- Names and Attributes of Allaah - Refutation of the Church’s quoting the Qur’aan to prove that ‘Eesa is the “son of God” .

I read that the Church quotes some verses of the Qur'aan to prove that
'Eesa (peace be upon him) is the "son of God." Their evidence is that
when Allaah was alone He said, "Verily, I am Allaah! Laa ilaaha illa
Ana (none has the right to be worshipped but I)"[Ta-Ha 20:14 -
interpretation of the meaning], in the singular; but when He created
'Eesa the style used in some verses changed to the plural, asin the
verses (interpretation of the meaning): "Verily, We, it is We Who have
sent down the Dhikr (i.e. the Qur'aan)" [al-Hijr 15:9] and "And
certainly We! We it is Who give life, and cause death" [al-Hijr15:23].
And they say, Godis speaking in the plural, i.e., in the sense of
"God,Jesus and the Holy Spirit".
Praise be to Allaah.
The variation in style in the Qur'aan, and the factthat Allaah
sometimes speaks of Himself in the singular and sometimes in a plural
form used by way of respect, does not prove that 'Eesa (peace be upon
him) is the son of God, or that he is divine. This is for a number of
reasons:
-1-
The variation in styles used in the Qur'aan, both singular and
plural,occurs with reference to events that took place thousands of
years before the creation of 'Eesa (peace be upon him) and his mother
Maryam (Mary), and when they were created and after that. Their
existence has no effect on the variation in styles, rather that is due
to another reason whichmay be explained as follows:
Allaah says (interpretation of the meaning):
"And indeed, We createdman from dried (sounding) clay of altered mud.
And the jinn, We created aforetime from the smokeless flame of fire"
[al-Hijr 15:26]
"And (remember) when We said to the angels: 'Prostrate yourselves unto
Adam.' So they prostrated themselves except Iblees (Satan). He was one
of the jinn; he disobeyed the Commandof his Lord. Will you thentake
him (Iblees) and his offspring as protectors and helpers rather than
Me while they are enemies to you?"
[al-Kahf 18:50]
The style used (singular vs. plural) varied before 'Eesa and his
mother (peace be upon them both) existed. Allaah said:
"Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)],
therein was guidance and light, by which the Prophets, whosubmitted
themselves to Allaah's Will, judged for the Jews. And the rabbis and
the priests [too judged for the Jews by the Tawraat (Torah) after
those Prophets], for to them was entrusted the protectionof Allaah's
Book, and they were witnesses thereto. Therefore fear not men but fear
Me (O Jews) and sell not My Verses for a miserable price. And
whosoever does not judge by what Allaah has revealed, suchare the
Kaafiroon (i.e. disbelievers -- of a lesser degree as they do not act
on Allaah's Laws).
And We ordained therein for them: Life forlife...
And in their footsteps, We sent 'Eesa (Jesus), sonof Maryam (Mary),
confirming the Tawraat (Torah) that had come before him, and We gave
him the Injeel (Gospel)...
And We have sent down to you (O Muhammad) the Book (this Qur'aan) in
truth, confirming the Scripture that came before it and Muhaymin
(trustworthy in highnessand a witness) over it (old Scriptures)"
[al-Maa'idah 5:44-48]
"Verily, We sent Nooh (Noah) to his people"
[Nooh 71:1]
And Allaah said concerning His Khaleel (Close Friend) Ibraaheem(peace
be upon him) (interpretation of the meaning):
"So when he had turned away from them and from those whom they
worshipped besides Allaah, We gave him Ishaaq (Isaac) and Ya'qoob
(Jacob), and each one of them We made a Prophet.
And We gave them of Our Mercy (a good provision in plenty), and We
granted them honour on the tongues (of all the nations, i.e. everybody
remembers them with a good praise)"
[Maryam 19:49-50]
And He said concerning Moosa (peace be upon him) (interpretation of
the meaning):
"and made him draw near to Us for a talk withhim [Moosa (Moses)].
And We granted him his brother Haaroon (Aaron), (also) a Prophet,out
of Our Mercy"
[Maryam 19:52-53]
And He said (interpretation of the meaning):
"Verily, We have sent theRevelation to you (O Muhammad) as We sent the
Revelation to Nooh (Noah) and the Prophets after him..."
[al-Nisa' 4:163]
"And she who guarded her chastity [Virgin Maryam (Mary)], We breathed
into (the sleeves of) her (shirt or garment) [through Our Rooh --
Jibreel (Gabriel)], and We made her and her son ['Eesa (Jesus)] a sign
for Al-'Aalameen (the mankind and jinn)"
[al-Anbiya' 21:91]
"(Remember) when Allaah will say (on the Day of Resurrection). O 'Eesa
(Jesus), son of Maryam (Mary)! Remember My Favour to you and to your
