Conversation
with Muslims about Christ
How Can the Secret of
The Unity of the Holy Trinity
Be Explained to a Muslim?
Abd
al-Masih
GRACE-AND-TRUTH
All
Rights Reserved
Order Number:
FPB 8006 ENG
2nd Edition
2003
English
Title: How Can the Secret of the Unity of the Holy Trinity
be Explained to a Muslim?
Grace-and-Truth
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WV 26062 l USA
Internet:
www.grace-and-truth.org
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Whoever
talks to a Muslim soon recognizes that he considers our faith in God the
Father, the Son and the Holy Spirit as an unforgivable sin. The Islamic creed
stresses that there can be no God except Allah! Anyone who associates a Son or
a Holy Spirit with the Creator is considered to be an enemy of Allah and all
his angels (Suras al-Baqara 2:97-98; al-Ma'ida 5:73).
The rejection of the Holy Trinity by Islam
The objection to the Holy Trinity by the Muslims has many facets. This
will be summarized as background information for conversations with Muslims:
Muhammad challenged the Christians, "Don't say three! That would be
better for you!" (Sura al-Nisa' 4:171). "A mother of God cannot exist
nor has she borne a son from Allah" (Sura al-Ma'ida 5:116). "Nobody
should accept another human being as his Lord" (Sura Al 'Imran 3:64;
al-Tawba 9:31). "Allah is not Christ" (Suras al-Ma'ida 5:17,72;
al-Tawba 9:31). "For the Almighty it would be a trifle to destroy Christ
and his mother, if they would claim to be gods" (Sura al-Ma'ida 5:17).
The rejection of the divinity of Jesus Christ
The confession that Jesus Christ is the Son of God is completely
rejected 17 times in the Qur'an (Sura al-Tawba 9:30 et al.). 'Isa is called the
son of Mary but never the Son of God. He is considered to be a creature
like Adam (Sura Al 'Imran 3:59). Allah had commanded, “Be! so he was” (Suras
al-Baqara 2:117; Al 'Imran 3:47,59; Maryam 19:35). There is a contradiction
since Allah clearly states in the Qur'an: "We (Allah) blew some of our
spirit into her (Mary)"; so 'Isa came to life in her (Suras al-Anbiya'
21:91; al-Tahrim 66:12). The Muslim can believe in the birth of Christ by the
Virgin Mary, but also claim (contrary to the Christian creed) He was created,
never begotten nor born of Allah.
The Qur'an indicates that Christ is a slave of Allah (Suras
al-Zukhruf 43:59; Maryam 19:30), his ambassador (Suras al-Baqara 2:87; Al
'Imran 3:49,53; al-Nisa' 4:157,171; al-Ma'ida 5:75; al-An'am 6:61) and his
prophet (Sura Maryam 19:30). He submitted to Allah (Suras al-Ma'ida 5:72,117;
al-Tawba 9:31), prayed to Elohim (Allahumma; Sura al-Ma'ida 5:114) and
would acknowledge Allah as his Master, who gave him instructions (Suras Al
'Imran 3:51; al-Ma'ida 5:72,114,117; Maryam 19:36; al-Shura 42:13; al-Zukhruf
43:64).
In these 50 verses of the Qur'an Jesus is stripped of his
divinity. The spiritual warning of the Apostle John applies to Islam as well (1
John 2:18-25; 4:1-5).
The rejection to the divinity of the Holy Spirit
We should recognize that the Qur'an not only defames the Lord Jesus
Christ, but also declares the Holy Spirit to be a creature and not God. Allah
speaks several times of "our" Spirit (Suras Maryam 19:17; al-Anbiya'
21:91; al-Tahrim 66:12), or "my" spirit (Suras Sad 38:72; al-Hijr
15:29), but in all cases this spirit is considered to be created and not
divine. In Islam no independent Holy Spirit is conceivable because Allah can
only be one and not two or three.
Islamic traditions explain that Jibril (the angel Gabriel) is the spirit
from Allah (Suras al-Baqara 2:97-98; al-Tahrim 66:4) who had conveyed the
revelations of his Lord to Zacharias, Mary, 'Isa and Muhammad. He is indicated
to be "the spirit of the Holy,” who strengthened Jesus in performing his
miracles (Suras al-Baqara 2:87,253; al-Ma'ida 5:110; al-Nahl 16:102). In Islam
this spirit remains a slave of Allah, under his command (Suras al-Qadr 97:4;
al-Isra' 17:85; al-Shura 42:52), who executes his directions faithfully (Sura
al-Shu'ara 26:193). He is highly honored by the Muslims, although they do not
know who he really is.
What is missing in Islam?
Following this short introduction those who can think spiritually will
understand some basic principles for our conversation with Muslims: In Islam
there can be no Father, no Son, no Holy Spirit (Sura al-Ikhlas 112:1-4).
