Various contradictions in the four Gospels about the claim of the Prophet Jesus' (pbuh) so-called crucifixion

The Christian belief is based on the belief that the Prophet Jesus (pbuh) was crucified and killed on the cross and he will then be resurrected. However, as it is revealed in the Qur’an, the Prophet Jesus (pbuh) was not crucified, therefore not killed, and on the contrary he was raised to the sky while still alive and taken to the Sight of God to be sent back to earth again in the End Times. (You can read our explanations about the subject from here.) The reason for the Christian community to defend the belief that the Prophet Jesus (pbuh) was crucified is some chapters in the Gospel. However, the statements written in the chapters in question are, as we have stated before, contradictory statements, which were added to the Bible in the 3rd century after the Prophet Jesus (pbuh).

Some of these contradictory statements about out subject are as follows:

Contradictory statements in the Gospel about the Prophet Jesus’ (pbuh) so-called crucifixion

Who carried the cross?

There are statements that the cross was carried by Simon from Cyrene in Mark 15:21, Matthew 27:32 and Luke 23:26:

As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. (Matthew 27:32)

In the Gospel of John, it is stated that the Prophet Jesus (pbuh) carries the cross:

Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). (John 19:17)

The crucified robbers:

It is told in the sections of Mark 15:27-28, Matthew 27:44 and Luke 23:39-42 that Jesus was supposedly crucifed along with two robbers. The contradiction here is that the Romans never crucify robbers. ¹

They crucified two robbers with him, one on his right and one on his left. (Mark 15:27-28)

In the same way the robbers who were crucified with him also heaped insults on him. (Matthew 27:44)

Contradictory information about the time of the Prophet Jesus’ (pbuh) crucifixion:

In the passages in Gospels of Matthew 27:45-36, Luke 23:44-46 and John 19:14-15, a time from twelve to three o’clock is indicated as the so-called time of the Prophet Jesus’ (pbuh) crucifixion, whereas in Mark 15:25 this time is told to be nine o’clock.

It was now about the sixth hour, and darkness came over the whole land until the ninth hour, for the sun stopped shining.And the curtain of the temple was torn in two. Jesus called out with a loud voice, "My Lord, into Your hands I commit my spirit." When he had said this, he breathed his last. (Luke 23:44-46)

It was the third hour when they crucified him.(Mark 15:25)

The so-called last word the Prophet Jesus (pbuh):

There is contradictory information in the four Bibles about the last words of the Prophet Jesus (pbuh) during his so-called crucifixion. In the passages of Mark 1 5:34-37 and Matthew 27:46:50, it is stated that the Prophet Jesus (pbuh) called out this:

And at the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"—which means, "My God, my God, why have You forsaken me? [God is beyond that.]"(Mark 15:34)

In the Gospel of Luke, the so-called last words of the Prophet Jesus (pbuh) is stated differently:

Jesus called out with a loud voice, "God, into Your hands I commit my spirit." When he had said this, he breathed his last.  (Luke 23:46)

In the Gospel of John, the statements about this subject are completely different:

When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit. (John 19:30)

The Prophet Jesus (pbuh) supposedly drinking wine or vinegar?

In the passages, which claim that the Prophet Jesus (pbuh) was supposedly crucified, it is mentioned that he was made to drink something before being cruicified, however while this drink is defined as wine in the Gospel of Mark, it is defined as vinegar in the Gospels of Matthew, Luke and John:

According to the Gospel of Mark, the Prophet Jesus (pbuh) is made to drink wine:

Then they offered him wine mixed with myrrh, but he did not take it. (Mark 15:23)

According to the Gospels of Matthew, Luke and John, the Prophet Jesus (pbuh) is made to drink vinegar:

Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a stick, and offered it to Jesus to drink. (Matthew 27:48)

The soldiers also came up and mocked him. They offered him wine vinegar and said, "If you are the king of the Jews, save yourself." (Luke 23:36-37)

A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus' lips.When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit. (John 19:29-30)

The earthquake during the so-called burial of the Prophet Jesus (pbuh):

This explanation is in the Gospel of Matthew:

At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people. (Matthew 27:51-53)

In the Gospels of Mark, Luke and John, there are several definitions being made with respect to the so-called burial of the Prophet Jesus (pbuh), however an incident of an earthquake, which is impossible to forget given that it actually took place, is never mentioned.

Events that took place following the so-called burial of the Prophet Jesus (pbuh):

Events, which are claimed to take place following the so-called burial of the Prophet Jesus (pbuh) are explained differently in the four Gospels:

At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split.The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people. (Matthew 27:51-53)

But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. (Mark 16:4-5)

They found the stone rolled away from the tomb, but when they entered, they did not find the body of ...Jesus. While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. (Luke 24:2-4)

So Peter and the other disciple started for the tomb. Both were running, but the other disciple outran Peter and reached the tomb first. He bent over and looked in at the strips of linen lying there but did not go in. Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. (John 20:3-8)

The competent authorities, to which the Prophet Jesus (pbuh) was taken, being different:

In the Gospels of Mark 14:53, Matthew 26:57 and Luke 22:54, the competent authority, to which the Prophet Jesus (pbuh) was taken, was told to be Caiaphas, the high priest, in the Gospel of John this authority is told to be Annas, the father-in-law of Caiaphas.

They took Jesus to the high priest...(Mark 14:53)

Those who had arrested Jesus took him to Caiaphas, the high priest... (Matthew 26:57)

Then seizing him, they led him away and took him into the house of the high priest. Peter followed at a distance. (Luke 22:54)

and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. (John 18:13)

The Prophet Jesus (pbuh) standing trial with the so-called accusations:

In the four Gospels, all of the explanations about the so-called trial of the Prophet Jesus (pbuh) contradict with one another.

According to the Gospel of John, only the high priest is interrogating the Prophet Jesus (pbuh):

Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jews that it would be good if one man died for the people... Meanwhile, the high priest questioned Jesus about his disciples and his teaching. (John 18:12-14,19)

According to the Gospels of Mark, Luke and Matthew, the Prophet Jesus (pbuh) stands trial by the whole of the High Council:

At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them."If you are the Christ," they said, "tell us." (Luke 22:66-67)

They took Jesus to the high priest, and all the chief priests, elders and teachers of the law came together... The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree. (Mark 14:53-56)

Those who had arrested Jesus took him to Caiaphas, the high priest, where the teachers of the law and the elders had assembled. But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome. The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death.  (Matthew 26:57-59)

The Prophet Jesus’ (pbuh) interrogation by Hirodes:

In the Gospel of Luke, it is mentioned that the Prophet Jesus (pbuh) was interrogated by Herod: On hearing this, Pilate asked if the man was a Galilean. ⁷When he learned that Jesus was under Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem at that time. When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. He plied him with many questions, but Jesus gave him no answer. The chief priests and the teachers of the law were standing there, vehemently accusing him. Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. That day Herod and Pilate became friends—before this they had been enemies. (Luke, 23:6-12)

In the Gospels of Matthew, Mark and John, the interrogation of the Prophet Jesus (pbuh) by Herod is not mentioned.

The contradictions in question are open evidences that those accounts told about the so-called cruicifixion  of the Prophet Jesus (pbuh) are based on completely false information and the explanations regarding that moment and environment contradict one another. Almighty God reveals in the Qur’an that there was no case of the Prophet Jesus (pbuh) being cruicified and killed, however the unbelievers experienced an environment in which they would presume this would happen in that way. Our Lord reveals in the Qur’an that these claims about the Prophet Jesus (pbuh) are invalid; the traps set by hypocrites and unbelievers against the Prophet Jesus (pbuh) came to nothing and the Prophet Jesus (pbuh) was taken up to the sky –God’s Sight. When the contradictions in the Gospel passages in question are analyzed in the light of the Qur’an, this serious confusion is immediately clarified: The explanations related the Prophet Jesus (pbuh) being killed on the cross, just like some other false statements, are misleading beliefs, which were included in the Gospel afterwards and with a specific purpose. You can read our explanations about the subject in our next article.

Our Christian brothers and sisters should also see the importance of the inward meaning

The words of Allah are open, clear, concise and wise. But our Almighty Lord hides in His words sometimes clear judgments and sometimes meanings open to interpretation. In order to fully understand the latter, one must look with an eye of faith at the deep meanings and secrets inside these wise words.

