The standard is the Qur’an, the authentic Sunnah, and the understanding of the Companions. Also, you repeatedly use the label “Wahhabi” as a derogatory term, yet at the same time you speak about preserving the unity of the Ummah. If your concern is truly Muslim unity, then mocking fellow Muslims with insulting labels is not the way to achieve it. Unity is built upon justice, sincere advice, and respectful dialogue, not upon ridicule. If you disagree with a position, then refute the evidence with evidence. Discuss the Qur’an, the Sunnah, and the understanding of the Salaf. But calling people “Wahhabis” while simultaneously calling for unity is logically inconsistent. May Allah guide us all to the truth and unite us upon the Qur’an and the authentic Sunnah.

I was born Korean and was once a Christian. Throughout my life, I have met many different kinds of people and witnessed attacks and criticism from various groups. But I have never seen a case like this before. An attitude that refuses to seek knowledge, refuses to use reason, and lacks even basic manners is a combination of ignorance, stubbornness, and rudeness. On top of that, there is no fear of Allah. I have never seen anything more miserable than this.

Why I Decided Not to Remain Silent Any Longer Many Muslims criticize me, saying, “Why do you talk so much?” and “Just be quiet and do your work alone.” However, I have already spent 17 years carrying out dawah activities in Korea quietly and patiently, without complaining. I embraced Islam in 2009. After that, I realized that Islamic dawah and education in Korea were severely lacking, so I began carrying out dawah activities within the limits of what I was able to do. In 2019, I rented a commercial property by myself and opened an Islamic center. There were almost no Muslims around me who helped me. Meanwhile, some non-Muslim Koreans did not look favorably upon Muslims gathering nearby, making the adhan, reciting the Quran, and performing their prayers. Eventually, I was unable to continue the rental contract and had to close the center. Even after that, instead of demanding or waiting for anyone’s help, I continued quietly translating Islamic books into Korean and inviting Koreans to Islam online. With the help of Allah, many Koreans embraced Islam. The number of Koreans whom I personally taught about Islam online and helped to embrace Islam is approximately fifty. However, although it is now 2026 and 17 years have passed since I embraced Islam, there is still no new madrasa in Korea that systematically teaches Islam in the Korean language. No new masjid operated primarily by Korean Muslims has been established, and no new Korean imam has emerged. Under these circumstances, it is difficult to gather the many newly converted Korean Muslims in one place so that they can pray together, share brotherhood, and receive continuous care and assistance. Systematic Islamic education is also not being properly provided. As a result, some Korean Muslims leave Islam not long after embracing it. Some remain Muslims only on paper and do not even perform the prayers. They then marry foreign Muslim women, stop attending the masjid, and live lives far removed from Islam. Even now, in 2026, there is only about one place in Seoul that regularly and systematically provides a weekly khutbah in Korean. There is also, in practical terms, only one Korean imam who officially resides at a masjid and serves there on a permanent basis. Many Muslims do not properly understand the reality that Koreans find it difficult to attend a masjid unless it is operated for Koreans under the leadership of a Korean imam. Most masjids in Korea are still operated primarily for foreign Muslims. Even when a new Korean Muslim visits a masjid near his place of residence, in most cases there is no one permanently present who can speak Korean properly and guide him. Even when he makes the effort to attend the masjid on Friday, the sermon is not delivered in Korean, so he cannot understand it. Eventually, he gradually stops attending. From the perspective of non-Muslim Koreans as well, the masjid appears to be filled only with foreigners. Because those operating it often do not sufficiently understand the Korean language and culture, it is difficult for them to communicate smoothly with their neighbors and Korean society. Under such a structure, dawah not only fails to function properly, but it may even produce the opposite effect by increasing the distance Koreans feel toward Islam and causing Islamophobia to grow. For this reason, Korea needs Korean imams who can serve as symbolic representatives of Islam in Korea. There also need to be more masjids operated for Koreans, with Korean Muslims at their center. Only then can Islam in Korea cease to be regarded merely as a religion for foreigners and become rooted in the country’s society and culture, continuing to develop as it has in Malaysia and Indonesia. In Korean society, Christianity is no longer regarded as a foreign religion, but as a religion that has become established within Korean society. However, during the 17 years in which I have personally observed Islam in Korea, it has still been unable to escape the perception that it is a religion believed only by foreigners who do not understand the Korean language and culture. As a result, Islam is rejected within Korean society and is unable to become properly established. Therefore, I thought: “If no one else will do this work, then I must develop the strength to do it myself.” I went to Al-Azhar in order to study Islam systematically. However, they told me that they could not help me gain admission because I was too old. I then asked them, if admission was not possible, to at least tell me which books I should study and in what order. But even that request was refused. I personally went as far as the office of the person in charge, but they simply told me that this was their policy. They only