Is the true God monotheistic in all sense?

Kyk ook: Die Islamgeloof ontbloot Wie is David Wood? Wie is Nabeel Qureshi?

By

Philip Coetzee

A Bachelor Honours of Theology

Research Project Proposal

in

MIS4123 Critiquing Islam

at the South African Theological Seminary

Facilitator: Dr. Abraham Jun

The opinions expressed in this research project do not necessarily reflect the view of the South African Theological Seminary

Declaration

I, the undersigned, hereby declare that the work contained in this research project is my own original work and has not previously in its entirety or, in part, been submitted to any academic institution for degree purposes.

Signed: PPN Coetzee

Introduction

Allah, trough the Qur’an, demonstrates an unbalanced attitude concerning love and forgiveness, thus how can we be sure of a balanced second Cumming of Christ? We live in a world of uncertainty towards other beliefs; therefore, I aim to contrast the Christian God and the Christian belief structures, concerning that of the Islamic god, Allah, and their faith. In other words, my research question will be; Is there a middle way between the two gods, their status, and their plan for humankind? Therefore, for this research program, I will predominately focus on three aspects, which are of great concern when talking to Muslims and fellow Christian. Firstly, I will ask if the true God is monotheistic in all sense? Thus I will explain the understanding of the different god’s status through the eyes and minds of humans. This question will also be my title for the research program. Secondly, I will ask the question of whether there is a middle way amidst all the differences, therefore, establish whether there are any possibilities of a middle road to bring the two belief structures close of dialog, understanding and ultimately concurrence. Thirdly, the whole Bible, when reading in context with God’s plan, has a definite structured plan which God laid out for his children and their children to come; therefore, my question is how does it compare to the plan that Allah presents to his followers?

To achieve my goal, I will predominantly quote from the New International Version Bible, unless otherwise indicated. I will also cite from the Qur’an, other academic scholarly works, and sources in the form of books, journals, and journal articles, to reach a commendable conclusion. For this research project, I will address the God of the Bible as God, if both, as gods, and god of Islam as Allah or god.

1. Is the true God monotheistic in all sense?

1.1 A Christian perspective

God always existed as three entities, yet he is one God, unlike the Islamic belief that God (Allah) only existed as one god with no attributes. Thus, the doctrine of the Trinity is arguably the most crucial doctrine of the Christian faith, proclaiming the Father, Son, and Holy Spirit as distinct persons, but also fully God (Grudem 2000:226). Grudem furthermore, reflex on the progressive revelation of this phenomenon throughout Scripture. He drew our attention to the very first introduction to the Trinity in Genesis 1:26 when God said, “Let us make man in our image, after our likeness.” Then he explains that Psalm 45:6-7 identifies two Godly figures, “therefore God, your God……” (Ps 110:1; Mt 22:41-46) (p. 229). Peppler (2000) confirms this view and also add that the Son added a further dimension to this reality when He claimed a unique life-giving quality to His pronouncements and set them on the level of divinely inspired Scripture. Thus His teachings were the only way to his Father, therefore, proving His presence on earth as that of God (Jn 1:1; 6:68).

Furthermore, Beaumont (online article 2018) places a high value on the Gospels to prove the Deity of God as the Father, Son and Holy Spirit about the views of Islam, Allah as a single entity and undivided, thus also stresses the fact that this phenomenon has gone beyond the evidence of the Gospels. Therefore, he starts with the well-known Islamic argument, using Matthew 26:39 and John 20:17, that Jesus was “inferior” to God, by addressing Him as “my Father” (Sura 2:116; 112:3). Thus, the author engages with Al-Mahdi, well knows author and scholar on Islam religion, to contrast the views expressed by Islam and Christians, on their views of Allah concerning God of the Bible, proving the very existence of a Trinity God. He also portrays Ammar al-Bari’s (Islam theologian) view that Christ could also have been God through His divine authority. In other words, does this demonstrate a deceptive turnaround attitude?

