Allah is one. Christiansmust avoid a confusedconception of religion through belief in the trinity

(We beg our Lord's forgiveness for all statements in which Christians'
erroneous perspectives are set out and which are incompatible with
total respect)
Some Christians, influenced by conditioning and misdirection that has
been going on for centuries, are tightly devoted to the error of the
"trinity." Instead of saying, Allah is One," they abandoned the
monotheistic belief that represents the foundation of the law ofthe
Prophets Moses and Jesus (peace be upon them both). Because of this
mistaken belief they began regarding the Prophet Jesus (pbuh) as
divine, at least in their own eyes (surely Allah is beyond that) and
thus fell into a grave and serious error.
It is essential for sincere Christians who belief and trust in Allah
to urgently abandon this grave error. Almighty Allah reveals in the
Qur'an that because of devising this monstrous thing, the claim that
is being made, THE HEAVENS WILL BE RENT APART, THE EARTH WILL BESPLIT
OPEN AND THE MOUNTAINS WILL COME CRASHING DOWN:
They say, 'The All-Merciful has a son.'
They have devised a monstrous thing.
The heavens are all but rent apart and the earth split open and the
mountains brought crashing down,
at their ascription of a son to the All-Merciful!
It is not fitting for the All-Merciful to have a son.
There is no one in the heavens and earth who will not come to the
All-Merciful as a servant. (Surah Maryam, 88-93)
Sincere Christians Must Put and End to This Confusion
The passages in the Gospel about the oneness of Allah are explicit.
Our Almighty Lord reveals in the Gospel, as in the Qur'an and the
Torah, that He is the One and Only Lord. Again in the Gospel it is
explicitly stated that the Prophet Jesus (pbuh) was only a servant and
that he had human characteristics, that he ate, slept, felt tired and
rested, prayed to Allah. THE ERROR OF THE TRINITY,which various forces
deliberately added on toChristianity at a later date, IS UNACCEPTABLE
TOALL THREE DIVINE RELIGIONS. All sincere Christians capable of
properly appreciating Almighty Allah and of correctly understanding
the essence of the Gospel and its message can clearly see that the
belief in the trinity is a grave error, that is a most dishonest
account of the true situation and that our Almighty Lord isunfettered
by any such description.
Because of this insincereoutlook, the simple, accessible, clear and
immaculate faith that Allah created has been made confused and
incomprehensible. Instead of direct worship of Allah, varioussupposed
intermediariesand saviors that allegedly establish contact with Allah
have been produced through the belief in the trinity. Because of these
confused and incomprehensible accounts at the basis of the trinity
error, the Christians in question espouse the existence of an Allah
Who is incomprehensible and ineffable (surely Allah is beyond that)
but fail to understand the kind of Creator they worship and are unable
to produce any satisfactory explanations. They claim to believe in One
Allah, but they actually adopt three deities by way of forced
interpretations (surely Allah is beyond that). But even these forced
accounts and interpretations are sufficient to show how wrong the idea
of the trinity is.
Almighty Allah never created such a confused and impenetrable faith.
That is not what Allah wants from those with unsullied faith. To use
intermediaries to establish contact with Allah, to maintain that
contact with Allah cannot be established solong as the Prophet Jesus
(pbuh) is not its instrument and to seek to portray Allah as having
weaknesses (surely Allah is beyond that) ARE ALL EQUIVALENT TO DENYING
ALLAH. This isnot the religious understanding Allah desires for His
servants. True Christians must be very careful over this matter.
All Entities Are Manifestationsof Almighty Allah, and Allah Pervades
and Enfolds All Things
The Christians in question generally misunderstand the subject of
manifestation.For that reason, the matter needs to be set out in some
detail: ALL ENTITIES ARE SEPARATE MANIFESTATIONS OF OUR ALMIGHTY LORD.
It is a serious error to think of anything as independent of Allah
(surely Allah is beyond that), as that means to fail to appreciate the
might, power and greatness of Allah. Almighty Allah is infinite.To
maintain that there are entities outside Allah, the infinitely
Greatand Mighty, means to reject the infinite natureof Allah, and thus
to fail to appreciate Him properly.
