Gospels lead us to the Qurâan
Brandon Yusuf Toropov gives a vivid account of his personal quest to study the most authentic verses of the Bible â the Q verses â 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 âsource,â is a hypothetical written collection of Jesusâs 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 âTrinityâ? 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? âWhy callest thou me good? There is none good but one, that is, God.â (Mark, 10:18) Did he somehow forget that he himself was God when he said this?
The Holy Qurâan: In November of 2002, I began to read a translation of the Qurâan. I had never read an English translation of the entire text of the Qurâan before. I had only read summaries of the Qurâan 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 Qurâan was offering authoritative guidance and compelling responses to the questions I had been asking for years about the Gospels.
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âIt is not (possible) for any human being to whom God has given the Book and wisdom and prophethood to say to the people: âBe my worshippers rather than Godâs.â On the contrary, (he would say): âBe devoted worshippers of your Lord, because you are teaching the Book and you are studying it.â Nor would he order you to take angels and prophets for lords. Would he order you to disbelieve after you have submitted to Godâs will?â (Qurâan, 3:79-80)
The Qurâan 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 todayâs scholars believe represents the earliest surviving strata of the teachings of the Messiah. Note how close this material is to the Qurâanic message.
On monotheism:
In Q, Jesus endorses a rigorous monotheism. âGet thee behind me, Satan: For it is written, âThou shalt worship the Lord thy God, and him only shalt thou serve.ââ (Luke, 4:8) Compare: âChildren 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?â (Qurâan, 36:60-61)
On Aqaba:
Q identifies a right path that is often difficult, a path that unbelievers will choose not to follow. âEnter 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.â (Matthew, 7:13-14) Compare: âThe 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 themâ¦â (Qurâan, 2:212)
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On Taqwa:
Q warns us to fear only the judgment of God. âAnd 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!â (Luke, 12:4-5) Compare: âTo Him belongs all that is in the heavens and the earth. Godâs retribution is severe. Should you then have fear of anyone other than God?â (Qurâan, 16:52)
Earthly life:

In Q, Jesus warns humanity plainly that earthly advantages and pleasures should not be the goal of our lives: âWoe 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.â (Luke, 6:24) Compare: âThe desire to have increase of worldly gains has preoccupied you so much (that you have neglected the obligation of remembering God) â 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).â (Qurâan, 102:1-8)
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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 Qurâanâs uncompromising message of Godâs Oneness; agreement with the Qurâanâs message of an afterlife of salvation or hellfire … based on our earthly deeds; agreement with the Qurâanâs warning not to be misled by dunya, the attractions and pleasures of worldly life. A complete absence of any reference to Christâs death on the cross, resurrection, or sacrifice for humanity! This is the Gospel that todayâs 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 Qurâan! 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.