Our Almighty Lord gives these deep meanings sometimes in similes and metaphors. For example in one verse in the Qur’an, He reveals, “Hold fast to the rope of Allah all together, and do not separate...” (Surah Al ‘Imran, 103), in another verse, “As for those who deny Our Signs and are arrogant regarding them, the Gates of Heaven will not be opened for them, and they will not enter the Garden until a camel goes through a needle’s eye. …” (Surat al-A‘raf, 40). These verses might be taken by some and interpreted literally. But in fact, both of these metaphors are very wise expression methods and they have hidden meanings which humans can dig deeper into when they think more. Our Lord, with the "rope of Allah," clearly wants people to hang tight with Allah and His path, and be persistence with it. Again our Lord, with the expression “until a camel goes through a needle’s eye,” states that those who are mentioned in the verse will not be allowed into Heaven – unless Allah wills otherwise. This is such a deep and beautiful way of expression. But in order to properly understand this, one needs to contemplate the inward meaning.

This situation, as well as the Qur’an, is also applicable with the Torah and the Gospel. For example in a passage from the Gospel, our Lord’s expression of deep wisdom that needs to be interpreted inwardly is as follows: 

This is why I speak to them in parables: “Though seeing, they do not see; though hearing, they do not hear or understand.” In them is fulfilled the prophecy of Isaiah:“‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; 
they hardly hear with their ears, and they have closed their eyes. 
Otherwise they might see with their eyes, hear with their ears, understand with their hearts 
and turn, and I would heal them.’ (Matthew 13:13-15) 

It is possible to give similar examples from the Torah: 

“Hear, you deaf; look, you blind, and see! … You have seen many things, but you pay no attention; your ears are open, but you do not listen.”(Isaiah 42:18, 20) 

The word of the Lord came to me: “Son of man, you are living among a rebellious people. They have eyes to see but do not see and ears to hear but do not hear, for they are a rebellious people.”(Ezekiel, 12:1-2) 

These expressions mentioned in the Gospel and the Torah, of course, are not physical blindness or deafness. What is emphasized here is the spiritual blindness and spiritual deafness. Even though the evidence for the existence of Allah is shown before their eyes, even though these evidences are always in front of them, people mentioned in these words simply do not appreciate Him. Allah condemns these spiritually blind and deaf people. 

If this blindness and deafness are understood literally, this will certainly bring false interpretations with them. In order to escape such mistaken interpretations, it is important to be able to comtemplate the inward meaning. That is because Allah, with these deep meanings, gives people great and important messages, and conceals in them secrets that will lead people to the right path.

 

The inward meaning of the word “son” in the Gospel must be considered

First it should be noted that the lack of understanding the inward meaning is encountered in a variety of ways in Islam, in Judaism and also in Christianity. So this should not be considered as a matter about some Christians alone. However, here only this subject’s aspect related to Christians is described.

The ability to understand the inward meaning is important in terms of the errors some of our Christian brothers and sisters have fallen in. That is because the belief that has been held for years that the Prophet Jesus (pbuh) is the son of Allah (Surely Allah is beyond that) is a dangerously erroneous interpretation that occurs due to a lack of this understanding. The expression “son of Allah” in the Gospel is taken as its literal meaning without having properly thought of the deeper meaning it states. 

In fact the word “son” here is an expression of spiritual closeness to Allah, love, election, and friendship. It is a quite deep expression Allah used for a servant of His whom He loved and chose. 

This special expression is also a way of description used in the Torah. (Psalms 2: 7-12) Since some Christians interpret the word “son” in the Torah again literally, they cite the Torah as a reference for their false belief that the Prophet Jesus (pbuh) is Allah’s son (Surely Allah is beyond that). Yet the Jews know the true and deep meanings of these expressions in the Torah. They interpret these expressions and comtemplate their inward meaning and can understand that Allah has stressed His love for, protection over and closeness to His servant. Indeed, Jews oppose some Christians’ commentating on passages from the Torah literally and thus differently from their actual meanings.

Our Christian brothers and sisters must understand that with the word "son of Allah," not a physical meaning is implied (Surely Allah is beyond that), but instead a servant’s spiritual closeness to Him is emphasized. With this point of view of the inward expression, they will better realize a very different and deeper message deep inside this form of address. 

The creed of trinity is the biggest harm ever given to Christianity and it is the biggest aspersion casted on Prophet Jesus (pbuh)

From Mr. Adnan Oktar’s Live Interview on TV Kayseri and Kanal 35 (January 10, 2010)

 

The belief that the Prophet Jesus’ (pbuh) second coming in the End Times will be over the clouds and seen everywhere originates from the lack of understanding the inward meaning

The Prophet Jesus (pbuh), with the permission of Allah, will come again in the End Times and bring peace and safety to all the nations of the earth. This is very exciting good news given also in the Qur’an. But the Prophet Jesus (pbuh) being sent back to earth during the End Times will not take place as a result of extraordinary events that all people will witness like some Christians and even some Muslims suppose it to be. The Prophet Jesus (pbuh) will be sent down to earth from the Presence of Allah, and even he himself will not be aware of who he is. At first, a small group of Christians will believe in him and protect him. In the beginning he will secretly carry out his activities and then will be recognized by the entire world. All people’s belief in him and then returning to faith in Allah will take place after a certain period of time.

The Prophet Jesus’ (pbuh) arrival during the End Times is a beauty also told in the Gospel and expected by Christians. But some of our Christian brothers and sisters, because they interpret the accounts in the Gospel literally, enter false expectations. For example, some Christians believe that the Prophet Jesus’ (pbuh) coming will be over the clouds and all people will see this as a result of extraordinary events. They base this belief on the following passages from the Gospel: 

“Look, he is coming with the clouds,” and “every eye will see him,” … (Revelation 1:7) 

“Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory.” (Matthew 24:30; Mark 13:26) 

“You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” (Matthew 26:64; Mark 14:62) 

At that time they will see the Son of Man coming in a cloud with power and great glory. (Luke 21:27) 

For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. (Matthew 24:27) 

For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other. (Luke: 17:24) 

The metaphors about the Prophet Jesus’ (pbuh) coming are in order to emphasize the magnitude of this event. In addition his coming being visible just like the “lighting that comes from the east is visible even in the west,” in a way could be a sign of him to be seen on TV. The Prophet Jesus’ (pbuh) beautiful face’s being visible by all people could be described in this metaphor. 

Also if these words are taken in the literal sense, everyone will certainly be knowledgeable of the Prophet Jesus (pbuh) who will be coming over the clouds, and with this great miracle all people will no doubt have faith and there will be no more trial. However, in the Gospel, it is described that there will be a period of struggle between the Prophet Jesus (pbuh) and the described antichrist. If there was actually coming down from the clouds, which would be witnessed by all and would make everyone come to faith, then without doubt there would be no environment needing the Prophet Jesus’ (pbuh) struggle. In order for the Prophet Jesus’ (pbuh) struggle with the antichrist to take place, he should not be recognized at first when he returns. Also it should be noted that since the trial on earth is continuously going on, no event could happen without reasons, in a way that would take away one’s free will. This is contrary to Allah’s justice and His law of creation. Just as no events that would take away people’s free will occurred during the time of other prophets, neither will they take place during the Prophet Jesus’ (pbuh) coming. Therefore, occurrence of such great and extraordinary events that everyone will witness at a moment, beyond the limits of the mind, is not possible within reasons. Here, in reality, it is necessary to get the inward meaning of the lyrics. 

With these words, our Almighty Lord informs us that the Prophet Jesus’ (pbuh) second coming on the earth will be a great and a blessed occurrence, and everyone will know about his arrival and with his coming all people would become enlightened and righteous. Understanding of his presence on earth will of course be enlightening and exciting. For this reason, Allah compares his coming on earth as a lighting.
 

Conclusion

Understanding the inward meaning is an important way of realizing the deep messages that Allah offers us and an important way to think of His wisdoms. Failure to do so is a serious deficiency where people could be forced into serious errors and false beliefs. As Allah states in the Qur’an, He gives all who fear Him discrimination of right and wrong (Surat al-Anfal, 29). Therefore, all people who submit themselves to Allah and fear Him as due have the blessing to see the truth and see the deep meanings of Allah’s words and live according to his/her conscience. Our sincere Christian brothers and sisters must also evaluate those words of wisdom in the Gospel that are in agreement with the Qur’an this way. When they refer to their conscience, they will see the deep meanings there by the will of Allah.

Why is the trinity creed dangerous?

The creed of trinity and trinitarianism advocated by some Christians in our day is a very serious delusion. Apart from being a great slander against God and the Prophet Jesus (pbuh), it is also a serious threat. In our previous articles, we dwelled on how this creed that Christians call trinity or trinitarianism contradicts with the creed of unity of God explained in the Gospel, and that the trinity creed became widespread due to the misinterpretations made after the Prophet Jesus (pbuh).