There is no spiritual security within the care of a Father-God, no
personal relationship with the Almighty, no assurance of forgiveness of all
sins, no possibility of recognizing the Holy Trinity (1 Corinthians 12:3;
Romans 8:8-10,15-16 et al.), no fruit of the Spirit (Galatians 5:16-26) and no
sure hope of eternal life (John 11:25-26). Where no Holy Spirit is acknowledged
there can be neither spiritual thinking nor Christian living.
Besides our efforts to offer and to open the Gospel to the Muslims, a
continuing intercession is necessary so that Jesus Christ will prepare
individuals by his Spirit and grant them the grace to hear his Word, to
understand it and to do it. Nobody will be able to explain the secret of the
Holy Trinity to a Muslim unless the Holy Spirit creates a yearning in him for
the real God and a readiness to hear his Word and receive the spiritual light
that penetrates the darkness of human hearts.
If we want to explain the Gospel to Muslims, we should not be irritated
by their rejection and the anti-Christian spirit that will be apparent to us.
The love of Christ is stronger than the collective bondage in Islam. Looking
for practical arguments to explain the Unity of the Holy Trinity to Muslims,
five sources for conversation can be found:
I. The Testimony of the Old Testament to the Unity
of the Holy Trinity
In the Torah and the Prophets we can find several comments that God is One
in Three. The testimony of the Old Testament is important for an interested
Muslim because it shows that the Holy Trinity is not an invention of the
Christians but describes the actual being of God since eternity.
The first verses in the Bible already testify to the Holy Trinity:
Genesis 1:1-3: In the beginning God created the
heavens and the earth. The earth was without form and void, and darkness was on
the face of the deep, and the Spirit of God was hovering over the face of the
waters. Then God said, "Let there be light," and there was light.
In this introduction to the Bible we read about God, his Spirit and his
Word. The evangelist John confessed that God had created the universe through
Jesus, his incarnate word (John 1:1-4).
The first verse of the Bible will also guide us to ask God that his
Spirit will hover over individual Muslims, families, villages, towns and
countries, that their minds and hearts will be prepared until the Lord can say,
"Let there be light!" And there was light!
In Genesis 1:26 God says, "Let Us
make man in Our image, according to Our likeness! "
God (Elohim) sometimes speaks in the plural (we), which includes the
possibility of the Trinity. The Jews and the Muslims however call this form pluralis
majestatis. In conversation with a delegation of Christians from Wadi
Nadjran (Northern Yemen) Muhammad was deeply touched by this verse so that
afterwards he let Allah speak in the plural in the Qur'an as well.
Elohim, the Hebrew word for God is plural. "El" means
power, might and strength (Matthew 26:64), "him" means
"they,” so that Elohim can be read as "the powerful is a
plural". The word Allah in Islam can be understood in a
corresponding manner, so that "al-el-hu" could be read as
"the power is he" (a single person only)! The God of the Bible
however is to be understood as a unity in plurality. Muhammad has adopted the
expression Elohim into the Arabic language and used it as Allahumma
five times in important texts in the Qur'an (Suras Al 'Imran 3:26;
al-Ma'ida 5:114; al-Anfal 8:32; Yunis 10:10; al-Zumar 39:46). For him the name
of God in the Old Testament, Elohim, seemed to be the key to prayers that will
definitely be answered and fulfilled.
In Genesis 18:1-3 we read that Abraham was visited by three men.
But he called them, "My Lord,” which is singular.
In Numbers 6:24-27 we find the Aaronic Blessing, in which
the "Lord" is mentioned three times. Some churches identify this with
the blessing of the Father, the blessing of the Son and the blessing of the
Holy Spirit, as the blessing of the "one" Lord.
In Psalm 2:1-4 we read of the revolt of mankind against the Lord and
his Anointed One (Messiah). But the Almighty laughed at them and said only one
word: "You are my Son; today I have begotten You!"
(Psalm 2:7). This revelation occurred 1,000 years before Jesus Christ. It
points to the spiritual emergence of the Son out of the Father before all
times, which should not be misunderstood as a biological begetting in Mary.
Jesus existed long before he became incarnate. He is eternal God from eternal
God! (John 1:14; Philippians 2:6-7).
Isaiah 9:6 is a shining example of the unity of the Trinity: For
unto us a child is born, Unto us a son is given; And the government will be
upon his shoulder. And his name will be called Wonderful-Counselor, Mighty God,
Everlasting Father, Prince of Peace.
This verse explains that the promised Son is not only a Wonderful
Counselor and the Mighty God, but in him the Everlasting Father himself became
man. Where else was a newborn child at the same time his Father? This unique
revelation came 700 years before Jesus Christ lived on earth. This text is an
essential witness to the eternal reality of the triune God.
Psalm 110:1 booms like the beat of a drum through time and
eternity. There it is written: The Lord said to my Lord: "Sit at My
right hand, till I make Your enemies Your footstool."
The early Church understood this verse as a promise that explains the
Ascension of Jesus and his enthronement in heaven (Matthew 26:64; Acts 2:25,34;
1 Corinthians 15:25; Philippians 2:9-10; Hebrews 10:12-13). The Son sat down
with his Father on his throne (Revelations 3:21). Both rule the universe in
complete unity. Since the Son has completed the redemption of mankind, the
Father will make all his enemies "a footstool for his feet!"
