In The Name of God the creator of Muhammad rasulullah and Isa Al-Masih nabiullah, The One and only All-Merciful, The All-Gracious
There is a strange persona by the name of “regular john” stalking the MDI site.
He is trying to sell his argument of the doctrine of trinity as if it is something supported within Islamic teaching.
Regarding the doctrines about God: indeed, the Quranic teaching is straight into the essence of monotheism and never a theological speculation, dismissing it as zanna, self-indulgent guess-work about things that nobody can possibly know or prove.
The Christian doctrines of the Incarnation and the Trinity is the very examples of zanna and blasphemous according to Islamic aqeedah.
In the Quran, however, al-Lah is never a Anthropomorphic God. We can only glimpse something of God in the ‘signs’ of nature and so transcendent is he that we can only talk about him in ‘parables’. (Q 24:1, 45).
The perception of God’s uniqueness is the basis of the morality in Islam. To give allegiance to material goods or to put trust in lesser beings was shirk (idolatry), the greatest sin of Islam.
Therefore Muslim must realise that al-Lah is the ultimate and unique reality:
قُلْ هُوَ اللَّهُ أَحَدٌ
Say: ‘He is the One God;
God, the Eternal, the Uncaused Cause of all being.
لَمْ يَلِدْ وَلَمْ يُولَدْ
He begets not, and neither is he begotten
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
and there is nothing that could be compared to him (Q 112)
Christians expressed God in the doctrines of the Trinity and the Incarnation. Islam rectified this error to a Semitic idea of the divine unity and refuses to imagine that God can ‘beget’ a son. There is no deity but al-Lah the Creator of heaven and earth who alone can save man and send him the spiritual and physical sustenance that he needs.
Muslims only acknowledge God as as-Samad, ‘the Uncaused Cause of all being’. This single deity is not a being like ourselves whom we can know and understand. The phrase ‘Allahu Akhbar!’ (God is greater!) distinguishes between God and the rest of reality, as well as between God as he is in himself (al-Dzat) and anything that we can say about him.
By contemplating the signs (ayat) of nature and the verses of the Quran, Muslims could glimpse that aspect of divinity. So when the Quran calls the Face of God (wajh al-Lah) Islam makes it clear that we only see God in his activities, which adapt his ineffable being to our limited understanding. The Quran urges Muslims to cultivate a perpetual consciousness (taqwa) of the Face or the Self of God that surrounds them on all sides: ‘Wheresoever you turn, there is the Face of al-Lah.’ (Q 2:11).
When the Quran talk about an-Nur/ the Light, God is the source of all knowledge as well as the means whereby men catch a glimpse of transcendence:
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
God is the light of the heavens and the earth. The parable of his light is, as it were (ka), that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree – an olive tree that is neither of the east nor of the west – the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light. (Q 24:35)
The participle ka is a reminder of the essentially symbolic nature of the Quranic discourse about God. An-Nur, the Light, is *not* God himself, but refers to the enlightenment which he bestows on a particular revelation [the lamp] which shines in the heart of an individual [the niche].
The light itself cannot be identified wholly with any one of its bearers but is common to them all. Muslim clasical commentators pointed out from the very earliest days, light is just a particularly good =symbol= for the divine Reality, which transcends time and space.
While christians are in dilemma with the exact status of Jesus and had been scandalised by the idea that Jesus had been the incarnate Logos, there is never a speculation about the nature of God in Islam.
“regular jhon” laughably try to validate his heretical understanding of God incarnation by claiming that some splinter groups in Islam has developed an esoteric tradition, based on a symbolic interpretation of the Quran however the Quran has a very strong conception of God’s absolute omnipotence and omniscience which prevent Muslims to fall into trap of humanizing God.
When the Quran used anthropomorphic terms to describe God’s activity in the world or when it said that God ‘speaks’ and ‘sees’ and ‘sits upon his throne’, that it can only be interpreted literally but ‘without asking how’ (bila kayf). It lays beyond the reach of all logic and conceptual analysis.
God was essentially one, simple and unique.
لَيْسَ كَمِثْلِهِ شَيْءٌ
There is nothing like unto Him (Q 42:11)
If there are attempt to rationalize the tauhid asma’ wa shifat in the ummah, it will remain a false pursuit and Muslims will come to distrust the whole exercise.
While in Christianity, history shows that christians were in dispute on how the nature of God since day one. They invented unscriptural, materialistic associated thus blasphemous creed and term like in particular the term homoousion, literally, made of the same stuff and homoiousion or similar nature. Very much an absurd creed which Christians held on to their sense that the divinity of Christ was essential, even though it was illogoical to formulate in conceptual terms.
Not only that Christian theology has developed an eccentric course on why God Became Man. That is God demanded justice and the debt of Sin be repaid by one who was both God and man.
Strange isn’t ??
The Christian understanding of salvation is that it has no room for divine forgiveness we call Rahmah or Mercy in Islam where God is frequently described in the Quran as ar Rahman ir Rahim (The Merciful and the Compassionate).
True Jesus teaches that God knows our weakness and forgives those who, in the self-surrender of faith, bow before the compassionate Lord of the universe.
True God of Abraham tells us in the Quran:
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
‘If God were to punish people according to their wrongdoing, he would not leave on earth a single living creature; but He gives them respite for a stated term; and when their term expires, they will not be able to delay their fate for a single hour, just as they cannot bring it forward by a single hour.‘ (Q16:61)
So in Ad-Deenul-Islam, our salvation lies in our own hands and in the supreme compassion of Allah, who loves each individual He has created.
And exalted is Allah
قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ
Say, “This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him. (Q 12:108)