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The Concept of God in Islam

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The starting point for the understanding of the Islamic concept of God are the phenomena or events that take place in nature and the world of man. 
 
Again and again, the Qur`an points to observable things and happenings — 
 
to heavens, with their decorative starts (50:6-8), 
to the earth, with its majestic, stabilizing mountains (31:10-11), 
to the sun and the moon and their movements on their well-defined courses (34:38-40), 
to the alternation of days and nights and the accompanying cycle of work and sleep (3:190, 27:86), 
to winds that, on the one hand, bring clouds and rain (30:48) and, 
on the other hand, make possible the movement of ships (10:22), 
to the great variety of life-forms such as plants that produce fruits and grains, each with a different taste (13:4, 34:32-35), 
to cattle out of whose bellies comes healthy milk from between blood and refuse (16:66), 
to bees and their production of honey, in which there is healing for men (16:69), 
to the fire that is ignited by man (56:71-72), 
to the birth of a human baby and the various stages that lead to it (23:12-14), 
to the variety of colors and languages found among human beings (30:22) and 
to events that take place within man, his mind and heart, and those that take place in human history (41:53). 
 
Contrary to what is said sometimes, the Qur`an does not point to events in the universe as part of a theological argument for the existence of God. It no doubt often points to the order and beauty in the universe (67:3-5, etc.), but never as a burhan or hujjah (proof or argument) for God's existence. In fact, it often points to phenomena of nature in a language which assumes the existence of God: "WE send winds...", WE give life..." Moreover, the Qur`an rarely, if ever, concerns itself with the question of the existence of God. 
 
But while the Qur`an does not make natural phenomena a basis or a proof of the existence of God, it does refer to these phenomena as _y_t all_h, or signs of God, which means that they do in some way point to God. 
 
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One way that events in the universe are signs of God in the Qur`an is that they point away from the worship of idols and of great deified human beings. Man can turn to these false gods only by ignoring the awesome reality of the universe and the tremendous variety, complexity and consistency of events that take place in it. An idol made and put in a temple by man with his own hands who cannot even remove a fly if it sits on it or a deified human being who himself depends for his existence "on daily bread" (5:75) cannot be in any way responsible for the awesome reality that we see in the form of the universe and its events. If we ask idol worshippers who sends down the rain and through it brings about life-forms which sustain us, not many of them will seriously point to one of the idols or deified human beings as the initiator of these phenomena, especially when they are in some very serious trouble (10:22, 31). Some of them might say that such and such a god or goddess is a god or goddess of rain or some other phenomenon and is thus its initiator, but looking at the universe around us, we can see the falsehood of this claim. For there is such a consistency in the highly varied and complex phenomena in the universe that we cannot attribute them to separate gods and goddesses (21:22, 23:91-92), unless those gods and goddesses work in such perfect harmony as to completely lose their independence and individuality, in which case it would be better to give them a single corporate personality instead of talking of them as separate gods and goddesses. Idol worship is man's ultimate escape from a vast and complex reality. Through idols man replaces this reality by a simple and cozy world of visible symbols. A fresh look at nature can free his mind and spirit from this ultimate prison of his own making. 
 
Another way in which natural phenomena act as signs of God and help lead man to God is that if their obvious implications are duly faced, they provide a cure for man's tendency to egocentricity and self-sufficiency. For, by looking at the natural phenomena, man can quickly see that he is ultimately completely dependent for everything, including his existence, on a reality other than himself and that no matter how important, he is only one of many wonderful phenomena in the universe. Egocentricity and self-sufficiency are the root cause of many diseases of the human spirit and many errors in thinking and they are a hindrance to man's realization of God. They may be one of the causes of idolatry, since idols and deified human beings may be projections of man's own ego and their worship may be a way by which man makes himself the ultimate object of his adoration and concern. By curing man's egocentricity and self-sufficiency, reflection on natural phenomena can remove a big hindrance in the way of his realization of God. 
 
REFLECTING, REMEMBERING AND REASONING 
 
The events that take place around, and within, man do not serve as signs of God for everyone. Although everyone knows, for example, that man is made from a drop of fluid (semen) by a process with which he himself had nothing to do and that he depends on his continued physical existence on food which is not made by him, this knowledge does not cure everyone of egocentricity or self-sufficiency as completely as it could. What is needed is that, somehow, the implications of these and other facts sink into man's heart and become part of his thinking and emotional makeup. This requires reflecting on the facts (fikr), keeping them in mind or "remembering" them (dhikr) and reasoning ('aql). The Qur`an often concludes its references to natural phenomena or other happenings by saying "(in this) there is a sign for those who reflect" or "for those who remember" or "for those who use reason" or "those who possess understanding" (16:11, 13, 2:164, 3:190, etc.). 
 
In the past few centuries, precisely when man began to show exceptionally keen interest in nature, many people have been led by a look at nature not to God but to atheism. The Qur`anic explanation of this phenomenon would be that these people have somewhere erred in the use of their cognitive faculties. The observations and experiences to which life exposes an average human being must lead a person to God unless he shuts his eyes to some facts or otherwise makes erroneous use of reason (2:171). This is, of course, not to say that man can provide with his reason a deductive proof of the existence of God, but only that if man does not make irrational assumptions, does not ignore implications of what he sees or clings to conclusions not sufficiently supported by evidence and maintains an open attitude towards fresh experience and evidence, then he would be gradually led to certain belief in the true God. It is in this sense that nature and man's own self provide signs of God only for those who reflect and use reason. 
 
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A NON-DETERMINISTIC UNIVERSE 
 
A basic question about the universe is whether it is deterministic or non-deterministic, that is, whether or not it is possible for man to know all that exists and to develop an intellectual system which can determine all future states of the universe (i.e. all that exists) on the basis of known data about its past or present states. How we answer this question will determine whether we can believe in God or not. If we hold the universe to be deterministic, then we must inevitably deny the existence of God. On the other hand, the view that the universe is non-deterministic suggests a belief in God. 
 