This promise includes every anti-Christian force and calls forth our faith in the
victory of our God!
Those who speak with Muslims should emphasize the promises in the
Old Testament to explain the unity of Christ with his Father, because
their implementation in the New Testament appears as an irresistible "must"
for a faithful Muslim. Whatever Allah commands must be done at once. If he
promises something, it will undoubtedly become real. Nobody can stop the
fulfillment of his revelation. For some Muslims the 333 promises of the Old
Testament that were fulfilled in the New Testament can be strong evidence to
the unity of the Holy Trinity. These promises and their fulfillment should
therefore be read together and learnt by heart.
II. The Testimony of the New Testament to the Unity
of the Holy Trinity
The four Gospels, the Letters of the Apostles and the Revelation are
interspersed with intimations of the unity of the Father, the Son and the Holy
Spirit. If we find some Muslims who are ready to read the New Testament, we
should emphasize for them the unity of the Trinity. Muslims and Jews
understand God to be "the only One." Some Christians put more emphasis on the three
separate persons of God rather than the unity of God. They should change their
thinking and learn from the children of Abraham to explain the unity of the
Triune Holy One.
Matthew 1:23: Behold, the virgin shall be with child,
and bear a son, and they shall call his name Immanuel, which is translated:
"God with us.”
Immanuel is one of the 250 names of Jesus in the Bible. He is true God
and true man at the same time. In him God is with us. This promise in
Isaiah 7:14 and its fulfillment can give us great comfort.
When He had been baptized, Jesus came up immediately
from the water; and behold, the heavens were opened to Him, and He saw the
Spirit of God descending like a dove and alighting upon Him. And suddenly a
voice came from heaven, saying, "This is My beloved Son, in whom I am well
pleased" (Matthew 3:16-17).
For a Muslim the stories of the baptism of Christ (Matthew 3:16-17; Mark
1:9-11; Luke 3:21-22; John 1:31-34; 5:37-38) contain an exciting fact: a
voice was heard from heaven! Muslims understand this to be a direct
revelation. Nobody can hinder the Almighty speaking. Who will be able to forbid
him to say, "This is My Son, whom I love; with him I am well pleased"?
The Holy Spirit descended on him to equip him for his ministry in spite of the
fact that he was born of the Holy Spirit. Jesus had himself been baptized in
the Jordan against the objections of John the Baptist. Jesus was without sin
and didn't need to be baptized, but he silently took all our sins on himself
right from the beginning of his ministry.
* That is why John the Baptist shouted: "Behold, the Lamb of
God, who takes away the sin of the world!" (John 1:29)
* That is why the Holy Spirit descended on him as a dove and remained on
him.
* That is why the Father testified, "This is my beloved Son, in
whom I am well pleased!"
The baptism of Christ is a central text in the church for the
understanding of the Unity of the Holy Trinity. The Father, the Son and the
Holy Spirit worked together for the salvation of men from the very beginning of
the ministry of Jesus.
Matthew 12:18 speaks of the servant of the Lord whom he had
chosen, the one he loved and in whom he delighted. He would put his Spirit on
him so that he could proclaim justice to the nations. This fulfillment of Isaiah
11:1-5 shows, that the Lord, his Servant and his Spirit are one in a total
unity in the person of Jesus. His whole life was not only the life of an
individual person, but he remained united within the Trinity.
Luke 4:18-19a: The Spirit of the LORD is upon me,
because he has anointed Me to preach the gospel to the poor. He has sent Me to
heal the brokenhearted, to proclaim liberty to the captives and recovery of
sight to the blind, to set at liberty those who are oppressed, to proclaim the
acceptable year of the LORD.
In Luke 4:18 Jesus Christ introduces himself in Nazareth by
saying, "The Spirit of the Lord is on Me!...." This short
formulation refers again to the Holy Trinity because God, his Spirit and Jesus
appear in total unity. Christ explained this reality and said, "because
he has anointed Me." The word Christ means the
Messiah, the anointed one.
For what reason was Jesus anointed? "To preach the gospel to the
poor and heal the brokenhearted!" Everyone who has received the
anointing of the New Testament (2 Corinthians 1:21; 1 John 2:20,27) can repeat
this testimony of Jesus, for a Christian is only a Christian if the Spirit of
the Lord is on him and compels him to fulfill his call (Isaiah 61:1-2; Romans
8:10-16).
All authority has been given to Me in heaven and on
earth. Go therefore and make disciples of all the nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit, teaching them to
observe all things that I have commanded you; and lo, I am with you always,
even to the end of the age (Matthew 28:18-20).
In the great commission we read that everyone who decides to follow
Christ should be baptized in the name of the Father, the Son and the Holy
Spirit. Why does this command not say "in the names"?
Because the Three are One! The real name of our God is "The Father, the
Son and the Holy Spirit."
