'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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no Christian would complain that it is too blunt. So if I must reject
an aspect of Christianity in a succinct form, let me not be accused of
bluntness either. A Muslim believes inthe religion of Jesus but sees
mainline Christianity as a religion constructed about Jesus. Our
protest is against two excesses: The apotheosis of Jesus and themost
frequent missionary tactic directed toward Muslims.
Part One
Christians and Muslims wholearn something of one another's religion
find that a crucial issue is the nature of Jesus. The majority of
Christians deify Jesus while Muslims say that he was nomore than a
prophet of God, a faultless human being. The doctrine of the Trinity
avows that three distinct co-equals are God. In particular, Jesus is
said to be God the Son, or the Son of God. As the Muslim questions
details of this theology, the Christian characteristically forms a
common explanation for our differences: He complains that Muslims do
not understand the Trinity; that we are actually accusing Christians
of Tritheism and other heresies.
So the Muslim seeks clarification of the teachingand asks at every
step:"How could that be so?" For example, we insist that the term "Son
of God" cannot have a literal interpretation. Sonship anddivine nature
would be necessary attributes of such an actuality, but theseare
incompatible. The first describes a recipient of life while the second
describes One who received life from no one. These are
mutuallyexclusive requirements then. To be a son is to be less than
divine, and to be divine is to be no one's son.
As a discussion proceeds, it is the Christian who will eventually take
refuge in the response: "These are things that we cannot understand."
His assessment of the Muslim's problem becomes his own confession. The
Christian explanation becomes self-defeating so there is a change of
tactic.
He complains that the Muslim refuses to accept what cannot be
understood. But the modified approach is a diversion. Now the concepts
of verification andunderstanding are confused. To illustrate: Chemical
reactions may be verified but the atom is notthereby understood. Facts
are catalogued but not always explained. This distinction is the key
to ourconcise reply. It is the Muslim who must redirect the
discussion. Our primaryissue is more basic than resolving the
incongruities of Trinitarian doctrine. Rather than ask how the Trinity
can be so, we should ask why it must be so. We ask, "Why must Jesus be
divine? Can we verify the necessity of this belief?"
The Muslim Position
A few centuries ago, European Philosophers commonly felt that a
conjecture was proven if it could be shown to be equivalent to an
assertion made by Aristotle. Unfortunately, such an approach stopped
short of challenging Aristotle and discovering truth.
Similarly,testing the Trinitarian case on what people have said about
Jesus stops short of establishing the integrity of the authorities and
the truth of the matter.
Our purpose here is no more than the illustration that belief in the
Trinity can only be based on Church authority. Many Christians admit
that this isthe case while others insist that the teaching was
elaborated by Jesus himself. "Let them produce their proof," is the
repeated admonition of the Quran, that is, "provide the documentation
that Jesus himself claimed unqualified deity," (Quran 21:24). Unless
this evidencecan be produced, authorities are subject to challenge.
Then the Christian may not evade the Muslim's questions concerning
understanding. The Christian will have no justification for
maintaining an illogical position, unless he is content to rely on the
opinions of men. If he will probe no deeper than this, the
Christian-Muslim dialogue is finished.
For Christians, the only documents accepted as reporting the words of
Jesus are the accounts given in the Bible. We leave the Muslim
attitude toward the Bible for part II of this essay and find our
motivation now in the Quranic verse, "Say: 'O People of the Book! You
have no ground to stand upon unless you stand fast by the Law, the
Gospel, andall the revelation that has come to you from your Lord."
(Quran 5:68). Christians are advised to support their claims by citing
their books. Thus Muslims believe that no saying of Jesus can be
produced which shows himgrasping at equality with God. The primary
issue is not whether Jesus is God. The first question is whether he
said that he was equal to God.
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