1.2 An Islamic perspective

Geisler & Saleeb (1994:134) express their view on an Islamic monotheistic god and religion as a rigid and inflexible structure and person. Because of this, it does not allow for any plurality in their god. Thus, Islam has a nominal view of their god; therefore, a majority of wills would rule out unity. Interesting Waddy (1976:14), an Islamic scholar and writer, contradicts this Islamic view to a large extent when she states that the Qur’an is exclusively an expression of a Divine Will, thus should not be compared to Scripture, but rather to Christ himself as a Divine being amongst men. In other words, giving thought to Christ as probably part of a Trinity. But at the same time, Kazmi (1998:185) teaches that any Divine action, especially revering to Adam and sin, and Jesus as Son of God, should not be taken seriously. As it will be futile to a belief which is subject to no logic because it is alien to our historical recollections and experience. Thus it “lies beyond the pale of our historical comprehension” and proves that God is a monotheistic god. Therefore, it demonstrates the different views and understanding between Islamic scholars.

Furthermore, Quis (1998:162) draws our attention to the Quranic view that Allah has not begotten a son (Jesus), and nor does he have any partners (Holy Spirit or Jesus), he is the one and only creator of heaven and earth (25:2). Thus a god who is near to his people (Sura 50:16) and a forgiving god (17:44) (Quis 1998:164, 165). Also, he does not appear in person to his created beings, but through nature and prophets so that they can identify his power, wisdom, and mercy (his omnipotence), to become faithful (16:65-69). When I read this statement, I need to point out the fact that a near god, according to Islamic belief systems, can only be observed through the factors mentioned above. Thus also valid in the Christian belief systems with a fundamental difference that their God is a personal God, and also reveals himself through personal revelation (Peppler 2000).

Interesting, Geisler & Saleeb (1994;19) states that the sin of shirk is exactly to overstep on what Quis (1998:162) describes as the characteristics of Allah, tawhid (Sura 4:116). Furthermore, they confirm the views of Islam through the Qur’an that Allah is unknowable. In other words, because everything is based on Allah’s will, and since his effects are sometimes contradictory, they do not reflect absolute essence, Allah cannot be a knowable god. Thus Pfander (1986:187) reflects on this phenomenon that it involves a form of agnosticism because Islam is not to know their god, but only to obey him because they believe that “god caused the world by extrinsic causality” (cf. discussion: Carney ‘Abd al-Hakeem 2018. A middle way). Therefore, can we find a middle way midst all this?

2. A middle way?

D’Costa (2013), in this article, explains that Volf, a controversial author on the theory of the relation of Islam and Christianity, wants his reader to understand the importance of dialogue between the two religions or believe systems by opening a middle way of reasoning without “reducing” the value of each belief. Thus, mutual understanding and acceptance of a full-blown Trinitarian theology must be reached to establish the principle of “The Same God” theory. Although Volf believes in the “Same God” approach, he does not deny the differences that exist. Still, he argues that a common god will eventually bring the two concepts together without reducing their values, thus set aside their animosities. But Morey (1992:60) disagrees, he holds up that God of the Bible is limited by his own immutable and unalterable nature (Tit 1:2; Heb 6:18; 2Ti 2:13). In comparison, Allah is not limited to anything, not even by his character.

Furthermore, D’Costa (2013), at the same time, explains Volf defense of the Trinity as fundamental monotheism, which is compatible with Islam’s monotheism, but with different value systems. He describes his views on the Christian/Jew concept whereby the orthodox Jews will always be part of God’s plan, His people (Ro 9-11). Thus, Christians should accept Jews, and if so, also Muslims, because we are all god’s creation. He points to the fact that all three religions are based on the same fundamentals of early historical similarities and understanding; in other words, the Bible, Tora, and Qur’an. Volf furthermore provides many theories of understanding God to make it acceptable to be able to relate to the concept of the “Same God” theory. For instance, Allah’s same positive characteristics as God of the Bible, but is that enough, half of the good and half embracing evil to get even with disbelievers, against unblemished?

Furthermore, the author, D’Costa, makes an impressive statement in that he believes that we all believe in the same God, but poses a question: “God” at what stage and “God according to whom”? These questions then lead the author to many issues towards Volf’s views, questioning Volf’s methodological points. For instance: “does he want to claim that the god of Islam IS the Trinity, but that Muslims do not realize it, although it is implicit in their doctrine of god? Yes, this article makes a person think, but at the same time leaves much to desire for true Christians in their understanding of their God, concerning Allah. In other words, there cannot be a middle way to reconcile Christian beliefs and Islamic believes.