John 10:30: In the Gospel by John we read the striking testimony
of the good shepherd: I and My Father are "two"?! Of
course not – it says "one"! Why does it seem we always preach about two,
if Jesus says only one? All evangelists to Muslims and Jews must abandon
superficial understanding of this spiritual reality. The Father and the Son are
one and not two! We need to think not only in a pragmatic and technical
way, but we must train our minds in spiritual realities, and adjust our
ministry to the seekers and believers in the Orient.
In the revealing testimony of Jesus about himself (John 14:9-11)
we read: "He who has seen Me has seen the Father!" With this
confession Jesus testifies to his unity with his Father in form and appearance
as the fulfillment of Genesis 1:27. Subsequently Jesus says that the words
which he speaks are not his own, but the Father, who lives in him, not only
speaks through him but is performing what he says. Jesus remains in the
Father and the Father in him. This underlines their complete unity in
essence and spirit.
In John 14:23 Jesus says, "If anyone loves Me, he will
obey My word and My Father will love him, and We will come to him and make our
home in him."
Jesus reveals the indwelling of the Holy Spirit in his followers. In
this text the Spirit appears not only in an essential unity with the Father and
the Son, but he represents them as their own Spirit as well.
In the three promises about the Counselor to come (John 14:26; 15:26;
16:13-15) we read 10 characteristics of the unity and the cooperation of
the Father and the Son in the Holy Spirit. The Spirit does not glorify
himself or his charismatic bearers of talents but he glorifies Jesus. Jesus
also did not boast about himself but always honored his Father. Our God is a humble
and gentle God (Matthew 11:28-30)! There is no danger of a riot within the
Holy Trinity. No member makes himself great but always glorifies the other! For
that reason God handed over to his Son all authority in heaven and on earth;
and Jesus similarly authorized the Holy Spirit to build his Church. The
humility of the divine love is one of the secrets of the unity of the Holy
Trinity. We can understand our God only when we allow him to change our
character and make us humble just as he is. This contradicts the pride of Allah
and his followers (Sura al-Hashr 59:23).
John 17:21-23: In his high priestly prayer Jesus asked his
Father for his followers: "They may be one just as We are one: I in
them and You in Me. That they may be perfect in one ..."
In this dialogue within the Holy Trinity Jesus summarizes his secret: We
are one! This spiritual reality separates us from the Jews and the Muslims.
The spiritual unity of the Father and the Son in the Holy Spirit is the
foundation of our faith. This unity however does not appear as a rational idea
that stands as an object in front of us, but can be compared to a great magnet
that tries to draw us into itself. The love of God is an attracting power.
Jesus asked his Father to make us one, so, as he and his Father are one,
he in us and the Father in him. The Holy Trinity is not an inconceivable dogma but
a spiritual reality that will incorporate us in the divine existence by grace.
We are called "the body of Christ" (Romans 12:4-5; 1 Corinthians
12:27; Ephesians 4:4,25) and "the temple" of the Holy Spirit (1
Corinthians 3:16 et al.), and we have the privilege to enter and abide within
the Holy Trinity, in Christ (2 Corinthians 5:17; John 15:4) and in God himself
(1 John 4:15-16).
The New Testament is full of indications to the secret of the Holy
Trinity. Those who are keen on searching, reading and explaining may think over
the following verses: John 17:1-3:10,21-23; Acts 1:4-5; 2:32-36; 1 Corinthians
2:10; 2 Corinthians 5:19; Galatians 4:4-6; Colossians 2:9-10; Hebrews 9:14;
Revelations 7:10; 21:22-23; 22:3-4 and others. We should read these references to
the unity of the Father, the Son and the Holy Spirit not only rationally but
also while praying, thanking and worshipping. Only the Holy Spirit can
introduce us into the secret of the Holy Trinity; then we will no longer
consider it an incomprehensible theory, but experience it as a grand reality.
III. References From Secular Sources to the
Possibility of a Unity in the Trinity
The reflection on the Holy Trinity exceeds our human understanding. This
divine secret can only be understood spiritually. Many Muslims however
are not in a position to think spiritually because in Islam the real Holy
Spirit does not exist. Jesus talked in parables to those who had not accepted
his Gospel. So anyone who wants to explain the Unity of the Holy Trinity to
Muslims who do not obey the Bible, can use numerous illustrations and practical
examples from everyday life. Secondary school and university students are eager
to listen to them.
The sun is a fireball with a diameter of 1.5 million
kilometers. Some of its rays reach the earth in spite of the distance of 150
million km and give light, heat and life. All three appearances, the sun, its
rays and its heat are an inseparable unity.
Electricity comes from a generator that produces the electrical
current that creates light, heat and movement. All three, the generator, the
current and the action are one!
Water can appear as liquid, ice or steam. In whatever state
it appears, it always remains the same substance.
A room has length, width and height. If one of the three is
missing, then the room is no longer a room but only a plane.
A person consists of body, spirit and soul. If one of the three
is ill the others also suffer. If one of the three is missing, the others would
not exist in a normal manner.
A family consists normally of a father, a mother and children.
These three belong together as a unity. A divorce would be unnatural and
painful.