At the present time, it is not possible to settle the question one way or the other. But the following observations make the view of a non-deterministic universe more plausible: 
 
1) It is provably impossible to show that the universe is deterministic. For, in order to prove that the universe is deterministic, we need to show that there does not exist anything that we do not know. We also need to produce a system of laws and principles that describes the universe so that nothing that has ever happened or will ever happen conflicts with this system. But this is obviously impossible, for we have no way of knowing all that will happen in the future and no way of showing that nothing exists other than what we know about. In contrast, it is not provably impossible to show that the universe is non-deterministic. It is conceivable that at some stage of our knowledge about the universe, we have at our disposal a large enough set of observations which we can show that they do not fit into any system. This situation can be illustrated by an example. Suppose that every minute or so I draw on a piece of paper a colored circle and hand the paper over to you. I ask you whether all the circles I am going to draw are red. You can never answer this question in the affirmative since you will never know what color I will use in my next drawing of a circle. But you may be able to answer the question in the negative since the circles I have already drawn may contain one which is not red. 
 
Thus, while the view that the universe is deterministic is demonstrably indemonstrable, the idea of a non-deterministic universe may be demonstrable. 
 
2) Continuous and radical revisions in science throughout its history also lend some weight to the view of a non-deterministic universe. The radical revision in the nineteenth-century physics by the theory of relativity shows in particular that even our ideas about such basic aspects of the universe as time and space have no a priori character. 
 
3) Our experience of "free will" also supports the view that the universe is non-deterministic. For, in a deterministic universe, all human choices must be determined by a system knowable by man, and it is less understandable how this situation can produce the experience of "free will" than if the universe is non-deterministic. 
 
The Qur`an, of course, assumes a non-deterministic view of the universe. 
 
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SOME CONSEQUENCES OF NON DETERMINISM 
 
A non-deterministic view of the universe has the following logical consequences which are consistent with Qur`anic statements. 
 
1) Reality is radically different from any human picture of it and, therefore, it is essentially a mystery. The Qur`an says: 
 
        "There is nothing like unto him" (42:11). 
 
2) Everything which does not involve a self-contradictory situation can happen. For, whenever we say that such and such a thing is impossible, we mean that such and such a thing does not fit in the picture of reality that we have accepted in our minds, and, in view of non determinism, no such picture is valid. The Qur`an expresses this by saying: 
 
        "God is capable of doing all things" (3:29). 
 
It follows that miracles are possible. 
 
3) Revelation is possible, since revelation is a miracle in knowledge. 
 
It needs to be stated here that the non-deterministic view of the universe does not mean that the universe does not follow any system, but only that it does not follow a system knowable by man. Also, there is a sense in which the universe is obviously deterministic and that is that it will be what it will be. We can express this by saying that while the universe is non-deterministic from the human perspective, it is deterministic from the perspective of God. 
 
Something comparable holds for man's experience of free will. Man experiences freedom of will to the extent that he experiences the universe as non-deterministic. But from the point of view of God, man has no free will, since from God's perspective, the universe and therefore all human choices are deterministic. This makes such seemingly paradoxical Qur`anic statements as the one that follows perfectly understandable: 
 
        "For him who wills to take a way to his Lord. But you will not will unless wills God, the Lord of the universe" (81:28-29). 
 
GOD AND THE "NATURAL PROCESS" OF SCIENCE 
 
In the present-day scientific picture of the universe, two distinct elements can be identified: 
 
a) objects and events; 
 
b) something which atheistic science will describe as "Natural Process", a set of processes or principles according to which objects/events are transformed into one another (e.g. a seed into a tree, an egg into a chicken, a cloud into rain) or, somewhat more technically, according to which the universe moves from its state at one moment in time to its state at another moment. 
 
Science aims to determine this second element, the transforming processes and principles operating in the universe. As we saw earlier, the Qur`an would regard this goal as unrealizable in totality in view of the fact that the Qur`an holds a non-deterministic view of the universe. Nevertheless, it would be interesting as well as instructive to compare the Natural Process of science and God of the Qur`an. There is a justification for this comparison. The Natural Process of science and God of the Qur`an are corresponding concepts in two different systems. If we ask an atheistic scientist who is ultimately responsible for bringing down the rain and then, with that rain, bringing all kinds of foods which nourish men, his answer would be: The Natural Process. For the same question, the Qur`anic answer would be: God. The correspondence between the Natural Process of atheistic science and God of the Qur`an is such that from a Qur`anic point of view, the Natural Process could be regarded as a false image of God. 
 
Sometimes, even believers in God accept the Natural Process as a reality separate from God, though established and supervised by Him. But such a view cannot be supported on the basis of the Qur`an. In the Qur`an, God is given such direct responsibility for even the most ordinary and repetitive phenomena that there is left no scope for postulating any such reality as the Natural Process intermediary between God and the phenomena. We may try to understand the Natural Process in terms of the Qur`anic concept of "Sunnah (way) of God" (17:77, 33:62, etc.). But the Qur`an restricts the use of this term to God's way of dealing with wrongdoers or the righteous among men. Moreover, Sunnah of God cannot have any existence separate from God. 
 
Thus, the Natural Process and God are corresponding concepts. And, because of this, there are some similarities between the two which tend to increase as science matures and develops. We mention here some of these similarities. 
 
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Science views the Natural Process in terms of a set of mathematical equations. The Natural Process therefore has some kind of existence in a timeless world of abstract relations or ideas. This existence is radically different from the existence/occurrence of objects/events which the Natural Process continuously transforms and which exist/occur in space and time. Also, the Natural Process is viewed in science as operating in an unchangeable way at all times and in all places, inside the tiniest of atoms as well as the largest of galaxies. In other words, its operation is eternal, unchangeable and omnipresent. In contrast, objects/events last for a limited period of time and exist/occur in a definite part of space. 
 