viewed me with suspicion, even though I had come to study for the sake of dawah, and they did not treat me kindly. Afterward, I also visited an Islamic educational institution in another country. However, because I had arrived without contacting them in advance, I was coldly rejected from the entrance. Through these experiences, I realized one thing. When I visit educational institutions or scholars without first explaining myself, many people may begin by doubting my intentions and rejecting me. Therefore, I concluded that I needed to explain publicly in advance why I wished to study, what I wanted, and what activities I had carried out until now. For that reason, I sent a public message to the respected Mufti of the Muslims, Sheikh Salih al-Fawzan, may Allah preserve him. I pray that Allah protects the Sheikh, grants him health and a long life, and continues to benefit Islam and the Muslims through his knowledge. I clearly explained what my aqidah is, what activities I have carried out until now, and what I sincerely desire. I thought that if I sent a very long private message to the respected Mufti, Sheikh Salih al-Fawzan, may Allah preserve him, he might not have enough time to read the entire message because he is an extremely busy person. However, if I posted the message publicly, people around the Sheikh might read it on his behalf and summarize it for him. I also thought that someone who sympathized with my purpose might speak well of me or recommend me. However, many Muslims instead reacted negatively to what I had done. “Who are you to dare to ask for help?” “Just go there quietly and study.” “Do not talk so much.” “Are you not a Christian spy?” “You are suspicious.” These words poured out against me. I have already experienced in many countries that simply going somewhere without an explanation results only in suspicion and prevents proper communication. Furthermore, I have already spent 17 years patiently remaining silent and carrying out dawah activities alone. Even when studying, I did not demand anyone’s assistance. I left Korea, traveled personally to various countries, and have continued my studies until now through my own efforts and strength. I did not make any unreasonable demands of the respected Mufti, Sheikh Salih al-Fawzan, may Allah preserve him. I did not ask for money to build a masjid in Korea. On the contrary, I publicly stated that I would build the masjid through my own efforts and resources. I did not ask to be formally admitted to a university. I did not ask for a diploma or an academic degree. I did not ask for an iqama. I did not ask for a visa. I did not ask anyone to pay my living expenses or rent so that I could study for several years. All I expressed was the small hope of spending approximately three months attending classes at an Islamic university as a non-degree auditing student, visiting and observing various Islamic educational institutions, and gaining experience. I merely hoped that this experience would help me when I returned to Korea and established an Islamic madrasa. However, there were people who regarded even this small hope as suspicious and told me, “Keep your mouth shut and take care of everything by yourself.” These were not only anonymous internet trolls whose identities were unknown. I was deeply hurt when I saw that many Muslims whose identities were publicly known and who lived ordinary lives were saying the same things. But that was not the end. Having decided that I must somehow carry out this work, even if I had to do it alone, I once again explained my circumstances to Muslims living in Korea. I told them that Korea needed a new masjid operated primarily by Korean Muslims. I did not ask them for money. Because I had previously experienced being unable to continue operating an Islamic center when a non-Muslim landlord did not want the center to remain in his building, I asked whether any Muslim in Korea who owned a building, commercial property, or even a small house would be willing to rent it to me so that I could operate it as a musalla and madrasa. I said that I would faithfully pay the market-rate rent and only asked them to tell me the required deposit and monthly rent. However, I did not receive a single response. No one showed even the slightest interest. Instead, statements such as the following only increased: “You are a Salafi Wahhabi.” “We do not help Wahhabi Mujassim.” At that moment, I understood: Why no new Korean imam has emerged even after 17 years, Why not a single new masjid for Koreans has been established, And why there is still not a single madrasa that systematically teaches Islam in the Korean language. If there is not even one madrasa in Korea that systematically teaches Islam in Korean, this is not merely a loss for Koreans. I believe that this is a serious matter for which the entire Muslim Ummah must feel a sense of responsibility. Therefore, I made my decision. I will no longer keep my mouth shut and remain silent. If you do not want to help me, then you do not have to help me. But do not obstruct me. Do not suspect me without any evidence, engage in backbiting and tale-bearing against me, or interfere with the work that I must carry out. Those are truly major sins and forbidden acts that a Muslim must not commit. If no one else will do this work, I will continue doing it alone. I will strive to establish a madrasa that teaches Islam in the Korean language. I will strive to establish a masjid where Korean Muslims can pray together, learn, and care for one another. I will strive to convey correct Islam to Koreans and to educate and protect new Korean Muslims so that they do not leave Islam. And I will never give up. Insha Allah. Abdullah Park Al-Kuri (Dongshin Park) WhatsApp: +82 10-8001-9902 wa.me/821080019902 Official Website: koreanmuslim.com or islamkorea.com Official YouTube Channel: youtube.com/@KoreanMuslimTV Official Facebook Page facebook.com/@KoreanMuslimTV