The eye consists of several parts: We recognize the white of
the eye, the colored iris and the black pupil. All together form one
eye. If one of the parts would be missing, we would be blind.
The egg is a miracle with its shell, its white and its yolk.
Out of it develops life - or a scrambled egg!
A white ray of light can be dispersed by a prism
into three colors, because white is a combination of several colors.
A triangle has three angles and three sides, but is always one
geometrical form.
Mathematics also supports the unity of the Trinity. Summing up
one plus one plus one makes three, but multiplying one times one times
one makes only one. In regards to the Father, the Son and the
Holy Spirit, they will not remain each as a separate person; but exist in a
complete unity, where each one abides in the other. In this reality, they
appear as an indivisible unit.
The dough for baking bread can explain this arithmetical secret.
Flour, water and salt side by side do not yet form bread. But mixing these
three elements, kneading and heating it makes bread out of it. So in the Holy
Trinity no person exists alone or independently, but each lives in the other
and altogether they are one.
In Africa an evangelist visited a village in the bush with grass huts. A
woman was cooking food for her family in a pot on an open fire. The evangelist
suggested that she should take away one of the three stones on which the pot
rested. "No," cried the woman, "if I take away one stone, the
pot will fall over and the meal will burn in the fire!" "Look,"
answered the evangelist, "You cannot cook without the Trinity. If you take
one element of it away, all your life will collapse and you will fall into the
fire!" He explained the unity of the Trinity to her in simple words out of
her circumstances.
All these hints from daily life are no proof of the unity of the
Trinity! Faith cannot be proven. If we could prove faith it would no longer be
faith. Examples are only helps and signs that disclose themselves for those who
want to understand the spiritual reality, and guide them to the secrets of the
faith.
The above-mentioned examples have in common the fact that independent
elements are united by a superior entity. Languages or cultures that are
not yet fully developed can hardly think dialectically. The Holy Spirit however
teaches us a new logic that appears exaggerated and illogical to a
normal man. We believe, for instance, that Jesus is seated with his Father on
one throne and at the same time he is living in our hearts. This is
inconceivable for many Muslims: Either he sits in heaven or rests in our hearts
but not both at the same time!
We confess that we are justified sinners by grace. A Muslim could
answer: either you are a sinner or you are justified but you cannot be a
justified sinner.
The Holy Spirit teaches the followers of Jesus a spiritual logic
that a Muslim cannot easily understand. Their worldly thinking is different
from spiritual logic. Therefore we must remain patient in our conversation with
them. After all, spiritual facts seemed strange and unrealistic to us also for
a long time. The intercession for the insight and inspiration of Muslims
remains as important as the conversation itself.
We should also not forget in our discussions with Muslims that the word "Trinity"
never appears in the Bible! Therefore we should not fight for the Trinity but
for the unity of God! The reality of God, the Father, the Son and the Holy
Spirit is evident in all books of the Bible, because Jesus stressed his everlasting
unity with his Father in the Holy Spirit.
The expression Trinity is also a linguistic mistake in English and
Arabic. There is no such word as "Trinity" in the Bible! Christ and
his apostles revealed the triune God; they never spoke about
three different Gods. We should rethink the basis of our faith and return to
the biblical reality.
IV.
Signs of the Unity of the Holy Trinity in the Qur'an
Many Muslims are not ready to listen to the texts of the Bible because
they suspect it was forged. Answers from logic and science are helpful for
interested students of high schools and universities. An increasing number of
Muslims will accept only answers from the Qur'an and Islamic traditions. We
should search for hidden phrases about the Holy Trinity in the Qur'an itself
for these fundamentalists.
Qur'anic quotations can be used at the beginning of a conversation
because up to 60 per cent of the Qur'an consists of expressions and thoughts
from the Old Testament, which were passed on verbally to Muhammad in the
versions of the Mishnah and the Talmud. About eight percent of the Qur'an is
derived from orally transmitted stories in the Gospels or myths from Christian
sects. We therefore have the right to accept and extract the testimonies of the
Jews and the Christians that were rendered into Arabic verses of the Qur'an,
since they originated from Biblical sources. They must however be filled with
their original spiritual substance. Furthermore many Qur'anic expressions in
the Arabic language carry variant meanings and permit different
interpretations. So it is permissible to fill the original meaning of the Bible
into some Qur'anic texts.
Apropos of the Holy Trinity there are 5 groups of verses in the
Qur'an which support the reality of the triune God:
The begetting of Christ in Mary
The Suras al-Anbiya' 21:91 and al-Tahrim 66:12 offer a revelation of
Allah:
"We breathed into her (some) of our spirit!"
By that Christ would have been created in Mary. Allah talks in
the plural, which can be considered to be a sign of his plurality. He says:
"We blew (out of ourselves) from our spirit into her!" Allah
certainly did not blow the angel Gabriel into Mary, nor did Gabriel blow his
own spirit into Mary, on the contrary it is written that Allah blew his own
spirit into Mary. One of these two verses claims that Allah had breathed
generally into Mary; the other says that he breathed his spirit into her
private parts!