We also explained that that the Prophet Jesus (pbuh) being a manifestation of God does not mean that he is the Self of God, and God is beyond this. This is certainly contrary to God’s ruling, His might, His attributes, wisdom and rationale.  (You can read the other related articles here and here)

In these articles we show and express that this false creed is a great threat. It is of great importance for our Christian brothers to be aware of these dangers that the creed of trinity brings forth and that it may bring forth in the future. Some of these dangers are as follows:

1. The danger of ascribing partners to God:

According to both the Gospel and the Torah ascribing partners to God means polytheism. Consequently with the creed of trinity, genuine Christians inadvertently fall into this great danger of ascribing partners to God by ascribing the Prophet Jesus (pbuh) to God (Surely God is beyond that). This danger of ascribing partners to God is not an issue that should be ignored. All-Mighty God states in the Qur’an, regarding this dangerous idea as follows: " The heavens are all but rent apart and the earth split open " (Surah Maryam, 90). Ascribing partners to God is a great sin in God’s Sight. In the Qur’an God expresses His threat against those who commit this sin:

God does not forgive anything being associated with Him but He forgives whoever He wills for anything other than that. Anyone who associates something with God has committed a terrible crime. (Surat an-Nisa’, 48)

In the Gospel, Christians are forbidden from ascribing partners to God:

And  [they] exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. [Surely God is beyond that]…They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator. [Surely God is beyond that]—Who is forever praised. (Romans, 1:23-25)

Jesus answered, "It is written: 'Worship the Lord your God and serve Him only.'” (Luke, 4:8)

The oneness of God is also clearly and comprehensively stated in the Gospel. Indeed, in one part of the Gospel, the Prophet Jesus (pbuh) states that one of the most important commands of God is to remember God as the One and Only:

One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, "Of all the commandments, which is the most important?". "The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is One. "Well said, teacher," the man replied. "You are right in saying that God is One and there is no other but Him.(Mark, 12:28-32)

 (You can read the Gospel sections in which faith is preserved for God as the One and Only and without ascribing partners to Him here.)

In light of these explanations, some Christians may gloss this stating that they, in fact, have faith in God as the One and Only God; but that they do not accept the Prophet Jesus (pbuh) as a separate being; (Surely God is beyond that) since that One Being manifests itself in three different forms as the body, spirit and consciousness. However, in its essence, this explanation harbors a very serious contradiction and error. You can read our explanations related to this here.

2. The danger of all endeavors coming to naught

Another great danger our genuine Christian brothers will face with the error of trinity is the possibility of all effort they claim to make in the name of God to come to naught. This is a great danger for Christians who, disregarding reminders and warnings, continue to ascribe partners to God only because of this delusion, and do not resort to their conscience, but assume themselves to be on the true path. Such a danger should not be underestimated. In the Qur’an, God warns: "Some faces on that Day will be downcast, laboring, toiling endlessly" (Surat al-Ghashiyya, 3). In the Torah, on the other hand, the prayers of those who sincerely believe is as follows: May the favor of the Lord our God rest upon us; establish the work of our hands for us—yes, establish the work of our hands. (Psalms 90:17).

Consequently there will be people whose endeavors will come to naught in the hereafter. A devout believer should not see this danger far from himself and should resort to his conscience. Right now, God calls our Christian brothers who were inculcated with the creed of trinity for years to search their hearts with these reminders and warnings.

3. The danger of hidden disbelief and atheism

Another danger brought by the creed of trinity is that it causes hidden disbelief or that it drifts people into atheism. It is no doubt and not difficult for any person who is well acquainted with the Gospel to grasp the irrationality of the creed of trinity. In fact almost all Christians are aware of this fact. But they make themselves believe in it putting forth many pretexts or remain silent under the threat that otherwise “they will abandon the religion.”

Some of them, on the other hand, are drifted into disbelief because consciously and logically they cannot accept this creed and they inwardly do not believe. This is a great threat. There are hidden unbelieving people in Christianity who appear devout although they are aware of the invalidity of the trinity. The hidden unbelievers who lose their religion due to this superstitious creed constitute the danger of hypocrisy in Christianity. Hypocrites, on the other hand, are the main reason of conflict and separation in religion. They are the source of brand new innovations and superstitious beliefs developed to render Christians weak and draw them away from worshipping.

Apart from this, growing number of Christians totally divert from the true path and become atheists because they feel that the idea of the trinity opposes sound logic and rationale. The atheists in question also openly express their arguments. Our Christian brothers are, no doubt, aware of this situation. Of course just because these people cannot be convinced about the truth of trinity does not justify their drifting into disbelief, hypocrisy, or atheism. If a person is truly sincere, he is obliged to turn to God by heart, strive to see and understand the truth, and abide by what his conscience guides him towards. However, no matter how mistaken these people may be, one should not ignore that the source of danger from hidden disbelief and atheism is the idea of trinity.

From the history of Christianity, it is also possible to understand the great ideological and actual conflicts brought by the idea of trinity, which have been carried forward to our day. It is impossible for a righteous creed to be the source of such great conflicts and tribulations. It is possible that until now, some Christians have not assessed the dimensions of this danger. It is likely that, they try to uphold a false belief inherited from their forefathers, assuming that it is a provision of the Gospel. However, this is a belief definitely contrary to God’s command. When they consider the Gospel in a rational way and see the tribulations brought by a superstitious belief, they will understand this better. Consequently, we call genuine Christians to take refuge in God, to think without being under the sway of inculcations, and to make their decision with their purest of conscience.

PASTINYA ADA KEMUDAHAN PADA SETIAP KESULITAN

ALLAH telah menciptakan dunia untuk menguji manusia. Sebagai hamba yang sentiasa menerima ujian, kadang-kala DIA menguji manusia dengan kesenangan dan ada masanya dengan kesukaran. Individu yang tidak menilai setiap peristiwa dengan cahaya Al-Quran, gagal menanggapi hikmah di sebalik kejadian lalu lekas kecewa dan lemah pengharapan. Walau bagaimanapun, ALLAH tetap mendedahkan rahsia paling penting di dalam Al-Quran, di mana hanya hamba yang beriman dan bertaqwa sahaja yang mampu melihat. Rahsia yang dimaksudkan adalah seperti berikut:

“Kerana sesungguhnya sesudah kesulitan itu ada kemudahan, sesungguhnya sesudah kesulitan itu ada kemudahan.”(Surah al-Insyirah: 5-6)

Seperti mana yang ALLAH telah jelaskan pada ayat-ayat tersebut, walau apapun kesukaran yang dihadapi atau bagaimana ia diatasi, ALLAH menyediakan jalan keluar dan memberikan berita gembira buat hamba-hambaNYA yang beriman. Sesungguhnya, setiap hambaNYA akan dapat menyaksikan bahawa ALLAH sentiasa mengurniakan kemudahan pada kesulitan yang dialami selagi mana hambaNYA itu kekal sabar. Dalam firmanNYA yang lain, ALLAH memberikan khabar gembira berupa petunjuk dan rahmat buat para hamba yang sentiasa takut dan mengharap padaNYA.

“...Barangsiapa yang bertaqwa kepada ALLAH nescaya DIA akan mengadakan baginya jalan keluar dan memberinya rezeki dari arah yang tidak disangka-sangka. Dan barangsiapa yang bertawakal kepada ALLAH nescaya ALLAH akan mencukupkan (keperluannya).” (Surah a-Talaq: 2-3)

ALLAH tidak akan membebankan seseorang melebihi kadar kemampuannya.

