Allah Almighty wants Muslims to be affectionate and loving

Updated 01 January 2015

Allah Almighty wants Muslims to be affectionate and loving

In the verse, “Do not direct your eyes longingly to what We have given certain of them to enjoy. Do not feel sad concerning them. And take the believers under your wing,” (Qur’an, 15:88) Allah calls on Muslims to be affectionate and loving. The state of mind described in the words “...take the believers under your wing” makes it clear that the affection of Muslims must be an ethical model that covers not just certain specific events, but every moment of life.

Mother’s love
A mother is highly attentive and loving toward her defenseless child, which is of course quite unaware of all the dangers around it. Allah protects people from the moment they become alive by means of this feeling of love He bestows on mothers. The feeling of affection is a manifestation of Allah’s name of the compassionate and merciful.
Allah has created this intense feeling of love that mothers have for their offspring in animals, too. Science is amazed by the self-sacrifice that animals display in defense of their young. Of course Allah also creates various lessons in this behavior of animals.
There is much wisdom behind this affection that Allah inspires in the human heart. An entity with no knowledge of the world it will live in, nor of right and wrong or good and bad, that is totally unable to defend itself and to meet its own needs when it first opens its eyes is placed under total protection by Allah through this “mother’s love.”
This is an important indication of the affection that believers need to show one another. The way that a mother shows her defenseless infant concern and affection, not pulling back to help it “learn to look after itself,” but always puts that infant above everything else, represents the ideal conception of affection. The way that a mother makes unconditional sacrifices for her infant and puts its comfort and well-being and needs above all else shows the kind of affection that people need to show one another. The compassion between people must be as strong as that of a mother who makes not the slightest concessions on her affection and care, even under the most difficult conditions, and no matter how tired, sleepless, weak, sick or busy she may be.
This “maternal affection” seen in believers is an important sign of the love that believers feel for one another. Only someone who loves for Allah’s sake alone with no expectation of advantage can exhibit such a lofty virtue. This virtue being shown to Muslims on a constant basis, with no discrimination between people, is at the same time evidence that the person doing so is a true believer.
The true source of all affection is love of Allah. A person’s love of Allah causes a warmth in his heart for all the entities He has created. A person who loves Allah will feel a direct love and affection for His creations. Because of that powerful love for our Lord, Who created him and all other people, he will behave virtuously toward people as commanded in the Qur’an. True compassion appears when one fully abides by these commandments in the Qur’an because the most accurate definition of true compassion and what a compassionate person must do comes from the Qur’an.
The unbeliever’s friendship lasts only so long as it is in their interest. Enmity starts where advantage ends: Patience and affection are the essence of being a Muslim.

‘Fear of Allah’ must
Allah guides mothers by inspiring this affection for their offspring in them. However, in order to be able to preserve that concept of affection throughout one’s life and to feel the same compassion for all people, one has to be someone who fears Allah and abides by the moral values of the Qur’an.
People who do not believe can only display powerful compassion and affection to those whom it is to their advantage to do so; in other words, to people they think it will benefit them to do so. And even then, they can only manage to do so for a limited amount of time.
With believers, on the other hand, being affectionate and compassionate is part of their characters throughout their lives. They also adopt the “mother’s love” that Allah points to as a role model as a character trait. They are even more protective and watchful over the believers around them than a mother is to her infants. They love their Muslim brothers and sisters as brothers and sisters, friends and relatives, and their service toward them is never wanting or deficient. They are scrupulous about showing affection, in the same way that a mother thinks of her infant’s wants and needs without being told to do so. They put other Muslims’ problems, needs and troubles before their own. Even under the most difficult of conditions, they make no concessions regarding protecting and watching over their Muslim brothers.
The only way for a society to live a comfortable, happy life is for people to live by the true concept of affection revealed in the Qur’an. If people fail to abide by that model revealed in the Qur’an, then no matter how much they try, they will still be unable to avoid injustice and unease; wickedness prevails where there is no affection. The model that emerges in a society where wickedness prevails inflicts the most serious material and psychological harm.

The writer has authored more than 300 books translated in 73 languages on politics, religion and science.


Gospels lead us to the Qur’an

Updated 23 September 2016

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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