mother"
[al-Maa'idah 5:110]
And there are many other verses in which the style varies between
singular and plural, where the verses speak of the creation of 'Eesa,
or Allaah's words to him,and before he was created. From this it is
clear that the style did not change after the creation of 'Eesa (peace
be upon him) as a sign that he is the "son of God" or that he is
"divine", rather it is for another reason as we shall see below.
-2-
Everyone who knows the Arabic language and its styles will know that
the pronoun Ana (I) and the first person is used in the singular when
speaking of oneself. The first person plural Nahnu(we) is used to
refer to two or more. But it may be used by an individual of high
standing as a sign of his greatness, and the context and circumstances
help the reader or listener to understand what is meant. Whoever
disagrees with that is either ignorant and doesnot know what he is
talking about or he is stubborn and wants to twist the meaning of
thewords, following his whims and desires. But Allaah will establish
and make apparent the truthby His Words, however much the sinners hate
that [cf. Yoonus 10:82]. This will be explained further below.
-3-
The Qur'aan is a Book the Verses whereof are perfected (in every
sphere of knowledge), and then explained in detail from One (Allaah),
Who is All-Wise Well-Acquainted (with all things) [cf. Hood 11:1]and
Falsehood cannot come to it from before itor behind it, (it is) sent
down by the All-Wise, Worthy of all praise (Allaah) [cf. Fussilat
41:42]. Parts of it explainand confirm other parts. Allaah says
(interpretation of the meaning):
"And they say: 'The Most Gracious (Allaah) has begotten a son (or
offspring or children) [asthe Jews say: 'Uzayr (Ezra) is the son of
Allaah, and the Christianssay that He has begottena son ['Eesa
(Jesus)], and the pagan Arabs say thatHe has begotten daughters
(angels and others)].'
Indeed you have brought forth (said) a terrible evil thing.
Whereby the heavens are almost torn, and the earth is split asunder,
and the mountains fall inruins,
That they ascribe a son (or offspring or children)to the Most Gracious (Allaah).
But it is not suitable for (the Majesty of) the Most Gracious (Allaah)
that He should beget a son (or offspring or children).
There is none in the heavens and the earth but comes unto the Most
Gracious (Allaah) as a slave"
[Maryam 19:88-93]
"Say (O Muhammad): He is Allaah, (the) One.
Allaah-us-Samad [Allaah -- the Self-Sufficient Master, Whom all
creatures need, (He neither eats nor drinks)].
He begets not, nor was He begotten.
And there is none co-equal or comparable unto Him"
[al-Ikhlaas 112:1-4]
"Verily, the likeness of 'Eesa (Jesus) before Allaah is the likeness
of Adam. He created him from dust, then (He) saidto him: 'Be!' -- and
he was"
[Aal 'Imraan 3:59]
So whoever believes in Him must study the verses of the Qur'aan in the
light of one another,not in isolation, the one who quotes from Qur'aan
should be fair inhis quotation. He should not quote verses and turn
away from others, and he should not confuse truth with falsehood or
use some verses against others in order to promote falsehood, as our
predecessors the Jews did with the Torah, for which Allaah
denouncedthem when He said (interpretation of the meaning):
"Then do you believe in a part of the Scripture and reject the rest?
Thenwhat is the recompense of those who do so among you, except
disgrace in the life of this world, and on the Day of Resurrection
they shall be consigned to themost grievous torment. And Allaah is not
unaware of what you do"
[al-Baqarah 2:85]
Based on this, those whoquote the Qur'aan as evidence should accept
its evidence that 'Eesa (peace be upon him) is not the "son of God"
andthat he is not divine along with God, and they should affirm the
Oneness of God, because of what is mentioned in its verses, and
because Allaah says (interpretation of the meaning):
"Surely, they have disbelieved who say: 'Allaah is the Messiah ['Eesa
(Jesus)], son of Maryam (Mary).' But the Messiah ['Eesa (Jesus)] said:
'O Children of Israel!Worship Allaah, my Lord and your Lord.' Verily,
whosoever sets up partners (in worship) with Allaah, then Allaah has
forbidden Paradise to him, and the Fire will be his abode. And for the
Zaalimoon (polytheists and wrongdoers) there are no helpers.
Surely, disbelievers are those who said: 'Allaah isthe third of the
three (in a Trinity)'"
[al-Maa'idah 5:17]
And there are many similar verses in the Qur'aan.
Otherwise they should stop playing with the words, because that will
only lead them to shame and will make the wise laugh at them in
derision.