ALLAH Yang Maha Pemurah, Pengasih lagi Maha Adil menyediakan jalan keluar pada setiap kesukaran dan menguji manusia dalam lingkungan kemampuan mereka. Cara pengabadian seorang hamba kepada ALLAH, kepayahan yang diberi untuk menguji manusia, tanggungjawab yang perlu dipikul oleh seseorang, semuanya adalah pada kadar kemampuan individu itu. Inilah berita gembira buat manusia yang bertaqwa dan ia dijelmakan pada sifatNYA Yang Maha Pengasih lagi Maha Penyayang. ALLAH menyatakan rahsia ini di dalam firmanNYA:

“Dan janganlah kamu dekati harta anak yatim kecuali dengan cara yang lebih bermanfaat hingga sampai ia dewasa. Dan sempurnakanlah takaran dan timbangan dengan adil. Kami tidak memikulkan beban kepada seseorang melainkan sekadar kesanggupannya. Dan apabila kamu berkata, maka hendaklah kamu berlaku adil walaupun dia adalah kerabatmu, dan penuhilah janji ALLAH. Yang demikian itu diperintahkan ALLAH kepadamu agar kamu ingat.” (Surah al-An’aam: 152)

“Dan orang-orang yang beriman dan mengerjakan amal-amal soleh, Kami tidak memikulkan kewajiban kepada diri seseorang melainkan sekadar kesanggupannya, mereka itulah penghuni-penghuni syurga; mereka kekal di dalamnya.” (Surah al-A’raf: 42)

“Kami tidak membebani seseorang melainkan menurut kesanggupannya, dan pada sisi Kami ada suatu kitab yang membicarakan kebenaran, dan mereka tidak dianiaya.” (Surah al-Mukminun: 62)

Tidak sukar untuk hidup berlandaskan agama ALLAH

Ramai di kalangan kita beranggapan bahawa agama hanya akan menyulitkan kehidupan dan dipaksa untuk mematuhi pada hukum-hukumnya yang sukar dan payah. Ini hanyalah khayalan yang dibisikkan oleh syaitan bagi menyesatkan manusia. ALLAH dengan jelas menyatakan bahawa DIA pasti akan menyediakan jalan keluar pada setiap kesukaran hidup bagi hamba-hambaNYA yang beriman. Di samping itu, perkara-perkara asas dalam Islam seperti beriman kepada ALLAH juga qada’ dan qadar mampu meringankan beban, menghilangkan kesukaran juga mengelakkan diri daripada berputus asa atau murung. Mereka yang patuh pada hukum ALLAH tidak akan ditimpa rasa gundah, sedih atau putus asa. Di dalam firmanNYA, ALLAH berjanji untuk sentiasa membantu hambaNYA yang menyerah diri kepadaNYA dan yang membantu agamaNYA, dan akan mengurniakan kehidupan yang bahagia di dunia dan juga di akhirat kelak. ALLAH, yang tidak mungkin memungkiri janjiNYA, berfirman:

“Dan katakan kepada orang-orang yang bertaqwa: ‘Apakah yang telah diturunkan oleh Tuhanmu?’ Mereka menjawab: ‘(ALLAH telah menurunkan) kebaikan.’ Orang-orang yang berbuat baik di dunia ini mendapat (pembalasan) yang baik. Dan sesungguhnya kampung akhirat adalah lebih baik dan itulah sebaik-baik tempat bagi orang yang bertaqwa.” (Surah an-Nahl: 30)

ALLAH menyediakan berita gembira buat para hambaNYA yang beriman berupa kejayaan bagi mereka yang mematuhi agamaNYA:

“Adapun orang yang memberikan (hartanya di jalan ALLAH) dan bertaqwa, dan membenarkan adanya pahala yang terbaik (syurga), maka Kami kelak akan menyediakan baginya jalan yang mudah.” (Surah al-Layl: 5-7)

Dengan pendedahan rahsia ini, barangsiapa yang memilih untuk patuh pada agamaNYA sedari awal dengan penuh ikhlas, maka mereka telah mengambil jalan paling mudah yang membawa kepada kejayaan dan kelebihan di dunia dan akhirat. Sebaliknya pula berlaku kepada mereka yang tidak beriman. Mereka diselubungi kegundahan, kesedihan juga kerugian di dunia juga di akhirat kelak. Pada saat mereka memilih untuk tidak beriman, mereka kehilangan dunia apatah lagi akhirat. Ini dinyatakan pada firmanNYA:

“Dan adapun orang-orang yang bakhil dan merasa dirinya cukup serta mendustakan pahala yang terbaik, maka kelak Kami akan menyiapkan baginya (jalan) yang sukar.” (Surah al-Layl: 8-10)

ALLAH, Tuhan Yang Maha Memiliki juga Maha Menciptakan segala. Pastinya kekuasaan dan pertolonganNYA melebihi apa yang dapat diberikan oleh manusia apabila seseorang itu mengharapkan keakraban, bantuan dan sokongan ALLAH semata-mata. Mereka yang mengambil ALLAH sebagai tempat bergantung dan menyerahkan segalanya pada ALLAH akan hidup dengan limpahan anugerah dan keberkatan hidup di dunia dan akhirat tanpa rasa bimbang akan apa-apa yang dapat memudaratkannya. Oleh kerana itu, setiap manusia yang bijak dan percaya pada kata hatinya perlu memahami setiap rahsia yang tersimpan di dalam Al-Quran lalu memilih jalan yang lurus dan diredhaiNYA. Manusia yang tidak beriman tidak akan dapat memahami bahawa fakta yang jelas ini merupakan sebuah rahsia kehidupan. Tidak kira bagaimana bijak atau tinggi taraf pendidikan mereka, individu ini tidak menggunakan kebolehan menaakul dengan baik, maka mereka tidak berupaya memahami dan melihat fakta ini dengan jelas.

SEGALANYA TELAH TERSURAT DALAM TAKDIR

Hakikat bahawa kehidupan  seseorang terjadi mengikut takdirnya yang ditentukan Allah adalah satu KURNIAAN dan LAMBANG KEHEBATAN namaNya YANG Maha Mengasihi lagi Sangat mengasihani. Mereka yang beriman yang tahu akan sifat ini akan menunjukkan minat, kegembiraan dan kesabaran dalam menghadapi kesukaran, kerana mereka faham bahawa Allah menciptakan sesuatu dengan tujuan yang baik dan sesuai dengan kehendakNya:

Dan pada sisi Allah-lah  kunci-kunci semua yang ghaib; tidak ada yang mengetahuinya kecuali Dia sendiri, dan Dia mengetahui apa yang ada di daratan dan di lautan, dan tiada sehelai daunpun yang gugur melainkan Dia  mengetahuinya, dan tidak jatuh sebutir biji pun dalam kegelapan bumi dan tidak sesuatu yang basah atau yang kering, melainkan tertulis dalam kitab yang nyata (Lauh Mahfuzh). (Surah Al-An’aam:59)

Memandangkan manusia terbendung dengan waktu, mereka hanya boleh mentafsirkan peristiwa dengan hanya melihat pada peristiwa tertentu sahaja. Tanpa keupayaan untuk mengetahui masa depan, mereka tidak selalunya dapat melihat sebab jangka panjang, kebaikan dan tujuan suatu peristiwa tertentu. Namun Allah,  Yang mencipta masa dan kerana itu tidak terikat dengannya, tampak dari luar waktu pada kehidupan semua makhluk. Oleh itu, takdir adalah pengetahuan Allah bagi setiap peristiwa masa kini, masa lalu dan masa depan sebagai suatu detik tunggal. Dengan kata lain, hanya kita yang tidak diberitahu tentang apa yang bakal berlaku pada masa depan. Atas alasan inilah, bermulanya dan berakhirnya ujian adalah jelas. Masa lalu, masa kini dan masa depan semuanya dalam pemerhatianNya, demi masa, pembentukan manusia, tidak terpakai untukNya. Namun begitu, kita mengetahui semua peristiwa tersebut hanya selepas kita mengalaminya.

Mereka yang beriman kepada takdir, sabar dengan segala keadaan dan merasa selesa mengetahui segala sesuatu terjadi menurut kehendakNya:

“Tidak ada  suatu musibah pun yang menimpa seseorang kecuali dengan izin Allah; dan barangsiapa yang beriman kepada Allah, nescaya Dia akan memberi petunjuk kepada hatinya. Dan Allah Maha Mengetahui segala sesuatu.” (Surah At-Taghaabun:11)

Mereka yang kafir, yang tidak faham tentang takdir, menanggung kerisauan yang amat besar, stres dan ketidakpuasan – benar-benar berbeza daripada orang beriman yang sentiasa merasa puas dengan belas kasihan Allah. Mereka ini merasa selamat dengan mengetahui bahawa mereka dikelilingi kasih Allah yang tidak bertepi dan semua yang berlaku ada tujuannya.