At one time, science viewed the Natural Process as operating on already existing, eternal, matter which was thought to be made of atoms — eternally existing, indivisible units of matter. These atoms were believed to be perpetually moving and combining with one another according to deterministic laws and resulting in the formation of other objects, including human beings. It was thought by many that, at least in principle, even the mental events — thoughts, feelings, etc. — could be explained in terms of the movements and configurations of atoms produced by the Natural Process. In the nineteenth century, atoms were replaced by elementary particles (electrons, protons, etc.), but the basic picture remained the same. 
 
However, in twentieth-century physics, it is shown that matter is not eternal. It can be changed into energy, which can, in turn, be changed into matter. There is no such thing as the indestructible, indivisible, unchangeable atoms of classical Greek philosophy or the indestructible, indivisible, unchangeable elemental particles of nineteenth-century physics. Nothing in time and space exists eternally in an unchangeable form. The Natural Process, therefore, must assume greater importance and reality than it was given previously. In the earlier picture, matter and the Natural Process were two basic and eternal realities. In the present picture, matter has been removed from this position; only the Natural Process remains a fixed and permanent reality. This means that even though the Natural Process is invisible, it is the most real of all the existents, for while everything else passes away by being transformed into something other than itself, the Natural Process remains forever. 
 
Now, a number of similarities can be seen between what has been said above about the Natural Process, as it is sometimes conceived in modern scientific thought, and what the Qur`an says about God. Thus, like the Natural Process of science, God of the Qur`an exists beyond this world of space and time, yet He is present in every moment of time and every place in space. Though He is invisible, yet He is the most real of all things. Like the Natural Process of science, God is the only permanent reality. In the words of the Qur`an: 
 
        "Everything on it (i.e. the earth) perishes but abides forever in the face of thy Lord full of majesty and honor" (55:26-27). 
 
Even the heavens and the earth, which look so permanent, will one day pass away through transformation into something different: 
 
        "One day the earth would be changed into a different earth and so will be the heavens" (14:48). 
 
Along with the similarities between the Natural Process of science and God of the Qur`an noted above, there are clearly enormous differences between the two. One of these differences, of course, arises from the fact that the Qur`an assumes a non-deterministic view of the universe whereas science is motivated by faith in a deterministic universe. Another is based on the fact that the Qur`an sees the universe as serving a purpose whereas science does not even concern itself with the question of whether the universe has any purpose or not. 
 
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A PURPOSEFUL UNIVERSE 
 
The question, however, must be raised. Have totally blind forces brought about human and other life which may be forever destroyed by the same forces; or is there some ultimate purpose in life's yearnings and strivings, its pains and pleasures? Is the universe like a huge automated, eternally running factory which, on the one hand, keeps making all kinds of wonderful things and, on the other hand, keeps dismantling them; or is it more like an intelligently supervised factory which is in the process of constructing something and in which every destruction serves a constructive purpose? As in the case of the question about whether the universe is deterministic or not, it does not seem possible to give a conclusive answer to this present question, but some considerations make the view of a purposeful universe more plausible. 
 
All studies of the universe show that events in the universe are linked together in a very consistent way. Indeed, all scientific and philosophical activity is based on the belief that everything that happens in the universe is linked together in a consistent whole. That is why, if we discover a fact that does not fit with a theory, then we feel obliged to revise that theory so as to integrate the newly discovered fact into it. In such a universe, the emergence of life and, in particular, human life, with its spiritual concerns and its willingness to sacrifice for higher goals, is more likely to say something about the universe as a meaningful reality than being a result of mere coincidences in an otherwise mindless universe. Furthermore, whatever we know about the universe at the present time suggests a general (though not linear) movement forward, manifested more clearly first by the evolution of more and more complex and skilful organisms, culminating in one direction by the emergence of man and, then, by the development of more and more organized human civilizations. We have no evidence to show that the universe ever moved backwards in the sense that there never was a reduction in the highest level of intelligent and purposeful activity in the universe. Hence, there is also no evidence of an endless forward-and-backward cyclical movement without any general move forward. The general forward movement in the universe suggests a purposefulness in the universe as a whole. 
 
The Qur`an in any case categorically affirms that the universe has a purpose: 
 
        "We have not created the heavens and the earth and what is between them as an idle sport. We have created them for a just end but most (people) do not know" (44:38-39). 
 
        "(The unbelievers say), What is there except our worldly life? Death will put an end to us. We are born to life and then Time destroys us" (45:24). 
 
        "(The believers say), O our Lord! You have not created all this in vain" (3:191). 
 
A CREATED UNIVERSE 
 
One consequence of the belief that events in the universe have an ultimate meaning or purpose behind them is that the transforming "process" which moves the universe from one state to another should be spoken of in personal terms; instead of impersonal terms of science such as the Natural Process, it would be more appropriate to use a term like a "Transforming Intelligence". 
 
But God of the Qur`an is not merely an intelligent agent of transformation. He is the "originator of the heavens and the earth" (2:117, 42:11). The Arabic terms for originator used in the Qur`an (bad_ and f_tir) imply that the heavens and the earth once did not exist and God created them out of nothing. This does not mean, however, that they were instantaneously brought into existence in their more or less present form. In the following amazing statement, the Qur`an makes it clear that the present form of the universe is the result of a profound transformation: 
 
        "The heavens and the earth were once joined together and We opened them up" (21:30). 
 
It is harder for the human mind to conceive of a created universe than of a non-deterministic universe or a purposeful universe. This is because the last two characteristics have greater support in our experience than the first. The idea of a non-deterministic universe is supported by our experience of limitations of our own mind and our repeated failures to fully comprehend reality. The idea of a purposeful universe is supported by our experience with our own life as a highly organized and purposeful activity. But the idea of a created universe does not find similar support in our experience. This is the point where miracles and revelations (also called "signs of God" in the Qur`an) come in. We noted earlier that the view of a non-deterministic universe implies the possibility of miracles and revelations. If we do not cling to conclusions reached through an erroneous use of reason, then the non-deterministic, purposeful reality itself guides man and reveals its creative character. 
 