Love for Allah (SWT), Lovefor God is the foundationof Islamic belief

The Noble Qur'an says: "The believers are stronger in their love for
Allah." (Surah Al-Baqara, 2:165)
According to Islamic teaching, the minimum expectation from believers
is that God should have the first place in their heart, in the sense
that no other love may override one's love for God; God should be the
highest and foremost object of love. The Noble Qur'an says:
Say: If your fathers and your sons and your brethren and your mates
and your kinsfolk and property which you have acquired, and the
slackness of trade which you fear and dwellings which you like, are
dearer to you than Allah and His Messenger and striving in His way,
then wait till Allah brings about His command: and Allah does not
guide the transgressing people. (Surah Al-Tawba, 9:24)
This verse clearly indicates that one's love for God has to be
superior to one's love for everything else that one may come to love
in one's life. This superiorityshows itself when the love for God and
for His religion comes in conflict with one's love for one's personal
belongings. In this case, a believer should be able to sacrifice his
personal favourite things for the sake of God. For example,if God asks
us to give our lives to protect innocent lives or our territorial
integrity or the like, we should not let our love for this world or
any other distraction i.e. family, wealth, power, etc. prevent us from
striving in His way. And nothing should come into conflict with our
love for God. The Noble Qur'an says:
Allah has not made for any man two hearts in his (one) body. (Surah
Al-Ahzab, 33:4)
Imam Ali (as)would always spend time with his children. Once he was
sitting in his house with his young children. Sayyida Zainab (sa)then
asked, "Dear, father, do you love me?" Imam Ali (as) said, "Yes, of
course, my children are like a part of my heart". On hearing this, she
said, "You also love Allah (SWT). How can two lovesbe in one heart of
a true believer, the love of Allah(SWT) and that of children?"
Imam Ali (as) smiled and replied, "Love Allah (SWT)and for the sake of
His love, you love His creatures; children and fellow beings too. I
love you for the sake of Allah (SWT)."
Hence love for God is the foundation of Islamic belief, the foundation
on which man is to establish the principles of his faith (Iman). Hence
with one heart one cannot choose two beloveds.
Imam Jafar al-Sadiq (as)said once, "The heart is the sanctuary of God,
therefore do not settle therein anything but God."
Hadith Qudsi says, "Neither [the vastness of] My earth, nor [that
of]My heaven can contain Me. Indeed it is the heart of the man of
faith whichcan contain Me."
Urdu Couplet says: Kaba Kitna Khush Kismat Hai, Ke Yeh Allah (SWT) Ka
Ghar Hai, Lekin Is Mein Allah Nahi Rehta, Momin Kaba Se Bhi Ziada
Khush Kismat Hai, Jis Ke Dil Mein Allah (SWT) Rehta Hai.
The history of Islam is fullof memories of those who embodied a
sincere and overwhelming love for God and His religion. One of those
who full-heatedly devoted himself to Islam was Bilal al-Habashi, a
black slave. The pagans of Quraysh in Makkah subjected him to torture
asking him to mention names of their idols express his belief in them
and disbelieve in Islam. They tormented him under the burning Sun by
laying him on scorching sand and putting heavy rocks on his chest. Abu
Bakr, a richcompanion (Sahabi) of Prophet Muhammad (saw), was passing
by when he heard the cry ofBilal. He went close and advised him to
hide his belief, but Bilal was not prepared to do so; since "love was
ever rebelliousbecomes deadly."
Another example love forIslam is Imam Hussayn ibn Ali (sa), who said:
"OhGod, I have left the worldin Your love. Am ready to make my
children orphans in Your love. My heart could not divert towards
anybody but You. Even if You cut my body into pieces in Your love."