Orang beriman mungkin mengalami kerisauan dan kesulitan seperti kehilangan harta atau kekuatan fizikal, kesakitan, kecederaan atau kematian. Namun, mereka menerima keadaan ini sebagai ujian, satu kekaguman terhadap manifestasi nama Allah, Yang Maha Mengasihi Lagi Amat Mengasihani. Mereka sedar bahawa sikap mereka pada waktu tersebut mempunyai nilai yang besar pada pandangan Allah. Kesenangan ini, yang hanya dimiliki orang beriman, membolehkan mereka menghadapi kesulitan tanpa disertai rasa sedih, stres, sakit, panik, atau ketakutan yang lazim terjadi dalam kalangan orang-orang kafir.  Allah akan menukarkan kejahatan yang tampak menjadi suatu kebaikan untuk mereka, membimbing mereka melalui ujian dan menganugerahkan penghargaan kepada mereka di dunia dan di akhirat di atas kesabaran dan kesanggupan mereka:

“dan Allah tidak sekali-kali akan memberi jalan kepada orang-orang kafir untuk membinasakan orang-orang yang beriman”  (surah An-Nisa’: 141)

Mereka yang percaya dan bergantung harap pada Allah tidak akan mengalami sebarang kesedihan atau ketakutan:

“Sesungguhnya orang-orang yang mengatakan: “Tuhan kami ialah Allah”, kemudian mereka tetap istiqamah, maka tidak ada kekhuatiran terhadap mereka dan mereka tiada( pula) berduka cita.” (Surah Al-Ahqaf:13)

“(Tidak demikian)bahkan barangsiapa yang menyerah diri kepada Allah, sedang ia berbuat kebajikan, maka baginya pahala pada sisi Tuhannya dan tidak ada kekhuatiran terhadap mereka dan tidak pula mereka bersedih.” (Surah Al-Baqarah: 112)

“Ingatlah, sesungguhnya wali-wali Allah itu, tidak ada kekhuatiran terhadap mereka dan tidak pula mereka bersedih hati. (Iaitu) orang-orang yang beriman dan mereka selalu bertakwa. Bagi mereka berita gembia di dalam kehidupan di dunia dan (dalam kehidupan) di akhirat. Tidak ada perubahan bagi kalimat-kalimat (janji-janji) Allah. Yang demikian itu adalah kemenangan yang besar.” (Surah Yunus:62-64)

Allah juga mengatakan bahawa sesiapa yang percaya dan tunduk pada-Nya telah berpegang kepada tali yang teguh, yang tidak akan terputus:

“Dan barangsiapa yang menyerahkan dirinya kepada Allah, sedang dia orang yang berbuat kebaikan, maka sesungguhnya ia telah berpegang kepada buhul tali yang kukuh. Dan hanya kepada Allahlah kesudahan segala urusan.” (Surah Luqman:22)

“Tidak ada paksaan untuk (memasuki) agama (Islam); sesungguhnya telah jelas jalan yang benar daripada jalan yang sesat. Kerana itu, barangsiapa yang engkar kepada Taghut dan beriman kepada Allah, maka sesungguhnya dia telah berpegang kepada buhul tali yang amat kuat yang tidak akan putus. Dan Allah Maha Mendengar, lagi Maha Mengetahui.” (Surah Al-Baqarah:256)

Sifat endah, bahagia dan kuat yang ditunjukkan oleh orang beriman sewaktu menghadapi kesusahan dan kerisauan adalah datang daripada keyakinan kepada Allah, takdir, hari akhirat dan juga kerana tunduk mereka kepada Allah. Para rasul dan nabi serta orang beriman yang ikhlas adalah contoh kekuatan dan penyerahan kepada Allah yang terbaik. Di antara golongan ini adalah ahli-ahli sihir di istana Firaun yang menerima kematian Nabi Musa (a.s) dan kemudiannya diugut oleh Firaun dengan kematian.

Firaun cuba memaksa dengan mengarahkan orang-orang beriman ini keluar dari jalan lurus dengan mengugut mereka dengan siksaan dan kematian. Dia merasa bahawa dengan menunjukkan tenteranya dan kekuatannya, akan menghilangkan semangat mereka, namun, mereka berkata pada Firaun bahawa mereka hanya takut dan hormat pada Allah, yang kepadaNya mereka berpaling pada saat-saat kesulitan. Dengan demikian, mereka menolak untuk meninggalkan kepercayaan dan ketundukan kepada Allah yang diberi oleh kepercayaan mereka.

“Berkata Firaun: “Apakah kamu telah beriman kepadanya (Musa) sebelum aku membeir izin kepadamu sekalian. Sesungguhnya dia adalah pemimpinmu yang mengajarkan sihir kepadamu sekalian. Maka sesunguhnya aku akan memotong tangan dan kaki kamu sekalian dengan bersilang secara bertimbal balik, dan sesungguhnya aku akan menyalib kamu sekalian pada pangkal pohon kurma dan sesungguhnya kamu akan mengetahui siapa di antara kita yang lebih pedih dan lebih kekal siksaannya. Mereka berkata “Kami sekali-kali tidak akan menutamakan kamu daripada bukti-bukti yang nyata (mukjizat), yang telah datang kepada kami dan daripada tuhan yang telah menciptakan kami; maka putuskanlah apa yang hendak kami putuskan. Sesungguhnya kamu hanya akan dapat memutuskan pada kehidupan di dunia ini sahaja. Sesungguhnya kami telah beriman kepada Tuhan kami, agar dia mengampuni kesalahan-kesalahan kami dan sihir yang telah kamu paksakan kepada kami melakukannya. Dan Allah lebih baik (pahala-Nya) dan lebih kekal (azab-Nya).

SEORANG MUSLIM BERTINDAK MENURUT PRINSIP AL-QURAN DAN BUKAN PRINSIP MAJORITI

Salah satu sifat terpuji seorang Muslim yang beriman kepada ALLAH ialah tidak bertindak menurut pendapat dan prinsip majoriti sebaliknya mengutamakan sesuatu perkara yang dicintai ALLAH dan juga mengikut suara hatinya walau dalam apa keadaan sekalipun. Bagi individu sedemikian, kata-kata juga reaksi manusia lain tidak penting baginya. Seorang Muslim hanya menitikberatkan apa yang ALLAH redha dan matlamat terakhirnya ialah untuk mempamerkan akhlak terbaik sepertimana yang telah digariskan di dalam Al-Quran.

Kesempurnaan akhlak yang seharusnya dipamerkan oleh individu Muslim ini banyak dilihat pada kalangan rasul yang diutus ALLAH. Para rasul tidak peduli walau sedikitpun akan sikap dan gaya hidup yang ditonjolkan oleh orang-orang yang tidak beriman dan hanya patuh pada perintah ALLAH. Lantas, mereka terdedah kepada penindasan dan seksaan oleh orang-orang musyrik, yang mensyirikkan ALLAH hanya kerana para rasul ini beriman kepada ALLAH. Mereka turut berhadapan dengan ancaman bunuh; dipenjarakan, difitnah, diseksa dan dibuang dari tanahair mereka sendiri.  Mereka menghabiskan hayat dengan penderitaan dan ada yang syahid di jalan ALLAH.

Para rasul yang bertanggungjawab menyampaikan wahyu yang diturunkan oleh ALLAH seringkali menerima pelbagai ancaman namun mereka tidak pernah mengundur diri apatah mengalah hanya kerana kesukaran yang terpaksa dialami.

ALLAH menunjukkan kesempurnaan moral dan akhlak Muslim sejati dan juga para rasul dalam firmanNYA:

“Dan berapa banyaknya nabi yang berperang bersama-sama mereka sejumlah besar dari pengikut(nya) yang bertaqwa. Mereka tidak menjadi lemah kerana bencana yang menimpa mereka di jalan ALLAH, dan tidak lesu dan tidak (pula) menyerah (kepada musuh). ALLAH menyukai orang-orang yang sabar.” (Ali-Imran: 146)

Salah satu matlamat utama bagi seorang Muslim yang sangat mencintai ALLAH, sepertimana yang telah ditunjukkan oleh para nabi dan rasul, ialah tidak takut akan segala cemuhan oleh mereka yang tidak beriman sebaliknya hanya takut kepada ALLAH sehingga membawa kepada keredhaan ALLAH.

Bagi masyarakat yang tidak hidup berlandaskan pandua Al-Quran, perubahan dalam masyarakat ke arah bertentangan dengan aturan ALLAH akan berlaku. Manusia bertindak mengikut kebijaksanaan dan perasaan masing-masing secara berkelompok. Keadaan ini mendominasi kehidupan mereka. Sistem kehidupan mereka yang sedia ada digantikan dengan sistem yang lebih diterima masyarakat walaupun berbaur ketidakikhlasan dan dibuat-buat yang mungkin mereka sendiri sukar menerimanya. Inilah hasilnya apabila tidak melaksanakan undang-undang ALLAH dalam kehidupan.

