Dua has the ability to change one’s destiny

Updated 21 February 2014
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Dua has the ability to change one’s destiny

AS human beings, our life in this world is characterized by fluctuating conditions making us happy and sad. No one experiences perpetual bliss or misery. Life by its very nature is a test.
Allah says: “He is the One that has created Life and Death in order to test who amongst you is best in conduct.” (Qur’an, 67:2)
Pleasant and favorable conditions demand us to be grateful and humble or adverse conditions require us to be patient and to seek Allah’s help.
As Believers we ought to believe that every condition is a manifestation of the Will of Allah. What has passed us was not meant to befall us and what has befallen us was not meant to pass us. Assistance comes with patience, relief after affliction and ease after difficulty (Tirmidhi). Our faith and belief is tested when we undergo difficulties and afflictions. These difficulties may be physical, emotional, financial and/or psychological. This is borne out by the following verse: “Verily We will test you with some fear, hunger, and loss of wealth, life or the fruits (of your labor.” (Qur’an, 2:155)
These adverse conditions may at times be upon an individual, a family, a community or upon a large section of the Ummah as is the current case of Palestine, Syria, Afghanistan and Myanmar. Muslims believe in Islam and making supplication or dua before Allah Almighty is what they consider as a weapon in their hands to solve their problems. Prayers or dua are panacea for the present problems facing the Ummah today. In Hadith we find that the Noble Messenger of Allah (peace be upon him) came across a community of people going through a tribulation. He advised, “Why don’t they supplicate (make dua) to Allah for assistance?”
The problem with us is that dua for us has become a ritual and a final resort after all the options and the means have been exhausted. Dua, according to a Hadith, has the unique ability to change destiny (Tirmidhi).
All the Prophets (peace be upon them), as we find in Qur’an, resorted to supplications as their ultimate ‘weapon’ to solicit Allah’s help when all their efforts would fail while reforming nations in their respeoctive hostile environments.
A very poignant example of this is the incident of the Prophet Nuh (peace be upon him). Allah Almighty mentions the incident in the following words, “The people of Noah denied and they belied Our Servant and said, ‘He is a madman’ and threatened him. He therefore supplicated (through dua) to his Lord (saying), ‘I am overpowered! Assist me?’ We therefore opened the gates of Heaven, with water flowing furiously. (And) We caused springs to gush out from the earth, so that the two waters met in a quantity that had been destined.” (Qur’an, 54: 9-12)
The above verses in the original Arabic language are very powerful and conjure up an image of vast volumes of waters gushing forth profusely from both the earth and the skies until the earth was waterlogged. All those who had ridiculed the Messenger were drowned in that deluge. We can safely say that the Prophets (peace be upon them), in discharging their responsibility of calling toward the Creator, qualified for His assistance. And the action that motioned this assistance in favor of the Prophets (peace be upon them) was that of lifting their hands in dua.
At the time of the battle of Badr, with the future of Islam under threat, when a small ill equipped band of 313 Muslims faced an army of 1,000 well armed, the Noble Messenger of Allah (peace be upon him) spent the entire night on the eve of the battle begging and supplicating unto Allah for His assistance and Allah Almighty the following day granted the greatest victory in the annals of Islamic history.
In another such incident, when Sultan Salah Al-din Ayyubi received news of the Crusader’s ships sailing toward them with reinforcements, he retired to the masjid and spent the night in prayer, beseeching and begging Allah Almighty’s assistance. In the morning prayer, he told a pious man, “Please make dua, so that the enemy ships left the shores carrying reinforcements.” The person replied, “Don’t fear, O Salah Al-Din. Verily the tears of the night have drowned the enemy ships.” A short while later news was received that the ships had sunk.
Such is the power of dua which has been rightfully referred to by scholars as the ‘weapon’ of a believer.
In a Hadith, it is mentioned that ‘Dua is the essence of worship.’ (Musnad Ahmed & Tirmidhi)
In fact in another Hadith it is mentioned that, ‘Dua is worship.’ (Sunan Abu Dawood) If one ponders and reflects on the above Hadith one will realize that they are very clear, definite and absolute statements. How is it that we give so little attention to that described as both the ‘essence’ of worship as well as worship itself?
The reason for this is because we tend to look at the outward form of dua which, when compared to other’s acts of Ibadah (worship) is ‘less strenuous’ and ‘exertive’ in terms of time, place, language and physical exertion. While there are conducive and opportune moments when duas are accepted in relation to the above there are no restrictions or specifications on the act of dua. Dua can be made at any time, in any place, in any language, when a woman is in her menses and also in a state of ceremonial impurity.
Dua is the ultimate form of Abdiya (Bondsman-ship) in that it is an expression of one’s total dependence on Allah Almighty knowing that every single condition — good or bad, happy or sad, benefit or loss, wealth or poverty — is exclusively in the hands of Allah Almighty and that He alone is the ultimate Causer of causes. With Him are the keys to His unlimited and unending treasures.
Dua is that act which ‘connects’ the slave to his Master. The slave lifts his hands as begging bowls in an expression of begging as a beggar does. “O mankind! It is you who stand as beggars in your relation to Allah, and it is Allah Who is Free of all wants, Worthy of all praise. (Qur’an, 35:15)
In all humility, with an attentive heart, having full hope in his Creator, Maker, Sustainer and Cherisher, one attracts the gaze of mercy of the Master Who feels shy in turning His slave away empty handed (Tirmidhi, Ahmed, Abu Dawood).
If it is not in the nature of a mother to turn her child away empty handed no matter how disobedient a child may be, how is it possible that the One who is the most merciful and who has placed mercy in the hearts of all mothers turns away His slave, empty handed? How is it possible for the One Who becomes angry when His slaves do not supplicate to Him not to be happy when they do? (Sunan Ibn Majah)
Continuously turning to Allah Almighty in dua is a sign of one’s conviction in Him and the more one turns to Him, the more one’s faith increases. Dua is a condition of the heart and conversation with one’s Maker in the language of one’s choice. A Hadith says, dua is a means of beseeching Allah Almighty for the fulfillment of all our needs no matter how mundane or insignificant as it may be; or significant as facing overwhelming odds in the battlefield (Tirmidhi).
In the vocabulary of Islam, there are no such words as impossible, unattainable and/or insurmountable. Dua in times of ease is gratifying and engenders humility while at the same time it serves as an assurance of our duas being accepted in times of difficulty, according to Tirmidhi.

