True Muslims believe in destiny

Updated 11 June 2015

True Muslims believe in destiny

A very important secret underlies the testing that takes place in this world. Believers who possess this secret, confront everything that befalls them with great patience, joy and enthusiasm. The fact of “destiny” lies at the heart of this secret.

Muslims know that Allah has created all things within destiny and that what befalls them does so solely because He so wishes. It is Allah Who creates people’s lives, right down to the finest detail. The Qur’an in its chapter Sura Al-An’am describes how everything, great or small, that happens on Earth occurs because Allah wishes it to: “The keys of the Unseen are in His possession. No one knows them but Him. He knows everything in the land and sea. No leaf falls without His knowing it. There is no seed in the darkness of the earth, and nothing moist or dry which is not in a Clear Book. (Qur’an, 6:59)
Human beings are entities who live constrained by time and by looking at events solely from the current moment. And since people do not know the future they may not always be able to see the long-term wisdom, beauty and goodness in events. Allah, however, Who is unfettered by time and its Creator, sees and knows the lives of all entities from “outside time.” It is the fact of destiny that confronts us at this point. Destiny is Allah’s knowledge of all events, past and future, as one single moment. In other words, events the outcome of which is unclear are all “mysteries” for us. But Allah knows all these things that we cannot.
Therefore, the trial of human beings is one of which beginning and end are pre-ordained. The past, future and present are all one in the sight of Allah; all are already over and done with. We can only learn about them by experiencing them when the time comes.
This “knowledge of destiny” is great knowledge not granted to unbelievers. It is by means of this knowledge that Muslims are able to display such splendid fortitude in the face of all difficulties and tests in the life of this world.
Qur’an says: “No kind of calamity occurs except by Allah’s permission. Whoever believes in Allah, He will guide his heart. Allah has knowledge of all things.” (Qur’an, 64:11) Believers enjoy the ease and comfort of knowing that everything befalling them is destined to do so.
As a great blessing, Allah has made trials easy for believers. But this applies to genuine believers who resign themselves to destiny. A Muslim who truly believes and who sincerely submits himself to Allah watches the constant change of images before him with excitement, thanks and gratitude. Someone sitting in a chair and watching a film in comfort also watches the destiny appointed for him with trust and joy. All the images of that destiny, that are sometimes highly active, sometimes frightening, sometimes appeal to the physical senses and are sometimes very calm, contain the joy and excitement of faith. Frightening images have been specially prepared. They have been planned right down to the finest detail. But at the end of the day they are all within the knowledge and under the control of Allah.
A Muslim aware of the fact of destiny and who grasps this secret of the test, regards all difficulty, hunger or poverty, as positive things and takes great pleasure from them. Because he knows that that the moral values he displays in the face of this test are very valuable in the sight of Allah. This is a pleasure unique to believers. Muslims never suffer such feelings as worry, stress, pain, panic or fear in the face of such woes. Because Muslims know that Allah will make all events that appear to be evil or unwelcome turn out well in the end. In one verse, Allah tells believers that “Allah will not give the unbelievers any way against the believers.” (Qur’an, 4:141)
However, there is a point here that must not be misunderstood: Believers may encounter all kinds of trouble and difficulty in this world, they may lose their worldly goods, grow physically weak, fall ill or get injured and killed. However, none of these are “evils” for Muslims. Allah tests His servants by means of these and recompenses the fortitude they display many time over in this world and the next. And as a result of the trial in this world, Muslims are finally rewarded with the eternal life of the Hereafter.
Aware of this truth, Muslims therefore feel great joy in the face of difficulty. This joy experienced by believers is also a special condition that neutralizes the traps set by the unbelievers and denies them success. When unbelievers see that joy and enthusiasm at times when they imagine they have made things difficult for believers they realize they can never do them any harm. Muslims’ words at times of trouble also reveal to the unbelievers their fortitude and submission. The words of believers faced by difficulties are reported in the following terms in the Qur’an: “Say: ‘Nothing can happen to us except what Allah has ordained for us. He is Our Master. It is in Allah that the believers should put their trust’.” (Qur’an, 9:51)
There is no doubt that all these things are the results of their submission to the destiny created by Allah. Nobody who places his trust and faith in Allah will ever suffer any fear or distress again: “Those who say, ‘Our Lord is Allah,’ and then go straight will feel no fear and will know no sorrow.” (Qur’an, 46:13)
Yes, the friends of Allah will feel no fear and will know no sorrow: Those who have iman and show taqwa, there is good news for them in the life of this world and in the hereafter. There is no changing the words of Allah. That is the great victory! (Qur’an, 10:62-64)
In other verses Allah reveals that servants who believe in and surrender themselves to Him are bound to a bough that will never break: Those who submit themselves completely to Allah and do good have grasped the Firmest Handhold. The end result of all affairs is with Allah. (Qur’an, 31:22)

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


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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