Oleh kerana segala amalan dan perbuatan suatu masyarakat itu mudah menarik perhatian, lantas individu yang tidak menjadikan Al-Quran sebagai panduan hidup dengan mudah menutup sebelah mata dan bertindak mengikut golongan itu tanpa mempertimbangkan apa yang bakal mereka hadapi di akhirat kelak. Maka, selanjutnya terhasillah individu yang tidak penyayang, tidak jujur, pentingkan diri dan keuntungan semata-mata juga hilang rasa belas ihsan terhadap manusia lain. Individu sombong ini penuh dengan dendam, tamak haloba dan gemar menabur fitnah juga mencetus pergaduhan.  Walaupun mereka yang memilih jalan hidup sebegini mengalami kesengsaraan akibat daripada perbuatan mereka sendiri, mereka kekal dalam keadaan ini sepanjang hidup mereka oleh kerana manusia lain turut memilih cara hidup seperti mereka dan mungkin juga kerana menganggap telah ditindas, dikalahkan dan tiada tempat perlindungan. ALLAH menukilkan ini dalam firmanNYA:

“Dan jika kamu menuruti kebanyakan orang-orang yang di muka bumi ini, nescaya mereka akan menyesatkanmu dari jalan ALLAH. Mereka tidak lain hanyalah mengikuti persangkaan belaka dan mereka tidak lain hanyalah berdusta (terhadap ALLAH).” (al-An’am: 116)

Kenyataan inilah yang membedakan dengan orang-orang yang beriman. Seorang Muslim tidak akan mengambil bulat-bulat pendapat majoriti dengan harapan dapat membezakan yang mana baik dan yang mana buruk. Sebaliknya, Al-Quran dan Sunnah dijadikan panduan dalam setiap perkara. Jika ALLAH mentakdirkan suatu keadaan, yang mana pada dasarnya keadaan itu dilihat sebagai mengelirukan juga melanggar syariat, masyarakat seluruhnya pula mengamalkannya, hanya individu yang patuh dan beriman sahaja yang tidak akan mengikut perbuatan kelompok masyarakat ini. Cuma Muslim yang benar-benar taat sahaja memilih untuk patuh pada petunjuk Al-Quran dan Sunnah dan tidak akan melanggarnya. Individu ini beramal dengan petunjuk Al-Quran dan Sunnah pada setiap keadaan dan waktu. Walaupun ada individu lain yang cuba mempengaruhinya ke arah yang bertentangan, namun mereka yakin bahawa ALLAH sentiasa melindungi mereka selagimana mereka benar-benar melakukan sesuatu yang disukai ALLAH dan selari dengan petunjuk Al-Quran dan Sunnah. ALLAH berfirman: “Janganlah kamu bersikap lemah dan janganlah pula kamu bersedih hati, padahal kamulah orang-orang yang paling tinggi (darjatnya), jika kamu orang-orang yang beriman.” (Ali-Imran: 139).

Jika seseorang Muslim itu tidak mengikut kepada prinsip-prinsip majoriti, tidak bermakna dia mengelakkan diri dan berpaling dari masyarakat juga melihat semuanya salah dan menyeleweng. Seorang Muslim akan sentiasa bijak menilai keadaan di sekelilingnya dengan panduan Al-Quran. Sebagai contoh, seorang individu yang mudah marah dan dalam masa yang mudah berkorban. Hanya kerana dia mudah marah, tidak bermakna kita terus menolak kualiti pada dirinya yang mudah mengorbankan diri untuk kepentingan orang lain, apatah memandangnya sebagai individu yang berperibadi buruk seluruhnya. Seorang Muslim yang benar akan sentiasa menghargai setiap aspek yang berkualiti pada seseorang itu dan dalam masa yang sama membantu individu itu berubah kepada yang lebih baik dengan penuh hikmah dan lemah-lembut.

Seorang Muslim juga sentiasa rasional dan penuh semangat. Walaupun berada dalam suasana yang sukar dan terdedah kepada pelbagai kesusahan, dia sentiasa mencari hikmah dan keindahan dalam aturan ALLAH kerana dia yakin ALLAH akan memberi keindahan pada setiap perkara. Dia sentiasa sedar dan insaf bahawa hanya ALLAH yang mengatur segala agar dia mengambil iktibar dan takut padaNYA. Setiap keindahan yang diciptakanNYA juga adalah perlu untuk dia belajar dan mengambil pengajaran. Oleh yang demikian, seorang Muslim tidak seharusnya mengenepikan prinsip masyarakat secara sepenuhnya. Sebaliknya, Al-Quran dan Sunnah dijadikan panduan dalam setiap perkara dan belajar untuk menghargai segala keindahan pada aturanNYA.

KESABARAN DAN KEAZAMAN DALAM MEMPERCAYAI ALLAH

Orang yang mengalami pelbagai peristiwa sepanjang hidupnya, sentiasa diuji Allah. Melalui peristiwa-peristiwa sebeginilah orang itu memperlihatkan kepercayaannya, kepasrahannya dan keakrabannya kepada Allah, Zat yang telah memberinya kehidupan dan rahmat yang tidak terhitung banyaknya.

Fitrah manusia mahukan segalanya berada dalam aturan yang sempurna. Namun, sebagai syarat bagi ujian di dunia, banyak perkara yang berlaku tidak seperti yang dijangkakan. Sementara seseorang berfikir keadaan hidupnya adalah memuaskan/menguntungkan, hal-hal mendatang mungkin berlaku sebaliknya dan tampak merugikan pada tanggapan awal. Dalam keadaan itu, apa yang menimpa orang mukmin adalah untuk menyedarkan bahawa setiap kajadian bagi setiap detik kehidupan seseorang, pasti ada hikmah di sebaliknya. Seseorang perlu ingat bahawa setiap yang dijangkakan berlaku, mungkin berubah menjadi tidak baik baginya. Dalam Surah Al-Baqarah, Allah mengaitkan setiap apa yang manusia sangka baik, mungkin jahat manakala apa yang disangka jahat, adalah baik untuknya seperti firmanNya:

“....Boleh jadi kamu membenci sesuatu, padahal ia amat baik bagimu, dan soleh jadi (pula) kamu menyukai sesuatu, padahal ia amat buruk bagimu; Allah mengetahui, sedang kamu tidak mengetahui.” (Surah Al-Baqarah:216)

Tidak kira betapa seseorang itu berusaha untuk menghindar keadaan tersebut, yang dianggap masalah pada mulanya, dia kadang-kadang tidak dapat lari dari menghadapinya. Ini mudah kerana setiap apa yang berlaku termasuklah sekecil-kecil perkara dalam hidup seseorang adalah sebahagian daripada takdir yang telah Allah tetapkan bagi setiap orang. Seseorang boleh melihat bagaimana takdir yang telah ditetapi Allah berlaku serta akibatnya hanya dalam waktu yang singkat. Takdir Allah adalah suatu yang terbaik untuk kita. Tanpa menyedari apa yang tersirat, seseorang yang menilai peristiwa secara lahiriah sepenuhnya mungkin tersasar untuk memikirkan bagaimana hal-hal sebegitu berlaku sedangkan menurutnya, berlaku mengikut ketetapannya. Dengan pandangan yang bimbang, tidak percaya dan menjauhi Allah, ia bertindak balas terhadap insiden dengan penuh kelalaian, tanpa menggunakan kebijaksanaan dan hati nuraninya.

Sebaliknya, keyakinan seseorang yang baik dengan Allah dan meletakkan sepenuh kepercayaan kepada-Nya akan menilai/mempertimbangkan aspek tersirat disebalik sesuatu peristiwa. Dia tahu bahawa tiada sesuatu yang akan berlaku selain daripada apa yang telah ditakdirkan baginya oleh Allah. Dia memandu dirinya dengan kesedaran bahawa segalanya berjalan di bawah kekuasaan Allah. Dalam surah Yunus ada mengaitkan bahawa Allah mengetahui segala sesuatu:

“Dan tidakkah engkau (Muhammad) berada dalam suatu urusan, dan tidak membaca suatu ayat al-Quran serta tidak pula kamu melakukan suatu pekerjaan, melainkan Kami menjadi Saksi atasmu ketika kamu melakukannya. Tidak lengah sedikit pun dari pengetahuan Tuhanmubiarpun sebesar zarah, baik di bumi ataupun di langit. Tidak ada sesuatu yang lebih kecil dan yang lebih besar daripada itu, melainkan semua tercatat dalam kitab yang nyata (Lauh Mahfuzh). (Surah Yunus: 61)

Seseorang yang berfikiran murni, yang yakin menilai setiap detik dalam kehidupannya dengan panduan al-Quran, iman, kebijaksanaan dan hati nurani bahawa Allah, Penolong dan Teman yang sebenarnya, mencipta sesuatu dengan kebaikan, tidak kira betapa susahnya tampak keadaan itu. Dia juga tahu bahawa Allah akan melindunginya dan oleh itu, meletakkan keyakinan kepada Allah.

Dia juga maklum bahawa dengan bersabar dan yakin kepada Allah dalam keadaan yang paling sukar sekalipun, dia akan tetap mendapat ganjaran yang besar daripada penglihatan dan kekaguman Allah asalkan dia kekal jauh dari rasa ketakutan, dengan kata lain, tidak percaya kepada Allah.