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A QUR`ANIC PASSAGE ABOUT THE PROPHET ABRAHAM 
 
It may be a fitting conclusion to this article to consider the following Qur`anic passage concerning the Prophet Abraham's journey to faith in God: 
 
        74 "Behold! Abraham said to his father, _za, do you take idols for gods? I do see you and your people in manifest error. 
 
        75 And in this wise did We show Abraham the dominion of the heavens and the earth that he might have certainty of faith. 
 
        76 When the night covered him, he saw a star. He said, This is my Lord. But when it set, he said, I love not those that set. 
 
        77 When he saw the moon rising, he said, This is my Lord. But when the moon set, he said, Unless my Lord guides me, I shall surely be among the lost. 
 
        78 When he saw the sun rising, he said, This is my Lord; this is the greatest. But when the sun also set, he said, O my people! I dissociate myself completely from your practice of ascribing divinity to any but God. 
 
        79 I do turn my face wholeheartedly towards Him who created the heavens and the earth and I am not among those who ascribe divinity to any but Him" (Surah 6). 
 
Verse 74 tells us that Abraham has already concluded that the worship of idols practiced by his father and his people was wrong. Figures made by men by their own hands, unable to benefit or harm anyone, could not be fit objects for worship by man. But what about the heavenly bodies which are neither made by men nor are capable of benefiting or harming anyone? Verses 75-79 tell us how Abraham rejected the worship of these as well, and found certainty of faith in the one true God. 
 
Verses 75-79 have been traditionally understood as a recounting of either an argument between Abraham and his people or of his own thoughts that lead him to the one true God. The latter is clearly a sounder interpretation in view of God's words in verse 75: "And in this wise did We show Abraham the dominion of the heavens and the earth that he (i.e. Abraham) may have certainty of faith" and Abraham's own words in verse 77: "Unless my Lord guides me, I shall certainly be among the lost". 
 
But even as a recounting of Abraham's own thoughts, the passage should not be understood in a literal way. A literal understanding of the passage will oblige us to attribute extreme naiveté to Abraham, since the main argument would then seem to be that the stars, the moon and the sun cannot be true gods since they set, but even in those days, people, especially those of Abraham's stature, must have known that the setting of the heavenly bodies does not mean that they cease to exist or to shine, an observation which takes away all seriousness from the argument. Moreover, the profound experience of realization of God just does not happen during the course of a single night by looking at the setting of three heavenly bodies, nor can such an observation of the heavenly bodies be described as showing to Abraham "the dominion of the heavens and the earth" (verse 75). 
 
The recounting of Abraham's thoughts should be understood in a parabolic way. Abraham becomes a typical seeker of truth and his journey to faith a typical journey, which is represented as a parable. Understood as a parable, every detail in the passage begins to assume significance. The night that engulfed Abraham represents a stage of spiritual darkness in which a seeker is lost in doubt and confusion. All seekers of truth must pass through such a stage. Even the last and the greatest of the prophets, Muhammad, passed through it, as the following Qur`anic passages show: 
 
        "And (God) found you (O Muhammad) lost and He then showed you the way" (93:7). 
 
        "(Earlier, O Muhammad!) You did not know what is the book and what is the faith" (42:52). 
 
In the case of Abraham, we can imagine how lost he must have felt, as in darkness, after he had rejected the worship of idols and cut himself off from the religion of his father and his people and had not yet found anything to fill the vacuum. 
 
In general terms, the star, the moon and the sun and their setting mean that all phenomena in the universe are of temporary nature and a seeker reaches his main destination when he learns to look past these temporary phenomena towards the transforming and creative agent behind them. But we can elaborate this in view of the details of the parable. 
 
After the night covers a seeker, illumination sooner or later does come to him, provided his love is true. However, before the seeker sees the real light, he sees some partial lights which he mistakes for the real one. The star, the moon and the sun represent such partial and deceptive lights on the way. The exact nature of these may be different for different persons, which is the reason why the parabolic language is used: to cover a variety of situations. The following is one meaningful interpretation. 
 
The star represents the partial reality that is known through the senses. There is a tendency in man to view this reality as final, to say that there is nothing except what he can see, hear, smell, etc., and what he sees, hears, smells, etc., is exactly as he sees, hears, smells, etc. "The world of my senses is the reality that is responsible for bringing me about and sustaining me, in short, this reality is my Lord". The setting of the star means the inadequacy of the knowledge primarily acquired on the basis of the senses, the discovery that things are rarely as they appear to be. It also means that the part of reality which is known through the senses necessarily exists for a temporary period and must inevitably pass away. This does not satisfy a true seeker. He "loves not those that set". The ultimate reality he is searching cannot be temporary: it must be eternal. 
 
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Gradually, man's intellect develops and he learns to make better and better use of reasoning and analytical thinking. This is like the rising of the moon. With this brighter light, man's knowledge expands tremendously. He can correct many deceptive impressions created by the senses. For example, he can see a round earth behind the appearances of a flat earth. He can measure distances between, and sizes of, far-off heavenly bodies that to the senses appear so small and so near. On the basis of relatively few observations, he can erect far-reaching theories. It appears to him that human intellect is the very key to the understanding of reality. Some theory or philosophy becomes for him the final and absolute truth. He feels that he has found the equivalent of a god. 
 
But the moon also sets. A true seeker sooner or later realizes that the human intellect can provide no secure foundation for knowledge. Every picture of reality built by the intellect must sooner or later pass away through the process of revision. At this stage, a seeker gets concerned. He had two sources of knowledge within him: his senses and his intellect. Both have failed him. He has nothing left within him to depend on. He turns to the very reality he is seeking and seeks for help: "Unless my Lord guides me, I shall surely be among the lost". 
 