Some Christians regard only the Prophet Jesus (pbuh) as a
manifestation of Allah and say it is disrespectfulto speak of other
entities as manifestations of Allah, which is equivalent to
misunderstanding Him. But this is a deception. Itis another of those
misinterpretations added onto Christianity only later to supposedly
reinforce their belief in the trinity and make religion a complicated
matter. Infinity is an attribute of Almighty Allah and EVERYTHING THAT
EXISTS IS CREATED ASA MANIFESTATION, AN IMAGE, OF ALMIGHTY ALLAH'S
INFINITE EXISTENCE.
Thanks to this misinterpretation, the Christians in question think
that "manifestation" is the same as "the Person of Allah." That is why
they speak of the Prophet Jesus (pbuh) as a "manifestation," in
otherwords attributing divinity to him (surely Allah is beyond that).
This is again a failure to appreciate the greatnessand might of Allah.
Almighty Allah is unfettered by time and space. The Personage of Allah
is totally different. Manifestations are merely images of Allah. They
are not His Almighty Person themselves. Our AlmightyLord is not
separate from His creations. All entities, everything in the universe,
great or small, are images of Allah. Human beings can never see
Almighty Allah's Personage. But they are in constant contact with His
manifestations. They are themselves manifestations of Him.
Therefore, like all other entities, the Prophet Jesus (pbuh) is a
manifestation of our Almighty Lord. This does not mean, as the
Christians in question imagine that Allah is incarnated in the Prophet
Jesus (pbuh) (surely Allah is beyond that). LIKE ALL OTHER ENTITIES
THAT ARE MANIFESTATIONS OF ALLAH, THE PROPHET JESUS(PBUH) IS AN IMAGE
OF ALLAH. That is what manifestation means. The Christians in question
interpret the Prophet Jesus' (pbuh) statements along these lines,
without taking thishidden aspect into account. Yet when they look in a
careful and rational manner, one compatible with Allah's creation,
they will see that in these passages the Prophet Jesus (pbuh)is saying
that he, like all other entities, is a manifestation of Allah.
Other passages from the Gospel also say that all human beings and all
entities in existence are manifestations of Allah. Some of these read
as follows:
On arriving there, they gathered the church together and reported all
that God had done through them and how He had opened the door of faith
to the Gentiles. (Acts, 14:27)
When they came to Jerusalem, they were welcomed by the church and the
apostles and elders, to whom they reported everything Godhad done
through them. (Acts, 15:4)
He is before all things, and in Him all things hold together. (Colossians, 1:17)
Unlike the beliefs of the Christians in question, tosee and accept
that all entities are manifestations of Allah means to praise and
properly appreciate Allah's infinite and almighty existence. It means
to understand that Allah enfolds all things and all places andthat
nothing is at a distance from Him and that He is the lord of the earth
and sky and all theworlds. IT MEANS TO BE ABLE TO APPRECIATE THE
MIGHT, POWER, GREATNESS AND INFINITE NATURE OF ALMIGHTY ALLAH, HE WHO
IS INFINITELY MIGHTY AND GREAT AND OMNISCIENT. That is praising Allah.
The statements made by the Christians in question contain
seriouserrors. In one verse of the Qur'an Allah says:
Allah, there is no god butHim, the Living, the Self-Sustaining. He is
notsubject to drowsiness or sleep. Everything in the heavens and the
earth belongs to Him. Who canintercede with Him except by His
permission? He knows what is before them andwhat is behind them
butthey cannot grasp any ofHis knowledge save what He wills. His
Footstool encompasses the heavens and the earth and their preservation
does not tire Him. He is the Most High, the Magnificent. (Surat
al-Baqara, 255)
Allah Is Everywhere and Sees and Hears All Moments
Christians caught up in the error of the trinity should think more
rationally and deeply about the almighty existence of Allah and His
title of Lord. Because the Christians in question are making a grave
error in thinking that Allah is in the sky, far from them, and
independent of what they do (surely Allah is beyond that). That is the
main reason why they use intermediaries to worship or pray to
Allah,think that our Lord does not hear their prayers (Allah is beyond
that) and fail to grasp the concept of the manifestation of Allah.
The fact is that ALLAH IS EVERYWHERE. The might of our Lord enfolds
all places. Allah possesses the knowledge of everything in the skies,
on earth, in space, underground and between the clouds, andHe knows
about all places. Almighty Allah reminds His servants thatHe is closer
to them than their own jugular veins:
We created man and We know what his own self whispers to him. We are
nearer to him than his jugular vein. (Surah Qaf, 16)
Since everything is a manifestation of Allah, all eyes belong to Him.