With this testimony in the Qur'an the Muslims' assertion of a biological
fathering by Allah is completely eliminated. These verses clarify the birth of
Christ by the Spirit of Allah. All Three: Allah, his Spirit and Christ
appear also in the Qur'an as an inseparable unit.
The Islamic commentators noticed the weakness of these verses and tried
to alter the meaning by giving them a new interpretation: "Isa was only created
in Mary by the Spirit of God and by his Word." But this is not the actual
content of these verses. This twisting was interpolated into them in order to
eliminate the divinity of Christ at its roots.
Allah supported Christ with his Spirit
In the Qur'an you can find three verses which claim that Allah strengthened
Christ with the Spirit of the Holy One so that he would be able to
accomplish his breath-taking miracles. According to these verses Christ has
opened the eyes of the blind, healed the lepers with his words, and raised the dead
from their graves (Sura al-Ma'ida 5:110). The Qur'an reports about ten of the
miracles of Christ, which according to Islam, he could not perform by himself
alone, but always with the help of the Spirit sent to him by Allah. This means
that Allah, his Spirit and Christ cooperated in active unity!
Islamic commentators however emphasized that Christ was unable to work
any miracle by himself, therefore Allah had to send Jibril to strengthen him
for his actions. They could not understand the humility of Christ who said,
"The Son can do nothing by himself. Whatever he sees the Father doing the
Son also does" (John 5:19-23). But whoever asks a Muslim, "Who is
able to restore the dead to life?" will get the answer: "Only
Allah!" But if he then asks, "Do you agree then that Christ is
Allah?" he will receive a harsh denial. The fact remains that Allah, his
Spirit and Christ form a complete unity in action, even in the Qur'an.
Christ - the true Ayatollah
The annunciation of the birth of Christ in the Qur'an offers an exciting
message from Allah, who says about Christ:
We will make him a sign for mankind and a mercy from
"us" (Sura Maryam 19:21).
The Arabic word for sign is ayatun, read together with Allah
results in "Ayatollah,” which means "the unique miracle of Allah."
Christ is the only male Ayatollah whom Allah himself appointed as a sign for
all people. In him the striking texts of Genesis 1:26 and John 14:9 have been
accomplished.
Allah furthermore reveals that Christ is a mercy from "us,”
speaking in the plural. This statement guided Qur'anic teachers in Africa to
special meditation. They found that each Sura, except one, begins with the
phrase: "In the name of Allah, the compassionate, the merciful!"
These Islamic seekers of truth came to the conclusion: The Compassionate
(al-Rahman) is God the Father, the Merciful (al-Rahim) is the Holy Spirit and
the mercy (al-Rahmat) itself is 'Isa, the son of Mary. All three carry the same
substance in themselves.
Muhammad providently peppered this interpretation by having Allah reveal
to him: "We have not sent you except as a mercy for the worlds"
(Sura al-Anbiya' 21:107).
What was the mercy of Allah in the life of Muhammad? He brought a new
law, the Sharia, as the basis for his religious state. This law of Allah does
not save any Muslim, but will judge everybody who wants to claim righteousness
by his good deeds. Yet Jesus produced evidence of the mercy of Allah in his
miracles: He healed everyone who came to him, raised individuals from the dead
and introduced the Spirit of peace into the world. Here it becomes evident who
really brought mercy to the world and who was full of compassion!
Christ the word of Allah and a Spirit of him
Several times Muhammad exploited the expression of the evangelist John,
that Jesus was the incarnate Word of God (Suras Al 'Imran 3:39,45;
al-Nisa' 4:171; Maryam 19:34). By this title he acknowledged the power of
Christ as the full authority of the Word of God. According to the Qur'an,
in Christ the creative, healing, forgiving, consoling and renewing power of the
word of Allah is fully present and active. Christ did not only speak the Word
of Allah but he was that in person. According to the Qur'an, Christ remained
without sin, because there was no difference between his words and his deeds.
In him the will of Allah and his spirit became visible, so as the revelation of
Allah is divine, Christ the word of Allah is divine as well.
The Qur'an testifies several times that Christ was not conceived
biologically but was an incarnate Spirit of Allah. Muslims confess that
the son of Mary was a walking spirit on the earth, who appeared as a man
and who, after his death, returned to his place of origin, to Allah (Suras Al
'Imran 3:47,55; al-Nisa' 4:158,171; al-Anbiya' 21:91; al-Tahrim 66:12). With
these expressions Islam comes near to the secret of the Christian understanding
of the Holy Trinity. The interpreters, however, try to alter this inference and
call Christ a "created" Word and a created Spirit of
Allah. But this does not appear in the Qur'an, it is only interpolated into it
maliciously.
A Dialogue in the Qur'anic Trinity
In the book of the Muslims one finds a number of signs of the uniqueness
of Christ. Allah had lifted the son of Mary after his death to himself into his
glory (Suras Al 'Imran 3:55 and al-Nisa' 4:158). According to Islam, Christ
lives with Allah today.