He then undergoes a spiritual experience. He sees the brightest light of all, which, like the sun, seems to illuminate everything. The seeker thinks that this must be it. But, alas, this is not it. The illumination does not last. The sun, too, sets. 
 
This is followed by the final stage in which man realizes that the ultimate reality is a transcendental reality. But despite its transcendence, man is very vividly aware in this stage of the purposeful presence and creative power of this ultimate reality. He experiences it as a person and wholeheartedly devotes himself to Him, so much so that he can stand in His name before the entire nation. This is the stage of that certain faith to which God intended to lead Abraham by showing the dominion of the heavens and the earth. 
 
It is noteworthy that in the Qur`anic passage, Abraham does not concern himself with the question of whether he has a Lord, but only with the question of who is his Lord. This is because there has to be a reality which is ultimately and completely responsible for bringing man into existence and sustaining him; even an atheist assumes such a reality which, for him, is something like the "Natural Process". Thus, the real question is not whether such a reality exists but rather what its nature is. 
 
By: Dr. Ahmad Shafaat (198?) 
http://www.islamicperspectives.com/ConceptOfGod.htm</div>

The Concept of God in Islam

The starting point for the understanding of the Islamic concept of God are the phenomena or events that take place in nature and the world of man. Again and again, the Qur`an points to observable things and happenings — to heavens, with their decorative starts (50:6-8), to the earth, with its majes…

28Jun2017

Atheism Explained in 45sec

Atheism Explained in 45sec

Atheism Explained in 45sec. Is Atheism a religion? Religion = "a pursuit or interest to which someone ascribes supreme importance." …

14May2017

Discussion between Rabbi and Imam - Boston USA

Discussion between Rabbi and Imam - Boston USA

Video from a discussion held on November 12, 2016 Join Rabbi Susan Abramson as she zooms in on the Islamic Center of Burlington MA in the USA (near Boston). Learn about the basics of Islam from Imam Shakeel Rahman Miah and members of the Islamic community. Hear testimonies of how Muslims are treate…

01Nov2016

Close Look at the Bible by Yusuf Estes

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First of all, let me begin by saying that I am a former Christian, preacher (Yusuf Estes), minister of music and organist for a long number of years in the Disciples of Christ Church, Baptist, Methodist churches and The Church of God. I totally and completely accepted the teachings and concepts of salvation within the Christian church many years ago. My parents were very religious and their parents were also very instrumental in building and supporting the work of the church throughout their entire lives. So, it is not my aim to discredit the efforts of those who came before me whatsoever. This is totally the opposite of my purpose in this presentation. 
 
Second, I am still most active in the spreading of the True Word of God as much as HE will allow me to be. I have found that some of the teachings of the translations of the Bible contain errors and mistakes which must be examined and thought through so as to bring about a better understanding for both the Christians and the non-Christians, especially those of the Muslim (Islam) faith. 
 
Third, I am presently an institutional chaplain and I hold the position of Delegate to the United Nations Peace Conference for the World's Religious Leaders. As such I hold all the leaders of other religions in proper regard and with due respect. Many of my associates and co-workers are from the Catholic, Protestant, Jewish and Hindu faiths. 
 
Therefore, it is not my intention to cause people to loose their belief in God, His divinely-inspired prophets and messengers, or the holy scriptures that they brought. I humbly request all who read and study these pages to be considerate of those who are committed to believe in the scriptures of the Bible and not use this material as a tool for attacking and harming the faiths of others. The opposite is what I request the reader to do. Please take time to learn the materials and then share in a positive light with those whom you honestly feel can handle a discussion on this topic without being confrontational. 
 
May Almighty God guide all of us to the truth, amen. 
 
An examination of the Bible is necessary today because of the many questions being raised by religious people of all circles, including Jews and Christians, as to its inconsistency with contemporary church teachings as well as its inconsistency within itself. 
 
Today, there are thousands of different versions of the Bible in circulation and the transcript has been freely translated from one language to another numerous times. According to Bible scholars themselves, the original scripture is no longer extant. It is nowhere to be found. We have no idea if what we are reading and implementing into our lives and belief system is, indeed, God's teaching. 
 
Muslims believe in the same Omnipotent, All-powerful, Unseen God that the Jews have believed in since Adam. However, unlike the Jews, Muslims join in with the Christians by also believing in Jesus as the "Christ"; "Messiah"; "Logos"; and "Miraculous Conception"; as well as all the previous Biblical prophets and their original scriptures that they brought. Muslims also believe that God is merciful and just to His creatures. So, they deny the concept of the 'Original Sin' [all children are born into the sins of their parents] and the 'Sacrificial Lamb' concept which requires the blood of Jesus, peace be upon him, to atone for the sins of the sinners. This being the case, how can Muslims say that God is just and that His revelation, the Bible, is corrupted? Where is it in God's great plan that His revelation loses all credibility? These are all very excellent questions. 
 
It is a known fact that Jesus was regarded by his followers as a prophet and that what he preached was written down into physical form by his disciples. However, God placed the responsibility on humans to preserve the integrity of this message over time. When the people failed in their duty, it was made necessary for the Holy Quran to come into existence in order to correct the teachings that were changed. By God's mercy He revealed His will once again to Muhammad over 600 years later, and his companions similarly wrote it down and compiled it into what became known as The Holy Quran. By God's justice He promised that He would preserve it therefore making it the last revelation to humanity. Today an actual seventh century Quran, complete and intact, is on display in a museum in Istanbul, Turkey. 
 
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Amazing Revelation 
 
Strange as it may seem I came across astonishing information. By Allah's Mercy I have learned the Arabic language sufficient enough to read the Holy Quran in the original language. I have found the answers to problems of understanding meanings of scriptures in the Bible while studying the Holy Quran. 
 