He hears everything at every moment, and knows what people imagine
they keep hidden. Nobody has the power to do anything without Allah's
knowledge. In one verseof the Qur'an Almighty Allah says:
So wait steadfastly for the judgment of your Lord – you are certainly
before Our eyes. And glorify and praise your Lord when you get up.
(Surat a-Tur, 48)
There is no need for intermediaries to pray toAlmighty Allah and call
upon Him. Allah is He Who knows what a person desires, all the desires
he keeps in his heart, what people keephidden, the most secret things
of all:
Everything in the heavens and everything on the earth and everything
in between them and everything under the ground belongs to Him.
Though you speak out loud, He knows your secrets and what is even more
concealed. (Surah Ta Ha, 6-7)
People do not have the strength to see and understand the Person of
Almighty Allah. But Allah comprehends all eyes. He sees and hears all
things, and everything happens within His knowledge. He is the fourth
of three people (Surat al-Mujadala, 7) and not aleaf falls without His
knowledge (Surat al-An'am, 59). Almighty Allah says:
He is the All-Penetrating. Eyesight cannot perceiveHim but He
perceives eyesight , the All-Aware. (Surat al-An'am, 103)
True Christians Should Not Think That Allah Is Far from Them
When those Christians who subscribe to the error of the trinity fully
realize that Allah is with them at all moments andin all places, that
Allah sees and hears them everywhere and that Allah is closer to them
than their own jugular veins, they will also realize that they have
fallen into a grave error. ALLAH IS NOT FAR REMOVED FROM THEM. Allah
is not an entity Who is to be reached through intermediaries. ALLAH IS
EVERYWHERE. NOTHING IS HIDDEN FROM HIM.
True Christians must evaluate the passages from the Gospel from that
perspective. They must bear in mind that Allah's words may have
profound meanings and interpret these with all their mysteries. They
must realize that Allah sees them at every moment and is with them at
every moment and that Almighty Allah'sPerson pervades all places. They
must therefore understand that Allah has not created a confused and
incomprehensible religion for them. ALLAH IS ONE. HE HEARS ALL CALLS.
HIS MIGHT IS VERY GREAT. IT IS A HUGE ERRORTO ASCRIBE DIVINITY TO A
HUMAN BEING, A MANIFESTATION OF ALLAH. This, as revealed in the
Qur'an, is an impudence so great as to bring mountains crashing down.
Sincere Christians must be aware of this mistaken attitude they have
adopted and abandon these superstitious beliefs and genuinely turn to
the One Allah. Allah is He Who forgives those who realize and repent
their errors, and Who covers up their sins.

The Chronological Analysis of the Quran

The Quran was revealed in Arabic to the Prophet Mohammad in 610 CE
over 22 years. In the first twelve years of the revelation, the
Prophet was living in Makkah (Mecca). Persecution, at the hands of the
tribe of Quraysh then forced him, allallaahu alayhi wa sallam, and his
companions to leave to Al-Madeenah, in what is known as the Hijrah
(immigration), where he lived thelast ten years.
The 114 chapters of the Holy Quran are not listed in the chronological
order of their revelation. This special order, however, was inspired
to the Prophet by Allaah, the Most Exalted, so it is a genuine quality
of the Quran. Each chapter is described as either Makkan or Madeenan,
depending on whether the majority of its verseswere revealed before or
after the Hijrah.
Knowing the chronological order in which the different Soorahs
(Quranic chapters) or verses wererevealed can be of importance in some
cases. And even though this may not be possible for all ofthe 6234
verses, because the sequence was recorded at anytime, through sound
Ijtihaad (research) and analysis, scholars were capable of putting
togetherthe cases where authentic reports confirmed such order andthe
cases where that order was made clear.
These efforts resulted in the development of a method in which the
revelation of the Quranwas looked at in chronological terms as well as
dividing revelation into Makki (Makkan) and Madani (Madeenah) types or
periods.
We will first look at some of the benefits of this chronological
analysis, then proceed to discuss the Makki and Madani criteria
andtheir use in the Tafseer (interpretation of the Quran) and the
deduction of Fiqh (Islamic jurisprudence) rulings.