In a dialogue (Sura al-Ma'ida 5:116-117) Allah asked Christ, whether he
had taught men to accept himself and his mother as two deities besides Allah.
Christ's answer in the Qur'an to this critical question was clearly no!
A Christian sect had imagined such a dubious Trinity in the Arabian Peninsula,
which is rejected by all churches. Probably Muhammad had heard about this sect
and their mistaken understanding of the Trinity. Since then Muslims think that
the Christians believe that Allah slept with Mary and fathered a child with
her. They rightly reject such a blasphemy! We confirm, too, that Muhammad is
right to reject this idea! Such a Trinity does not exist! With this
agreement much of the tension in Muslims against Christianity disappears! We
should explain to them that we believe in a spiritual Trinity in Unity
and not in a biological one, a Trinity in Unity that consists of God, his
Spirit and his Word (John 1:1-14).
During this Qur'anic dialogue between Allah and Christ there appear –
besides several anti-Christian distortions – some remarkable words, that after
the Ascension of Christ, Allah should witness and watch over his
orphaned disciples as Christ himself was a witness and shepherd to his
disciples. Here Allah and Christ carry the same title and name that again
underlines the divinity of Christ in the Qur'an!
No doubt we cannot evangelize Muslims with the Qur'an. In the book of
the Muslims salvation is completely absent! We cannot believe in the divine
inspiration of the Qur'an. But we find fragments of the Christian witness in
the book of the Muslims. So take them out, purify them and put them like mosaic
stones into the right place of the Gospel. Islamic fundamentalists do not
normally listen to any other language than the words of the Qur'an. For this
reason we bring to them the Gospel in their own idioms. Yet we should not quote
words of the Qur'an if we do not know them exactly.
V. The Witness to the Unity of the Holy Trinity
in the Personal Testimonies of Christians
The apostles clearly confess the existence of the Holy Trinity.
Peter says: Blessed be the God and Father of our Lord Jesus Christ,
who according to his abundant mercy has begotten us again to a living hope
through the resurrection of Jesus Christ from the dead... (1 Peter 1:3-10;
5:10)
John writes: By this we know, that we abide in Him, and He in us,
because He has given us of His Spirit and we have seen and testify that the
Father has sent the Son as savior of the world. Whoever confesses that Jesus is
the Son of God, God abides in him and he in God. (1 John 4:13-15; 5:12,20)
Paul writes: God desires all men to be saved and to come to the
knowledge of the truth. For there is one God and one Mediator between God and
men, the Man Christ Jesus, who gave himself as a ransom for all. (1 Timothy
2:4-6; 2 Corinthians 13:14)
The witness of the apostles is often breathtaking. They testify to the
spiritual reality of the unity of the Holy Trinity in our lives.
An elder of a church in Lebanon visited his son, an engineer, in Qatar,
in the Persian Gulf. When he prayed before the meal with everyone present, a
Muslim guest approached him afterwards and told him that he could see the
visitor was a pious man; therefore he would like to suggest to him that he
become a Muslim and receive the fullness of Allah's mercy.
The elder answered wisely, "I will think over your suggestion. If
you can offer me more than I have already received, I will consider your
offer!"
Puzzled, the Muslim asked, "What do you possess that we do not
have?"
The elder answered, "Allah is my father, he knows me, cares
for me and loves me. Christ is the Lamb of God, which carried away all
my sins and has reconciled me with God. I will not be condemned and shall not
go to hell because he has made me righteous before God. The Spirit of God
dwells in me since Christ has purified my sinful heart. I can talk with my
heavenly Father in my prayer and give him thanks for the eternal life which he
granted me. I will not die, but I will live forever and rise from the dead as
my Lord rose from the dead" (John 11:25-26).
The Muslim went away deep in thought because the elder had witnessed to
him with simple words the reality of the unity of the Holy Trinity in his life.
In this sense we greet all those called to the service of the Lord Jesus
among the Muslims and pray for them that the Lord may lead them to a spiritual
conversation with the followers of Muhammad in their localities.
The grace of the Lord Jesus Christ,
and the love
of God,
and the
communion of the Holy Spirit
be with you
all.
(2 Corinthians 13:14)
Q
U I Z
Dear
reader!
If
you have studied this booklet carefully, you can easily answer the following
questions. Whoever answers 90% of all questions in the eight booklets of this
series correctly, can obtain a certificate from our center on
Advanced Studies
in helpful ways for
conducting conversations with
Muslims about Jesus Christ
as an encouragement for
his/her future services for Christ.
1. What does
the first half of the Islamic confession of faith (shahada) mean?
2. In what
ways did Muhammad reject the Holy Trinity?
3. How often
can we read in the Qur'an that Allah has no Son? What does this denial mean
according to 1 John 2:18-25?
4. Why is 'Isa
the Son of Mary in Islam not the Son of God?
5. How does
the Qur'an insist that Christ is a slave of Allah and subject to him?
6. Why can no
Holy Spirit exist in Islam? What does this mean for the spiritual life of
Muslims?
7. Why can
Allah never be understood as a Father in the Qur'an?
8. What is
missing in the Islamic conception of God?