Every Arabic Quran in the world today is, letter for letter, identical to this ancient script. Due to this preservation, the Quran exists today exactly as it did over 1,400 year ago in a language which is still alive today. I have found the Quran's teachings to be quite clear, consistent, and practical for application even in today's so called "modern world." 
 
The whole idea behind this work is to present the clear truth about the Bible, the Quran and the two religions of Islam and Christianity. If you do not have a good Bible, it would be a good idea to acquire at least two. Namely, the King James Version (based on the 1611 AD edition) and the Revised Standard Version (published in 1953). As you go through the many Biblical inconsistencies which I will be referring to in this material, please refer back to your Bible and examine it objectively. 
 
Do not let pride, ego, bias or prejudice affect your judgment as you review the pages. If you do not free your mind and heart from these obstructions, then it will be near to impossible to see the light of truth to which we will be referring so often. 
 
Bear in mind also, that if a book were revealed from Almighty God to the humans, it should not have even a single mistake or error anywhere in it. Otherwise, it would indicate that it is not from a Perfect God, but rather from an imperfect human. 
 
While traveling around the world, I have found that many Jews and Christians are opening their eyes to this fact and are willfully accepting Islam and the Last and Final Testament of Almighty God (the Holy Quran) wholeheartedly. 
 
We have to examine the facts in order to be able to better understand the value of this information on our society today. One statement that is clear and repeated often these days is that Islam is the fastest growing religion in the world today and the largest religion in the world today with over 1.5 billion souls claiming to be Muslims. The word of God has been preserved in the Holy Quran and has been changed in the Bible. So, I am merely attempting to produce material which will help to clarify the matter. Due to the many years of traditional religious teachings and upbringing, it may be very difficult for you to accept this. If you are sincere in your heart and pray to the One Who Created you in the first place, then it will be totally up to Him to Guide you to all truth, not me. Islam is a complete Way of Life and it is based on total surrender to Almighty God, submission to Him in complete obedience and sincerity and in peace. 
 
"Is 'King James' Version the Actual Bible?" 
 
Note: The word "Bible" comes from the Koine Greek word "biblios" and it simply means the same as the word "book" in English. Nowhere in the Bible do we find the word "Bible." However, it is interesting to note the word "kitab" (Bible in Arabic) appears many times in the Quran, referring to the Bible and the People of the Book (Jews and Christians). 
 
Let me begin by saying that the King James "version" of the Bible is in English. There was no English language until the year 1066 AD when the Normans invaded the Saxxons. Therefore the English Bible cannot be anything like what any of the prophets spoke or understood, as it did not exist in their times. 
 
Next, my grandfather, who was a devout and wonderful Christian man gave a gift of the Holy Bible to my sisters and I almost fifty years ago. It was an authorized version of the Bible, being The Revised Standard Version of the Bible which was a revised version of the American Standard Version, published in 1901, which was a version of the King James Version, published in 1611, which was revised and corrected for the first time in 1612, etc. I was very much impressed with the easier to read text and clarification of some of the wording which was presented in this version and began to read the Bible on a daily basis for hours at a time. The removal of the Elizabethton English terms, phrases and expressions made the Bible a more accessible and understandable and intimate Book for me. But that is not all the RSV did for me and many others, as well. 
 
My love and respect for the Word of God increased the more that I spent time reading and understanding the message. The Bible became my most prized and respected book in my life. I often turned to it throughout the rest of my life in times of joy, happiness, sadness, troubles and pain. It was my compass, my road map, my weather vane and my friend. However, there were still some problems with this IMPROVED VERSION of the Holy Bible. It began to disturb and concern me to the extent that I made consultation with my father, who was also an ordained minister and student of the Bible since childhood. Based on his research and background in the origin and sources for modern day Christianity, I began to go deeper into the problems which had plagued my thinking and faith since childhood. 
 
I prayed to Almighty God and then found the answers to some of the problems were spelled out very clearly in the very beginning of the exact same book. I have that book lying in front of me on my desk as I write this article and would like to quote to you from some of the PREFACE page iii and iv: 
 
"The King James Version has with good reason been termed 'the noblest monument of English prose.' Its revisers in 1881 expressed admiration of 'its simplicity, its dignity, its power, its happy turns of express... the music of its cadences, and the felicities of its rhythm.' It entered, as no other book has, into the making of the personal character and the public institutions of the English-speaking peoples. We owe to it an incalculable debt." 
 
"Yet the King James Version has grave defects. By the middle of the nineteenth century, the development of Biblical studies and the discovery of many manuscripts more ancient than those upon which the King James Version was based, made it manifest that these defects are so many and so serious as to call for a revision of the English translation. The task was undertaken, by authority of the Church of England, in 1870. The English Revised Version of the Bible was published in 1881-1885; and the American Standard Version, its variant embodying the preferences of the American scholars associated in the work, was published in 1901." 
 
"Because of the unhappy experience with unauthorized publications in the two decades between 1881 and 1901, which tampered with the text of the English Revised Version in the supposed interest of the American public, the American Standard Version was copyrighted, to protect the text from unauthorized changes. In 1928 this copyright was acquired by the International Council of Religious Education, and thus passed into the ownership of the churches of the United States and Canada which were associated in this Council through their boards of education and publication." 
 
".... decision was reached that there is need for a thorough revision of the version of 1901..""In 1937 the revision was authorized by vote of the Council." 
 
"Thirty-two scholars have served as members of the Committee charged with making the revision, and they have secured the review and counsel of an Advisory Board of fifty representatives of the co-operating denominations." 
 
"Each section has submitted its work to the scrutiny of the members of the charter of the Committee requires that all changes be agreed upon by a two-thirds vote of the total membership of the Committee." 
 
"The problem of establishing the correct Hebrew and Aramaic text of the Old Testament is very different from the corresponding problem in the New Testament." 
 