In the following we will present avery brief look at three main
benefits of the chronological analysis of the Quran, other benefits
and many more examples can be found in Al-Itgaan, by Imaam As-Suyooti
:
Assessment of Rulings' Abrogation
Abrogation is a term that refers to the cases in which a ruling gets
abrogated by another. Simply put, abrogation means the replacement of
one verse by another thus reversing or repealing the ruling that was
revealed in it. Therefore, if we have a case in which we have
twoverses that carry in them two rulings which oppose one another and
we could reconcile them in a way that is acceptable under the
Principles of Fiqh (Jurisprudence), then we look at the chronological
order of their revelation to assess which verse carries the abrogated
ruling. Obviously, the verse revealed first carries the abrogated
ruling, and we should uphold the ruling carried in the late-revealed
one.
Examples of that: If we knew that:
1. The verses making Salaah (prayer) obligatory were revealed in
Makkah before the Hijrah [migration of Prophet Muhammad and his
companions from Makkah to Madeenah].
2. The verses making Zakaah (the Poor Due) and Sawm (fasting)
obligatory were revealed during the second year of Hijrah, and
3. The verses that established theobligation of Hajj (pilgrimage to
Makkah) were revealed in the sixth year of Hijrah,
We would know the sequence in which these pillars of Islam were established.
Appreciation of the Gradual Process in Legislation
This is an important part of the general message of Islam, especially
the aspect related to making prohibitions and having people go through
major changes of lifestyle. Knowledge of the chronology of how these
aspects were made in the early period of Islam leads one to appreciate
the wisdom behind the gradual process of legislation. A good example
of this is the prohibition of inebriants. First, people were toldthey
are bad but may have some benefit, as in the verse (which means):
"They ask you (O Muhammad ) about wine and gambling. Say, 'In them is
great sin and [yet, some] benefit for people.'" [Quran 2:219]
Then they were told not to drink before Salaah, through the verse
(which means): "O you who have believed, do not approach prayer while
you are intoxicated ..." [Quran 4:43]
And later inebriants were prohibited altogether, through the verse
(which means): "O you who have believed, indeed, intoxicants,
gambling, [sacrificingon] stone alters [to other than Allaah], and
divining arrows are but defilement from the work of Satan, so avoid it
that you may besuccessful. " [Quran 5:90]
In this example we notice the way the legislation considered the fact
that drinking was a major solid part of the Arabs' social life. But
the gradual approach used in indicating its harms and making it
prohibited on them made it easy for them toaccept, a realistic
approach whichwe can all learn from.

Evolution of the sciences of the Quran - II

After the Era of the Companions
It was through the effortsof such Companions as the four Caliphs, Ibn
'Abbaas, Ibn Mas'ood, Zayd bin Thaabit, Abu Moosa Al-Ash'ari, Ubay bin
Ka'b and 'Abdullaah bin Az-Zubayr among others, that all of the
knowledge related to theQuran was transferred and conveyed to the
Taabi'een (the second Muslim generation after the companions) and from
them onto the rest of the Ummah (Muslim Nation).
Among these successors, some are noteworthy: Mujaahid, 'Ataa' bin
Rabaah, 'Ikrimah, Qataadah, Al-Hasan Al-Basri and Maalik bin Anas .
These great scholars laid the foundation for the subject of Tafseer
(exegesis) of the Quran, as well as the numerous other branches of
knowledge that eventually comprised the sciences of the Quran.
Very little was written in specialised books or treatises in the first
Hijri century, but many were later documented towards the end of the
second century, marking the beginning of what is referred to as 'The
Era of Scriptwriting.'
Since most scholars were focused on Hadeeth (prophetic statements),
this remarkable era provided the first collections of Ahadeeth (plural
of Hadeeth) dealing with the subject of Tafseer, such as those
collected by Shu'bah bin Al Hajjaaj (160 AH), Waaki' bin Al-Jarraah
(197 AH), 'Abdur-Razzaaq (211 AH), and Ahmad ibn Hanbal (240 AH) whose
collection exceeded 100,000 Ahadeeth, but never reached us except what
has remained as part of his Musnad (Hadeeth collection).
So, Tafseer originated as an oral tradition that wastransmitted along
with other topics of the Sunnah (Prophetic tradition) to find its
placein the books of Sunnah. Ifany of these scholars had written a
Tafseer book, then it was either lost or has not yet reached us. The
first major, authenticand complete Tafseer compilation was written by
Imaam Ibn Jareer At-Tabari (310 AH) . Many similar writings followed
it.