Carney ‘Abd al-Hakeem (2018), in his journal article, Imamate and Love: The Discourse of the Divine In Islam Mysticism, explains the concepts of the different gods and their behavior and deities. The author’s main aim is to demonstrate the love of God who is situated simultaneously “above” and “below” whom we can be approached directly, and explore the mystics of Islam through the Shi’a context, a means of contacting the Hidden Imåm. Therefore, to interpret two ways that the God/world relationship has been understood in Christian theology. The former methodology can locate god within the realm of created beings in a way that one can experience God through his creation without identifying God with His nature in the manner of pantheism. “Not by conversion of the Godhead into flesh, but by taking of the Manhood into a God” (quoted in Williams 1994:9).

Carney ‘Abd al-Hakeem’s (2018) view to layout this middle way between absolute negation and absolute affirmation; one must study the exact nature of the Divine Discourse. For most Sufis, the question of why the universe was created is “answered” by the hadith of the Hidden Treasure, where Allah says that “I was a Hidden Treasure, and I loved to be known. So I created the creatures so that I would be known through them.” Yet, unlike other Sufis, Ibn ‘Arabi is emphatic that the Divine Essence itself can never become manifest. Thus, when Allah created the universe, he sought to manifest all of himself that could be made known. But owing to the infinity of the divine being, there is always a leftover after the process of cosmic signification. Thus can never be named and yet is the cause of the cosmos coming into being. Therefore, the author describes this understanding as the “sadness of a hidden God yearning to be known, in other words, not a personal God, thus no middle way.”

Williams (1988) provides an excellent response to this scenario when he explains that in contrast to Allah’s means to reveal himself to the world and still embrace the mystery aspect of his being, the God of the Bible prefers an opposite means. Thus we can follow how the mysteries unfolded in the Old Testament, for instance, when Daniel came to know the true God (Da 2:19) and when Paul claimed to also know the true God through special and personal revelations (Eph 3:3; Col 1:26). Therefore, through Christ, he directly spoke to humanity (Jn 14:6) and not come in incomprehensible mystery but to enlightens the understanding of his creation, man, to communicate His truth. Yet again, we can detect the vast difference between Allah and God of the Bible. Thus, what are the views on God’s plan versus that of Allah’s?

3. The plan of God and Allah

3.1 The plan of God

Grudem (2000:315) provides a clear perception of God’s plan; thus, he talks about God’s providence, which must be understood that He is continually involved with his creation for them to reach their ultimate goal, thus to enter into a new heaven and earth. Therefore, He sees to their existence and needs, interacts with them through profits, people, nature, and his Son so that they can serve him through their distinctive properties. In other words, to fulfill his purpose or plan for humankind and allow them to follow in the way he planned (Pr 16:9; 20:24; Ac 17:28). But the most critical aspect of God’s plan comes through his Son, to personally direct his people through teachings (Gospels) towards understanding his Father’s plan (Mt 24:14).

3.2 The plan of Allah

In contrast to God, Allah has no clear, comprehensive godly plan for his creation, especially that of humanity, because of all the contradictory verses in the Qur’an and different views expressed by Islamic scholars. But at the same time, we must understand that the Qur’an and the Bible predicts a final day, the end of time. Allah’s plan relies mainly on the shoulders of humanity, for instance, prophets, messengers, and Jesus as a human being and the son of Mary (messenger of Allah) (Sura 5:116-117; 9:43; 29:50) (Markham and Ozdemir 2005:128, 134). Schirmacher (2011: 26) confirms this phenomenon when she states that Muhammad made most of the declarations in the Qur’an, sometimes without acknowledging his god as the author thereof (7:158).

Furthermore, Said Nuri (in Markham and Ozdemir 2005:130) himself was not clear on Allah’s plan for humanity. In several instances, he explicitly differed from other scholarly views in the Qur’an regarding similar matters. For example, he states, when considering the cataclysmic events in Surah 3:46; 81:1-9 and elsewhere, that the Qur’an is reluctant and inconsistent when expressing apocalyptic events within the framework of conventional history, thus not clear on Allah’s original plan concerning apocalyptic events and end times. He also shows his concerns on the manor; this will take place within the framework of the Qur’an. There is no direct and shared understanding in the Qur’an and scholars on who would conduct these events, but suggest, to his thinking, it might be Christ as indicated in some parts of the Quran. Interestingly, suggesting Christ as a messenger and prophet of Allah, send by Mohammed as Christ’s superior (19:35), “Jesus was a servant of Ours to whom We had granted favors and whom We made as an example for the Israelites” (43:59) (Marko 2016:52).