Walaupun dia sendiri tidak mampu bertahan dengan kesabarannya, dia menunjukkan kesabaran dan kepercayaan dengan sepenuh hati bahwa Allah lebih mengetahui apa yang paling menguntungkannya. Seseorang mungkin tidak nampak kesan langsung daripada sikapnya di dunia namun dia percaya bahawa Allah, satu-satunya Teman-nya, benar-benar akan memberi ganjaran terbaik di akhirat nanti dan dia akan sentiasa mendapat keredahaan dan pujian Allah. Dia yakin bahawa walaupun tidak signifikan, apa sahaja yang dilakukannya semata-mata untuk mendapat keredhaan Allah, Allah tidak akan mempersiakannya dan Allah Yanag Maha mengetahui akan tiap sesuatu tiidak pernah melupakannya. Memang telah dinyatakan dalam Al-Quran bahawa di Akhirat nanti, Allah akan memberi ganjaran bagi setiap perbuatan walaupun sebesar zarah:

“Dan Kami akan memasang timbangan yang tepat pada hari Kiamat, maka tidak seorangpun dirugikan walau sedikit, sekalipun hanya seberat biji sawi, pasti Kami mendatangkannya (pahala). Dan cukuplah Kami yang membuat perhitungan.” (Surah al-Anbiya’: 47)

Kesannya, reaksi-reaksi jiwa yang negatif yang ditunjukkan dalam beberapa situasi seperti panik, penderitaan, putus asa dan percaya akan disalah anggap orang lain hanyalah satu cara yang akan merugikan diri sendiri. Keadaan minda yang ditunjukkan juga tidak menepati ajaran al-Quran yang sepatutnya tidak dialami oleh mereka yang mempunyai keteguhan iman. Sekiranya Allah menginginkan sesuatu, sebarang ketidakwujudan dan perubahan terhadapnya adalah mustahil melainkan Allah mengkehendakinya lagi. Selain itu, bagi seseorang yang beriman, Allah akan mengubah setiap keadaan hidupnya kepada keadaan yang lebih baik. Allah mencipta sesuatu yang baik yang tidak disangka-sangka. Jika Allah mahukan sesuatu yang lebih baik, walaupun seisi dunia menghalangnya, tiada yang dapat masuk campur dan mencegahnya. Kebaikan, keindahan, cinta, hormat dan pelindungan yang diberi Allah terhadap seseorang yang ikhlas benar-benar nyata pada orang itu. Di dalam al-Quran, Alah mengatakan bahwa tiada apa yang akan berlaku melainkan dikehendaki-Nya:

“Katakanlah, “Siapakah yang dapat melindungi kamu dari (ketentuan) Allah jika Dia "mengkehendaki bencana atasmu atau mengkehendaki rahmat untuk dirimu?” <mereka itu tidak akan mendapatkan pelindung dan penolong selain Allah.” (Surah al-Ahzab:17)

“Jika Allah Menolong kamu, maka tidak ada yang dapat mengalahkanmu, tetapi jika Allah Membiarkan kamu (tidak memberi pertolongan), maka siapa yang dapat menolongmu setelah itu? Kerana itu, hendaklah kepada Allah sahaja orang-orang mukmin bertawakal.” (Surah Ali ‘Imran:160)

“Dan jika Allah Menimpakan suatu bencana kepadamu, maka tidak ada yang dapat menghilangkannya kecuali Dia. Dan jika Allah Menghendaki kebaikan bagi kamu, maka tidak ada yang dapat menolak kurnia-Nya. Dia Memberikan kebaikan kepada siapa sahaja yang Dia Kehendaki di antara hamba-hamba-Nya. Dia Maha Pengampun, Maha Penyayang.” (Surah Yunus:107)

Seseorang yang beriman mesti sentiasa ingat tiada sesuatu selain Allah boleh masuk campur dalam apa-apa perkara. Melupakan kebenaran ini membawa seseorang kepada kelalaian. Syaitan akan memperdaya manusia untuk berfikir bahawa setiap perkara berlaku dengan sendirinya dan manusia yang campur tangan dalam sesuatu perkara dengan sendirinya akan terpesong. Walaubagaimanapun, ini sesungguhnya adalah tipudaya syaitan yang mematahkan semangat seseorang dan menghalangnya daripada berfikir dengan waras.

Namun, jika Allah menginginkan sesutu yang baik. Tiada siapa yang dapat menghalangnya. Untuk itu, seorang muslim tidak patut menyimpang daripada mempercayai Allah sepanjang hidupnya. Dia perlu menunjukkan keazaman dan kesabaran yang jitu. Bertindak dengan menyedari bahawa apa yang menimpanya hanyalah satu ujian daripada Allah untuk membuatkannya layak ke syurga. Sebagai balasan daripada ketabahan yang ditunjukkannya, dia mengjangkakan untuk kekal di dalam syurga selama-lamanya sebagai seorang yang mendapat cinta dan keredhaan Allah. Semua ini hanya diperolehi orang beriman yang tabah dalam kesabaran dan meletakkan kepercayaannya kepada Allah sehingga akhir hayatnya.

The plot against the Prophet Jesus (pbuh) was thwarted when Allah raised the Prophet Jesus (pbuh) alive into His Presence

When Jesus sensed disbelief on their part, he said, “Who will be my helpers to Allah?” The disciples said, “We are Allah's helpers. We believe in Allah. Bear witness that we are Muslims.” “Our Lord! We believe in what You have revealed, and we follow the Messenger. Then write us down among those who bear witness.” THEY [UNBELIEVERS] PLOTTED AND ALLAH PLOTTED. BUT ALLAH IS THE BEST OF PLOTTERS. (Surah Al 'Imran, 52-54)
 
In some people’s opinion, Allah took back the soul of the Prophet Jesus (pbuh) before the unbelievers could reach him and the Prophet Jesus (pbuh) died. But in the relevant verses of the Qur’an Allah clearly shows that this claim is untrue.

In addition, this logic is a very false one. We can set the position out with an example: Let us imagine that three people plan to kill an enemy. Let them plan to ambush and kill him. And let us assume that the person they were planning to kill died of a heart attack before he even got to the site of the ambush. In that event, the plotters will think they have achieved their aim and will rejoice accordingly.

Or let us imagine someone who goes to the home of an enemy intending to kill him. Then let us imagine that during the struggle the person intended to be killed falls off the balcony and is killed, rather than dying from a blow from his assailant. The death of that person will mean that his attacker achieved his purpose. One can think of the position of the Prophet Jesus (pbuh) in similar terms. The unbelievers set a trap for the Prophet Jesus (pbuh). The aim of the plot was the Prophet’s (pbuh) death. But Allah has revealed that the plot against the Prophet Jesus (pbuh) would be thwarted. Had the death of the Prophet Jesus (pbuh) come about in any way, that would mean that events worked out in the way the unbelievers wanted, and that is impossible. The Prophet Jesus (pbuh) did not die in any manner, and he was not killed. Had such a thing happened, it would have been revealed in the Qur’an. The fact is that the Prophet Jesus (pbuh) was raised into the Presence of Allah. By Allah’s command, he will then return to Earth and cause the moral values of the true faith to rule the world. And the death of the Prophet Jesus (pbuh) will take place after he has returned to Earth and lived on it for a while.

Some people, on the other hand, suggest that the Prophet Jesus (pbuh) was protected against the unbelievers’ plot but died after living for a while longer. Not only is this claim based on no logic at all, it also raises a number of unanswerable questions. These people cannot provide any logical answers to these questions. The Prophet Jesus (pbuh) suddenly disappeared, in the time he was living in and with Allah’s willing, and nobody saw or spoke to him again. This is an extraordinary state of affairs. If, as these people maintain, the Prophet Jesus (pbuh) had lived for a while longer, then there would have been witnesses who knew him and who saw and spoke to him. But there is no information to that effect. It is obviously impossible for him to have lived on without mingling with the public and without speaking or preaching to a single person.