n Courtesy of islam.ru/en



Dua in times of difficulty, accompanied by the shedding of tears is uplifting, invigorating, assuring, cleanses, refreshes and provides solace and relief to a broken heart.
In current times as individuals we are faced with so many tribulations and internationally, the Ummah, is faced with crises across the globe that, at times we cannot help but feel helpless, frustrated and depressed. In such times we have the choice of negotiating these hurdles all by ourselves or through voicing our dissent by petitioning the ‘powers’ that be or to utilize the most powerful ‘weapon’ at the disposal of every Believer — dua, and stand up before Allah Almighty and to petition Him for His help as He alone is the one who has power over everything and every situation.


Gospels lead us to the Qur’an

Updated 23 September 2016
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Gospels lead us to the Qur’an

Brandon Yusuf Toropov gives a vivid account of his personal quest to study the most authentic verses of the Bible — the Q verses — and his coming into the fold of Islam. Thhis is the concluding part of his story.

I WAS interested in the research being done that indicated that the oldest strata of the Gospels reflected an extremely early oral source known as Q (the Q source: Q from German, Quelle, meaning ‘source,’ is a hypothetical written collection of Jesus’s sayings) and that each of the individual sayings of Jesus (may the mercy and blessings of God be upon him) needed to be evaluated on its own merits, and not as part of the narrative material that surrounded it. This is because that narrative material was added many years later.

Wresting with the doctrine of the Trinity: The more I looked at these sayings, the more impossible it became for me to reconcile the notion of the Trinity with that which seemed most authentic to me in the Gospels. I found myself face-to-face with some very difficult questions. Where in the Gospels did Jesus use the word “Trinity”? If Jesus was God, as the doctrine of the Trinity claims, why did he worship God? And, if Jesus was God, why in the world would he say something like the following? “Why callest thou me good? There is none good but one, that is, God.” (Mark, 10:18) Did he somehow forget that he himself was God when he said this?