Furthermore, Marko (2017:3) expresses Islamisation as part of Allah’s plan as a conscious and intentional process by which Muslims needs to bring the non-Muslim people under the Islamic rule, regardless of their will. It involves a gradual but total replacement of every aspect of their life; in other words, contradicting the claims in the Qur’an on people’s free will. Thus Islam does not care about the well-being of people, their God and brotherly love (Ps 136:1-26; 2Co 7:3-6), but promoting Allah’s plan firstly through dawah, then through force, fear and war (jihad). The Quran emphasizes the dualism, which has no universal statements about humanity. The only comment about humanity is in fourteen verses in the Qur’an; people must submit to Islam, called dawah (16:125). But if dawah fails, jihad will follow (9:5 Sarwar). Thus, a dualistic plan mixing evil deeds with good intentions to achieve his plan or goal. Adding to this confusing situation, Kazmi (1998:189) suggests that “Allah’s plans will continuously change throughout history because of humans situatedness [sic] in an ever-changing world, a world that needs to be controlled through political and social force for Islam to be in control of all nations” (p. 195). In other words, he will adopt his plans according to the situation (14:12); therefore, humans’ faith shall continuously be tested by him.

Conclusion

It is clear that the Christian God is a god with different attributes and also possesses a rich historical verifiable “track record.” In other words, biblical scripture provides a true reflection on historical matters. On the contrary, the Quran is an unreliable source whish contains many discrepancies and contradictory statements. As well as those that are “borrowed” from the Bible. These controversial issues place doubt on the person of Allah, mainly when, according to the Qur’an, so much of his oneness and attributes rely on the human intervention of actions and decision-making. Durie (2010:32) provides a probable answer to this phenomenon when he explains that the Bible is a collection of many established documents produced over many centuries by different authors coherent to the central messages expressed throughout the Bible. On the contrary, Allah, through the Qur’an and Islamic scholars, shows a non-coherent view on Allah’s plan because the Koran is not clear on this matter. In other words, it contradicts itself in many ways and aspects of the subject, thus making it impossible to derive coherent conclusions. The Qur’an was written an estimated 200 years after Muhammad’s death, in the year AD 600. But putting these facts at the back of our minds, we must then ask the following question: Is Allah of Islam truly the same person as God of the Bible? In other words, do they possess the same identity, characteristics, desires, and plans? Marko (2016:13) states the following on the forgoing questions: “I would like to set the standard by stating that a limited similarity based on the general revelations is not enough to even consider Allah as Yahweh.” In other words, when the Qur’an assigns some general revealed qualities and vague similarities of God to Allah. Still, at the same time, disregard God’s major deities, it is conclusive that God of the Bible and Allah is not the same God, but rather that of identity theft (Marko 2016:14).

Furthermore, on the issue of a middle way, Beaumont (2005:181, 200) makes it evident that it would be impossible as long as the Christocentric phenomena are ignored because it is the cornerstone of real dialog between Christianity and Islam. Therefore, he rightfully points out some of the controversies in the Qur’an when they do acknowledge some factors towards the Trinity, for instance, when Sira 16:62 recognizes the direct relationship between Christ and God, with God as Christ’s Father, thus a steppingstone for serious dialogue in light of one verse?. But at the same time contradicted by the same Qur’an when stating:

“and the Christians say: Messiah is the son of Allah. That is a saying from their mouth. They imitate the saying of the disbelievers of old. Allah’s Curse be on them, how they are deluded away from the truth!” (Qur’an 9:30, Mohsin Khan).

Thus, many Muslim scholars will use many Quranic passages, through religious teachings, “to stip away Jesus’ divinity” and reduce Him to the level of a mere servant messenger, in other words, committing identity theft (Marko 2016:52).

Finally, on God and Allah’s plan for the future of humanity, there is only one notable common purpose, a new life, new heaven, and earth. But sadly, for the rest, there is no consensus; the two believe different, like day and night in their approach and responds to their god’s plans. The main reason is the insufficient clarity and inconsistency of Allah’s plan concerning that of God’s plan.

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