One must not forget that the information and statements about the Prophet Jesus (pbuh) in the Qur’an are not revealed in the context of any other prophet. The word “al-tawaffi” is not used to describe the death of any other prophet. Nowhere does Allah say that any other prophet was taught the three Divine books, “... the Book and Wisdom, the Torah and the Gospel...” (Surat al-Mai’da, 110). Nowhere does He say of any other prophet, “He is a Sign of the Hour" (Surat az-Zukhruf, 61). No other prophet is described as being raised up, in the sense of the Prophet Jesus’ (pbuh) ascending. No other prophet is described as making his followers victorious until the Day of Judgment. No other prophet is described in terms of there being no-one left, by the time of his death, who does not believe in him. These are all significant evidence that Allah has ordained a special destiny for the Prophet Jesus (pbuh) and that, in line with that destiny, the Prophet Jesus (pbuh) is alive in His presence and will return to Earth.
In many verses Allah reveals that the unbelievers would never achieve their goal and that their failure is a requirement of His Divine plan. Some of these verses are given below:

They concocted their plots, but their plots were with Allah, even if they were such as to make the mountains vanish. (Surah Ibrahim, 46)

… Allah always confounds the schemes of the unbelievers. (Surat al-Anfal, 18)

Allah will defend those who believe. Allah does not love any thankless traitor. (Surat al-Hajj, 38)
They are hatching a plot. I too am hatching a plot. So bear with the unbelievers—bear with them for a while. (Surat at-Tariq, 15-17)

1. THEY CERTAINLY DID NOT KILL HIM. ALLAH RAISED HIM UP TO HIMSELF

.... BUT THEY CERTAINLY DID NOT KILL HIM. ON THE CONTRARY [BAL] ALLAH RAISED HIM UP TO HIMSELF. Allah is Almighty, All-Wise. (Surat an-Nisa’, 157-158)

"... They certainly did not kill him," "on the contrary [bal] Allah raised him up to Himself…" refer to THE STATE OF BEING ALIVE, THE OPPOSITE OF THE STATE OF BEING DEAD.

Sheikh al-Islam Mustafa Sabri offered the following interpretation:

If the term “bal,” which appears in Surat an–Nisa': 158 and which I have translated as “on the contrary,” comes after a sentence expressing a negativity, then, according to the rules of Arabic linguistics, the sentence following it must mean the exact opposite of the one preceding it. The opposite of death is life. This is a requirement of the rules of linguistics. IF WE SAY THAT “THE PROPHET JESUS (PBUH) DIED IN THE NORMAL SENSE,” THEN WE ARE VIOLATING THAT RULE. In that case, the ascension following the expression “on the contrary” would not represent the opposite to the verbs of “killing” and “crucifying” in the negative sentence preceding it... (Sheikh al-Islam Mustafa Sabri, Mawqif al-'Aql, Beirut: 1992, 233)

Said Ramadan al-Buti interpreted the same subject in the following way:

For example, if an Arab says: “I am not hungry; on the contrary, I am lying on my side,” this is not a correct sentence. In the same way, there is a discrepancy between the components in the sentence: “Khalid did not die; on the contrary, he is a good man.” What would be correct is to say: “Khalid did not die; on the contrary, he is alive.” ... The term “bal” expresses a contradiction between the preceding and the following words. In other words, “bal” cancels out a previous statement. (Said Ramadan al-Buti, Islam Akaidi [Islamic Catechism], Istanbul: Mavde Publishings, 1996, 338)

2. IN VERSE 55 OF SURAH AL ‘IMRAN ALLAH REVEALS THAT HE WILL CLEANSE THE PROPHET JESUS (PBUH) OF THE UNBELIEVERS.

This cleansing came about with the Prophet Jesus (pbuh) being raised into the Presence of Allah, in body and soul, without dying or being killed:

... I will take you back and raise you up to Me and PURIFY [MUTAHHIRUKA] YOU OF THOSE WHO ARE UNBELIEVERS. And I will place the people who follow you above those who are unbelievers until the Day of Resurrection... (Surah Al 'Imran, 55)

The root of “mutahhiruka” is “tahara,” meaning “being clean.” According to Islamic scholars, the interpretation of the verse is: “I am taking you, raising you to Me, and REMOVING YOU FROM THIS ENVIRONMENT POLLUTED BY UNBELIEVERS AND SINNERS.” Thus, Allah purified the Prophet Jesus (pbuh) from the unbelievers, the unbelievers' plot to kill him was foiled and they failed to achieve their goal, in other words the Prophet Jesus (pbuh) was raised alive to the Presence of Allah.

3. ALLAH IS ALMIGHTY, ALL-WISE

... But they certainly did not kill him. Allah raised him to Himself. ALLAH IS ALMIGHTY, ALL-WISE. (Surat an-Nisa', 157-158)

Another point is the expression: “Allah is Almighty, All-Wise” (Surat an-Nisa’, 158).

In their commentaries on this verse, Islamic scholars point out that THESE WORDS ARE STATED IN CASE OF AN EXTRAORDINARY PHENOMENON REVEALING ALLAH’S MIGHT AND WISDOM.

For example, Fakhr al-Din al-Razi said:

Allah reveals at the end of the verse that “Allah is Almighty, All-Wise.” The intention behind almightiness here is the perfection and immaculate nature of His might, and that behind wisdom is the perfection and immaculate nature of His knowledge. In this way, Allah has indicated the raising of the Prophet Jesus (pbuh) and that no matter how impossible this may seem to a person, it is not impossible relative to His might and wisdom. A similar situation can be seen in the verse: “Glory be to Him, Who took His servant on a journey by night from the Sacred Mosque [Masjid al-Haram] to the Further Mosque [Masjid al-Aqsa]…” (Surat al-Isra’, 1). That is because no matter how much such a journey may be impossible relative to the power of the Prophet Muhammad (may Allah bless him and grant him peace), it is a most easy matter relative to the might of Allah.

Imran Yusuf Morris: Trinity is denied in the Qur’an

Imran Yusuf Morris: Trinity is denied in the Qur’an: "People of the Book. Do not go to excess in your religion. Say nothing but the truth about Allah. The Messiah, Jesus son of Maryam, was onl..."

It is important for genuine Christians to understand the true purpose behind the articles about Christianity on this site

Our site frequently carries statements concerning various Christian beliefs and practices and will be continuing to do so. These articles discuss false beliefs in Christianity and additions that have entered the faith at a later date that are incompatible with the Qur’an and stem from misinterpretation of the Gospel. It also sets out the true aspects of these. However, in reading and examining the articles in question it is very important for our Christian brothers to fully grasp their true purpose and wisdom.

The aim behind these articles is not to run disparage Christians, to invalidate the whole of the Gospel or to do away with Christianity entirely. The true Gospel is praised in the Qur’an and confirmed as a holy book given to the Prophet Jesus (pbuh). As revealed in verse 136 of Surat al-Baqara, Muslims say, " Say, ‘We believe in Allah and what has been sent down to us and what was sent down to Abraham and Ishmael and Isaac and Jacob and the Tribes, and what Moses and Jesus were given, and what all the prophets were given by their Lord. We do not differentiate between any of them. We are Muslims submitted to Him’.”

For that reason, and just like Christians, Muslims have a responsibility to abide by the true provisions in the Gospel and to praise the wise contents thereof. In that sense, these articles aimed at Christians are a call to honesty, to the truth, to the true Gospel. IT IS TO ENABLE CHRISTIANS to be freed from the false practices and superstitious subsequent additions that are nowhere in the true Gospel revealed to the Prophet Jesus (pbuh) AND TO ENABLE THEM TO BECOME TRUE CHRISTIANS WHO LIVE BY THE PROVISIONS OF THE TRUE GOSPEL.

WE MUSLIMS WILL ALSO WANT CHRISTIANS TO BE TRULY DEVOUT. But, as required by Allah’s commandment in the Qur’an to "enjoin the right and forbid the wrong" (Surah Al ’Imran, 104), we also have a responsibility to lead Christians away from the errors they have unwittingly fallen into and to show them the truth. For that reason, and like all believers, it is of the greatest importance for Christians to be warned against these dangers and called to the true judgments set out by Allah, and to reason and logic.

Almighty Allah speaks in the Qur’an of the existence of the People of the Book (Christians and Jews). According to the Qur’an, the People of the Book are true believers placed under Muslims’ protection. Muslims therefore have a duty to ensure the People of the Book abide by the provisions of the Torah and the Gospel and to enable them to become even more sincere and devout by showing them the truth. That is what we are trying to do here.

The articles you will be reading discuss beliefs that have entered the true faith of Christianity over the years and which we are warned against as dangers in the Qur’an. In setting out the verses of the Qur’an that speak of these error, evidence will be provided that will free the Gospel, Christians’ own Holy Book, from these errors. As with all beliefs, there may be those Christians who adopt a radical approach to matters, who are fixed in their attachment to these beliefs we discuss and who have a prejudiced perspective regarding the Qur’an. Our advice to the Christians in question is to read the articles here objectively and to evaluate what is discussed through a new, rational perspective. This will be instrumental, not in them turning away from the provisions of the Gospel but, on the contrary, IN THEIR EVALUATING THE GOSPEL IN A MORE HONEST MANNER AND LIVING EVEN MORE PERFECTLY BY THE GOSPEL.