9. What do the
first three verses of the Bible reveal about the Unity of the Trinity? What can
these verses mean for our services among Muslims?
10. Why does God
in the Old Testament sometimes speak of Himself as a "We" (i.e. in
the plural)? What is the exact meaning of the Hebrew word "Elohim"?
11. How is it
possible to explain the Aaronic blessing (Numbers 6:24-27) and the divine
adoration of the Seraphim in Isaiah 6:3 as a confession to the Triune God?
12. What does
Psalm 2:1-7 teach us in view of the Trinity?
13. Why does
Isaiah 9:6 remain a unique reference to the unity of the Trinity?
14. How did the
writer of the letter to the Hebrews (1:9) explain Psalm 45:6-7? What can this
signify for our talks with Muslims?
15. Why does
Psalm 110:1 remain a challenge to every Jew and Muslim?
16. What can the
promises in the Old Testament mean for a Muslim or a Jew?
17. What does
the word "Immanuel" mean as a name for Jesus? Where is this
promise written in the prophets?
18. Why did the
unique revelation of the Holy Trinity follow the baptism of Jesus in the river
Jordan? What can the short utterance of God after the baptism of Jesus mean for
a Muslim? Who can hinder the almighty God from having a son if he wants to have
one?
19. How did
Jesus explain his title "Christ" in the synagogue in Nazareth? What
does this revelation mean for the understanding of the Unity of the Holy
Trinity?
20. Where in
the great commission of Jesus can you find a hint to the unity of the Holy
Trinity?
21. Why did
Jesus not say, "I and the Father are two"? Why then do we often
speak of two different Gods with Muslims?
22. What should
we accept from John 14:9-11 regarding the deep secrets of the Holy Trinity?
23. Why does the
Holy Spirit glorify the Son as the Son always glorifies His Father?
24. What did
Jesus promise in John 14:23 about the unity of the Trinity?
25. Which
essential insights into the triune God did Jesus reveal in John 17:21-23?
26. Why is the
word "Trinity" a linguistic mistake in English when referring to the
biblical God? Why is the expression "triune God" more adequate to
explain the reality of Father, Son and Holy Spirit? What should we emphasize in
our talks with Muslims and Jews about this subject?
27. Why do sun,
solar rays and solar heat point to the triune God?
28. How do a
generator, electric current and their effects in heaters, fans, coolers or
computers illustrate the unity of the Trinity?
29. What can we
learn from water, from a room and from a person as complex unities?
30. How does an
eye, an egg or a triangle point to the unity of the Trinity?
31. What is the
difference between 1+1+1 and 1x1x1? How does the dough out of flour, water and
yeast become bread?
32. Why are
these hints from everyday life not proofs for the unity of the
Holy Trinity? Why are Christians able to think in dialectical terms; and what
does a Muslim need in order to understand seemingly contradicting spiritual
realities?
33. How did
Muhammad imagine that Christ was generated in Mary? How can this imagination
help us in our talks with Muslims?
34. Why can the
strengthening of Christ by the spirit from Allah point to the "unity in
action" of Allah, his spirit and Christ?
35. How does the
Qur'an explain that Christ is the only male Ayatollah appointed by
Allah? How did this Qur'anic verse help some African Qur'an teachers to draw
closer to the reality of the Holy Trinity?
36. How can the
Qur'anic expression that Christ is "a word from Allah" or "his
word" incarnate help us in our talks with Muslims?
37. Why can the
Qur'anic description of Christ as being a "spirit from Allah" support
us to explain to Muslims the everlasting and divine being of the Son of Mary?
38. What does
the Qur'anic dialogue between Allah and Christ after his ascension to heaven
mean? Why can we agree with Muslims that the Qur'anic Trinity, rejected by
Muhammad, must also be rejected by us?
How can this agreement create a positive atmosphere to show Muslims the
"spiritual" Trinity?
39. What is the
basic requirement for explaining to a Muslim the spiritual unity of the
Holy Trinity?
40. Which
testimony of the apostles of Christ according to your understanding reveals the
unity of the Holy Trinity in the best manner?
41. Can you show
us where the word "Trinity" appears in the Bible?
Every participant in this
quiz is allowed to use any book at his disposition and to ask any trustworthy
person known to him when answering these questions. We wait for your written
answers including your full address on the papers or in your e-mail. We
pray for you to Jesus, the living Lord, that He will send, guide, strengthen,
protect and be with you every day of your life!
Yours
in His service,
Abd
al-Masih and his brothers in the Lord
Send
your replies to:
GRACE-AND-TRUTH,
P.O.Box
2904,
Weirton,
WV 26062,
USA
or by e-mail to:
info@grace-and-truth.org
Christ says:
The Spirit
of the LORD is upon me,
because he
has anointed Me
to preach
the gospel to the poor.
He has sent
Me to heal the brokenhearted,
to proclaim
liberty to the captives
and recovery
of sight to the blind,
to set at
liberty those who are oppressed,
to proclaim
the acceptable year of the LORD.
(Luke 4:18-19a:)