The Holy Qur’an: In November of 2002, I began to read a translation of the Qur’an. I had never read an English translation of the entire text of the Qur’an before. I had only read summaries of the Qur’an written by non-Muslims. (And very misleading summaries at that.)
Words do not adequately describe the extraordinary effect that this book had on me. Suffice to say that the very same magnetism that had drawn me to the Gospels at the age of 11 was present in a new and deeply imperative form. This book was telling me, just as I could tell Jesus had been telling me, about matters of ultimate concern. The Qur’an was offering authoritative guidance and compelling responses to the questions I had been asking for years about the Gospels.
“It is not (possible) for any human being to whom God has given the Book and wisdom and prophethood to say to the people: ‘Be my worshippers rather than God’s.’ On the contrary, (he would say): ‘Be devoted worshippers of your Lord, because you are teaching the Book and you are studying it.’ Nor would he order you to take angels and prophets for lords. Would he order you to disbelieve after you have submitted to God’s will?” (Qur’an, 3:79-80)
The Qur’an drew me to its message because it so powerfully confirmed the sayings of Jesus that I felt in my heart had to be authentic. Below, you will find just a few examples of the parallels that made my heart pliant to the worship of God. Each Gospel verse comes from the reconstructed text known as Q, a text that today’s scholars believe represents the earliest surviving strata of the teachings of the Messiah. Note how close this material is to the Qur’anic message.

On monotheism: In Q, Jesus endorses a rigorous monotheism. “Get thee behind me, Satan: For it is written, ‘Thou shalt worship the Lord thy God, and him only shalt thou serve.’” (Luke, 4:8) Compare: “Children of Adam, did We not command you not to worship Satan? He was your sworn enemy. Did We not command you to worship Me and tell you that this is the straight path?” (Qur’an, 36:60-61)

On Aqaba: Q identifies a right path that is often difficult, a path that unbelievers will choose not to follow. “Enter ye in through the narrow gate. For wide is the gate, and broad is the way that leadeth to destruction and many there are who go in there. Narrow is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew, 7:13-14) Compare: “The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life Hereafter, will have a position far above them…” (Qur’an, 2:212)

On Taqwa: Q warns us to fear only the judgment of God. “And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear. Fear Him, which after He hath killed, hath the power to cast into Hell. Yea, I say unto you, fear Him!” (Luke, 12:4-5) Compare: “To Him belongs all that is in the heavens and the earth. God’s retribution is severe. Should you then have fear of anyone other than God?” (Qur’an, 16:52)

Earthly life: In Q, Jesus warns humanity plainly that earthly advantages and pleasures should not be the goal of our lives: “Woe unto you that are rich! For you have received your consolation. Woe unto you who are full! You shall be hungry. Woe unto you who laugh now! You shall weep and mourn.” (Luke, 6:24) Compare: “The desire to have increase of worldly gains has preoccupied you so much (that you have neglected the obligation of remembering God) – until you come to your graves! You shall know. You shall certainly know (about the consequences of your deeds.) You will certainly have the knowledge of your deeds beyond all doubt. You will be shown hell, and you will see it with your own eyes. Then, on that day, you shall be questioned about the bounties (of God).” (Qur’an, 102:1-8)

Crucifixion: We are left then with an amazing early Gospel, a Gospel that (non-Muslim) scholars believe is historically closest to Jesus, a Gospel that has the following characteristics: Agreement with the Qur’an’s uncompromising message of God’s Oneness; agreement with the Qur’an’s message of an afterlife of salvation or hellfire ... based on our earthly deeds; agreement with the Qur’an’s warning not to be misled by dunya, the attractions and pleasures of worldly life. A complete absence of any reference to Christ’s death on the cross, resurrection, or sacrifice for humanity! This is the Gospel that today’s most advanced non-Muslim scholars have identified for us ... and this Gospel is pointing us, if only we will listen to it, in precisely the same direction as the Qur’an! I became a Muslim on March 20, 2003. It became obvious to me that I had to share this message with as many thoughtful Christians as I could.
Concluded
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