Many other books were written that dealt with other topics and
subjects related to the Quran. These writings primarily focused on a
single issue or theme per book. Of the many books written throughout
the centuries, only some have been checked, edited and printed. Imaam
Ali bin Al-Madeeni(234 AH) for example, wrote about the Circumstances
of Revelation, Imaam Abu 'Ubayd Al-Qaasim bin Salaam (224 AH) wrote
about Abrogation and about the Qiraa'aat (modes of Quranic
recitation), while Imaam Ibn Qutaybah's (276 AH) book dealt with the
subject of Mushkil (unclear or problematic) words and meanings of the
Quran.
This thematic approach continues to this day, andAl-Baqillaani (403
AH) wrote about the miraculous nature of the Quran while
Al-Maawardi(450 AH) chose to discuss its Amthaal (proverbs or
parables). Later, Imaam Ibn Al-Qayyim (751 AH) wrote about the oaths
or vows that are found in the Quran.
The first book known to use the term and was entitled '`Uloom
Al-Quran'was written by Imaam Alibin Ibrahim al-Hawfi (430AH) . It is
available butmissing some volumes, and is still in manuscript form,
and has not yet been printed. This book deals with and covers topics
that partially comprise what we consider today as Sciences of the
Quran, which is a major treatment of topics related to the Quran.
Later, Imaam As-Suyooti (911 AH) wrote 'Al - Itqaan Fi `Uloom
Al-Quran' that followed the same lines of '`Uloom Al-Quraan', but in
an abridged format, with added topics, and is printed today in two
large volumes. These twoworks are considered theclassical references
on the subjects of the Sciences of the Quran. Today, there are more
than a hundred books written on all aspects related to the Quran and
Tafseer , some of which have been translated intoEnglish.

Evolution of the science of the Quran –I

The Era of the Companions:
The Quran is the final revelation sent by Allaah to Prophet Muhammad .
It is an eternal miracle that grows in clarity and strength with time
and each new scientific discovery. It was revealed over nearly
twenty-three years, during which the Prophet taught it and explained
it to his companions . He sallallaahu' alayhi wa sallam also answered
all of their questions and did not die before completely delivering
themessage of the Quran, making it clearly understood.
At the same time, the Companions were verykeen to memorise, understand
and practice it. Due to their mastery ofArabic, the purity of
theirminds and hearts, and because they had witnessed the Quran being
revealed under many circumstances and in response to diverse events,
they were able to accumulate much understanding and knowledge of the
Quran.
Some of them actually mastered its knowledge. Abdullaah bin Mas'ood
was one of those whorealised this great achievement. He described his
knowledge of the Quran by saying: "I swear by Allaah that there is not
a verse of the Quran except that I know where and why it was revealed,
and if I knew of anyone who knows the Book of Allaah more than I do, I
would travel to him." [Al-Bukhaari]
Other Companions devoted all of their lives to the Quran. Abdullaah
bin 'Umar for example,was reported by Imaam Maalik in 'Al-Muwatta'as
having spent eight consecutive years completely memorising and
learning Soorah (chapter) Al-Baqarah (thesecond Quranic chapter).
It was also reported that the Companions used to say, "It is
considered tobe a great thing that one of us learns the Soorahs
Al-Baqarah and Aal 'Imraan (The second and third chapters)." And that:
"They used to learn the Quran from the Prophet ten verses at atime,
and that they would not go beyond them until they had learned all
possible knowledge and actions in them and applied them."
This great knowledge was not all written down as text, except for what
was written down by some Companions . The reason was that the basic
process of teaching and learning in those times was the oral
tradition. Only the Quran itself and those Companions' writings were
received in written format by the next generation of Muslims.
However, many of the Companions were known for their
excellentknowledge and understanding of the Quran. People like
'Uthmaan, Ali, Zayd, Ubay,Ibn Mas'ood, Ibn 'Abbaas and Ibn 'Umar as
well as others, had many brilliant and inspired students, such as
Mujaahid, Qataadah and 'Ataa' who then conveyed that knowledge to the
rest of Ummah (Muslim community) as the practice of writing down
knowledge became widespread.
The Companions' circles of teaching were attended by hundreds of
students. As those students went back home, they taught othersthe same
knowledge as they had learned. Within a short period of time, the
Companions' knowledge, was spread across the vast Muslim lands.
What is so remarkable is that after writing became popular, the pieces
of knowledge collected from different scholars who had never seen or
known one another were found to be the same and, therefore, supported
oneanother – showing consistency in the knowledge and the guidance of
Islam.
To this day and forever, no other Ummah or religion can claim
similarity to this unique feature of Islam.