"For the New Testament we have a large number of Greek manuscripts, preserving many variant forms of the text. Some of them were made only two or three centuries later than the original composition of the books." 
 
"For the Old Testament only late manuscripts survive, all (with the exception of the Dead Sea Texts of Isaiah and Habakkuk and some fragments of other books) based on a standardized form of the text established many centuries after the books were written." 
 
"The present revision is based on the consonantal Hebrew and Aramaic text as fixed early in the Christian era and revised by Jewish scholars (the 'Masoretes') of the sixth to ninth centuries. The vowel signs, which were added by the Masoretes, are accepted also in the main, but where a more probable and convincing reading can be obtained by assuming different vowels, this has been done." 
 
"... vowel points are less ancient and [less] reliable than the consonants." 
 
"Departures from the consonantal text of the best manuscripts have been made only where it seems clear that errors in copying had been made before the text was standardized" 
 
"Most of the corrections adopted are based on the ancient versions [translations into Greek Aramaic, Syriac, and Latin], which were made before the time of the Masoretic revision and therefore reflect earlier forms of the text." 
 
"Sometimes it is evident that the text has suffered in transmission, but none of the versions provides a satisfactory restoration. Here we can only follow the best judgment of competent scholars as to the most probable reconstruction of the original text." 
 
"Many difficulties and obscurities, of course, remain." 
 
"Where the choice between two meanings is particularly difficult or doubtful, we have given an alternative rendering in a footnote." 
 
"If in the judgment of the Committee the meaning of a passage is quite uncertain or obscure, either because of corruption in the text or because of the inadequacy of our present knowledge of the language, that fact is indicated by a note." 
 
"It should not be assumed, however, that the Committee was entirely sure or unanimous concerning every rendering not so indicated." 
 
"To record all minority views was obviously out of the question." 
 
"The King James Version of the New Testament was based upon a Greek text that was marred by mistakes, containing the accumulated errors of fourteen centuries of manuscript copying." 
 
"It was essentially the Greek text of the New Testament as edited by Beza, 1589, who closely followed that published by Erasmus, 1516-1535, which was based upon a few medieval manuscripts." 
 
"The earliest and best of the eight manuscripts which Erasmus consulted was from the tenth century, and [yet] he made the least use of it because it differed most from the commonly received text; Beza had access to two manuscripts of great value, dating from the fifth and sixth centuries, but he made very little use of them because they differed from the text published by Erasmus." 
 
"We now possess many more ancient manuscripts of the New Testament, and are far better equipped to seek to recover the original wording of the Greek text. The evidence for the text of the books of the New Testament is better than any other ancient book, both in the number of extant manuscripts and in the nearness of the date of some of these manuscripts to the date when the book was originally written." 
 
The words are in plain English. The second paragraph says it all, "Yet, the King James Version has grave defects. 
 
Therefore, we must conclude the "King James Version" is NOT the Actual Bible sent by God to mankind. 
 
Contradictions in The Bible? 
 
First and foremost, let me be perfectly clear on the position of Muslims regarding the authenticity of the Holy Bible. It is a condition of faith for believers to believe in all of God's Books and scripture as stipulated by the Quran, the Last and Final Testament from Almighty God to mankind, that the previous scriptures, including of course the Old Testament (Arabic = Torah), the Psalms (Arabic = Zabur) and the New Testament (Arabic = Injeel) were all from Almighty God (Arabic = Allah) in their original form. The beginning verses of the Quran clearly spell out the position of the 'Believer' with regard to these scriptures. As the translation from Arabic may be rendered regarding the conditions of believers: 
 
"And they (believers) believe in what is being sent down to you (Muhammad, peace be upon him) and they believe in what has been sent down before (previous Holy scriptures to Abraham, Moses, David, Solomon, and of course Jesus, peace be upon them all)." 
[Noble Quran 2:4] 
 
Therefore, it must be established that Muslims do accept that Almighty Allah did send down many Holy Books and He did allow the people to alter, change, delete and make additions to these Books, and as such, they can not longer be considered as the "Word of God" in their present condition. This is something immediately agreed upon by all qualified Biblical scholars. 
 
Incidentally, there is sufficient evidence in the Quran to prove the remainder of the Bible still contains many of the original teachings and sayings of the prophets to whom the various scriptures were revealed. 
 
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From the previous chapter we can easily determine that the original source of the Bible, both the Old and New Testaments have been lost and are no longer extant in any language. What has remained and been referred to for translations, is in fact nothing more than old copies that do not necessarily agree with each other and there does exist in them obvious corruption in additions and deletions. Additionally, they are not complete and do not have full agreement of the scholars of the Bible as to their meanings. 
 
Just to offer a few of the many contradictions and errors of that which is being presented as the "Word of God" in the Bible I would like to quote the research of scholars of the Bible: 
 