Love in Islam (Al-Hubb Al-Islam)

Every heart that is not aflame is no heart;
A frozen heart is nothing but a handful of clay.
O God! Give me a breast that sets ablaze,
And in that breast a heartand that heart consumed with fire.
In Islam, the concept of love is one of the most important concepts.
This fact manifests itself in Islamic philosophy, theology, mysticism
and ethics; indeed, in some aspects, it plays the crucial role. For
example, in defining the Islamic point of view on the relation between
God and Universe in general, and between God and Mankind in
particular, love has the most significant and profound place. Love is
so central in Islam that it is seep as "the firmest handhold offaith"
and "faith (Iman) isnothing but love for the sake of God and hate for
the sake of God".
Ibn Abbas reported that Messenger of Allah (Peaceand blessings of
Allah be upon him) said: "The strongest faith is to be sincere for the
sake of Allah, to hate for the sakeof Allah (Tabarra), to lovefor the
sake of Allah (Tawalla), and to discard for the sake of Allah."
There is a tendency among some people to think that there should be no
hate at all. These people assume that excellence and nobility
ofcharacter and "being sociable" consist of having all men one's
friends. Certainly Islam recommends Muslims to love people and
optimizecompassionate and sincere relationship with them, even if they
do not believe in Islam or in God. However, it is not feasible for a
person whohas principles in his life and has devoted his life to
realize sacred values to be indifferent to evil and oppressive deeds
of wrongdoers and make friendship with everybody. Such a
personcertainly will have some enemies, whether he likes it or not.
There are always good people in the society and bad people. Good and
bad are two opposite poles. Attraction towards the good is not
possible without repulsion from the bad.
When two human beings attract each other and their hearts wish for
them to be friends and companions with one another, we should look for
a reason for that. The reason is nothing other than similarity and
resemblance. Unless there is a similarity between these two persons,
they cannot attract one another and move towards friendship with each
other, as saying goes, Birds of same feather flock together.
Maulana Rumi in his Mathnavi mentions fine story that illustrate this fact.
The story relates to a wise man that saw a Raven who had formed
affection for a Stork. They perched together and flew together! The
wise man could not understand how two birds of two different species
that had no similarity either in shape or in colour with each other
could be friends. He went close and discovered that both of them had
only one leg.
The same idea is emphasized by Imams of the Household ( Ahlul Bayt)
of Prophet Muhammad (saw). For example, Fudayl ibn Yasar, a disciple,
asked Imam Jafar al-Sadiq (as) whether love and hatred derive from
faith (Iman). Imam Jafar al-Sadiq (as) replied: "Is faith anythingbut
love and hate?"
It is also narrated that Imam al-Baqir (as), stated that: Religion
(Deen) is love and love is religion.
As these statements and traditions indicate, love plays an important
and significant role. Hence it deserves our close attention in order
that we may discover the real meaning of the concept of love in Islam.
First of all, some questions come to the mind. What is the kind of
love that has been emphasized by Islam? Who is the object of this
special kind of love? Why should the believers havethis kind of love
and what purpose does it serve?
Love in Islam can be broadly categorized into:Love for God, love for
Prophet Muhammad (saw) and his Household (Ahlul Bayt), and love for
the faithful.

ATLAS OF CREATION

The fossil record is perhaps the most important evidence that
demolishes the theory of evolution's claims. Fossils reveal that life
forms on Earth have never undergone even the slightest change and have
never developed into one another. Examining the fossil record, we see
that living things are exactly the same today as they were hundreds of
millions of years ago—in other words, that they never underwent
evolution. Evenduring the most ancient periods,life forms emerged
suddenly with all their complex structures–with the perfect and
superior features, just as do their counterparts today.
This demonstrates one indisputable fact: Living things did not come
into being throughthe imaginary processes of evolution. All the living
things that have ever existed on Earth were created by God. This fact
ofcreation is once again revealed in the traces left behind them
byflawless living things.
This book will provide you with not only such information as what
fossils are and where and how they are found, but also a closer
examination of a variety of fossil specimens, millions of years old,
that are still able to declare, "We never underwent evolution; we were
created." The fossils discussed and illustrated in this book are just
afew examples of the hundreds of millions of specimens that prove the
fact of creation. And even these few are enough to prove that the
theory of evolution is a major hoax and deception in the history of
science.