VERSES THAT CONTRADICT THEMSELVES 
 
Genesis 6:3 and Genesis 11:11 - Life limited to 120 years? 
Genesis 32:30 and Exodus 33:20 - Jacob's life was preserved? 
Exodus 4:22 and Jeremiah 31:9 - Who was God's firstborn? 
Numbers 23:19 and Genesis 6:6-7 - Does God repent or not? 
2 Samuel 6:23 and 2 Samuel 21:8 - Did Michael have children? 
2 Samuel 8:4 and 1 Chronicles 18:4 - 700 or 7000 horsemen? 
2 Samuel 8:9-10 and 1 Chronicles 18:9-10 - Toi or Tou? Hadadezer or Hadarezer? Joram or Hadoram? 
2 Samuel 10:18 and 1 Chronicles 19:18 - 700 or 7000 charioteers? 40,000 horsemen or footmen? Captain's name? 
2 Samuel 24:1 and 1 Chronicles 21:1 - Who provoked David? 
2 Samuel 24:9 and 1 Chronicles 21:5 - 800,000 or 100,000? 
2 Samuel 24:13 and 1 Chronicles 21:11-12 - 7 or 3 years? 
1 Kings 4:26 and 2 Chronicles 9:25 - 40,000 or 4,000 stalls? 
1 Kings 5:15-16 and 2 Chronicles 2:2 - 3300 or 3600? 
1 Kings 7:26 and 2 Chronicles 4:5 - 2000 or 3000 baths? 
2 Kings 8:26 and 2 Chronicles 22:2 - 22 or 42 years old? 
2 Kings 24:8 and 2 Chronicles 36:9 - 18 or 8 years old? 3 months or 3 months and 10 days? 
Ezra 2:65 and Nehemiah 7:67 - 200 or 245 singers? 
Matthew 1:12 and Luke 3:27 - Who was Salathiel's father? 
Matthew 1:16 and Luke 3:23 - Who was Joseph's father? 
Matthew 9:18 and Mark 5:22-23 - Dead or not? 
Matthew 10:5-10 and Mark 6:7-8 - Bring a staff or not? 
Matthew 15:21-22 and Mark 7:24-26 - The woman was of Canaan or Greece? 
Matthew 20:29-30 and Mark 10:46-47 - One or two beggars? 
Matthew 21:1-2 and Mark 11:1-2 - What happened to the ass? 
Matthew 26:74-75 and Mark 14:72 - Before the cock crow once or twice? 
Matthew 27:5 and Acts 1:18 - How did Judas die? 
John 3:16 and Psalms 2:7 - Only begotten son? 
John 5:31 and John 8:14 - Was Jesus' record true or not? 
 
VERSES THAT CONTRADICT THE TRINITARIAN DOCTRINE AND/OR THE DIVINITY OF JESUS: 
 
Exodus 33:20, John 1:18, 1 Timothy 6:16 - No one saw God. 
Isaiah 42:8 - Do not praise and worship images. 
Isaiah 45:1 - "Anointed" does not mean "God". 
Matthew 14:23, 19:13, 26:39, 27:46, 26:42-44 - Jesus prayed. 
Matthew 24:36 - Jesus was not all-knowing. 
Matthew 26:39 - Jesus and God had different wills. 
Matthew 28:18 - All power was given to Jesus. 
Mark 1:35, 6:46, 14:35-36 - Jesus prayed. 
Mark 10:17-18 and Luke 18:18-19 - Jesus denied divinity. 
Mark 12:28-29 - God is one. 
Mark 13:32 - Jesus was not all-knowing. 
Mark 16:19 and Luke 22:69 - Jesus at the right hand of God. 
Luke 3:21, 5:16, 6:12, 9:18, 9:28, 11:1-4, 22:41 - Jesus prayed. 
Luke 4:18, 9:48, 10:16 - Jesus was from God. 
Luke 7:16, 13:33, 24:18-19 - Jesus was a prophet. 
Luke 10:21 - Jesus gave thanks. 
Luke 23:46 - The spirit of Jesus was commended to God. 
John 4:19 - Jesus was a prophet. 
John 4:23-24 - Worship in spirit and truth. 
John 14:28 - One was greater than the other. 
John 5:19, 5:30, 7:28, 8:28 - Jesus was helpless. 
John 5:20 - The Father showed the son. 
John 5:30 and 6:38 - Jesus and God had different wills. 
John 5:31-32 - Jesus' witness was not true. 
John 6:11 and 11:41-42 - Jesus gave thanks. 
John 6:32 - The Father was the provider, not the son. 
John 7:29, 16:5, 16:28 - Jesus was from God. 
John 7:16, 12:49, 14:24, 17:14 - Jesus' words were not his. 
John 8:42 - Jesus did not come of himself. 
John 10:29 - "My Father, which gave them me, is greater than all." 
John 14:1 - Jesus said, "...believe also in me." 
John 14:16, 17:1, 17:9, 17:11, 17:15 - Jesus prayed. 
John 14:31 and 15:10 - Jesus followed commands. 
John 17:6-8 - "I have given unto them the words which thou gavest me." 
John 20:17 - Jesus had a God. 
Acts 2:22 - Jesus was "a man approved of God." 
Romans 8:34 - Jesus was an intercessor. 
1 Timothy 2:5 - Jesus was the mediator between God and humans. 
 
Incidentally, these are really only some selections of contradictions and inaccuracies found in the modern versions of the Bible. There are many more but for the sake of time and space we have limited ourselves to those listed above. 
 
Again I would like to repeat, the Muslim must believe in all original texts coming from Almighty God. The only subject being discussed here is whether or not the Bible being offered today in the English language is in fact, the real "Bible". 
 
Who is The God of The Bible? 
 
"ONE" - SHOULD NOT BE TAKEN LITERALLY 
 
[Mark 10:6-9 and John 14:20, 15:1-7, 17:11, 17:18-23, 17:26] 
 
There are many verses in the Bible that speak of Jesus and God as being "one". 
But does this necessarily mean that Jesus is God? If you read the six selections above then you will see that we cannot take the word "one" so literally. If we do, then we are God, as Jesus said, "...they also may be one in us" and "...they may be one, even as we are one." What the Bible means when it says that Jesus is "one" with God is that he is extremely close to god, "as if" they are one. John 17:18-23 tells how we normal human beings can attain this "oneness" (or "closeness") with God by being "sanctified through the truth." Aside from this, neither the word "trinity" appears anywhere in the Bible nor any explanation of such a thing. 
 
"LORD" DOES NOT NECESSARILY MEAN "GOD" 
 
[Matthew 18:23-34, Luke 19:11-21, and John 20:26-29] 
 
Many of Jesus' disciples referred to Jesus as "Lord". Even Jesus himself said that he is their Lord. But does this mean that he is their God? If you read the three short stories above then you will realize that back in the Biblical time period most servants referred to their masters as "lord". This was a common practice because it showed honor and respect for a person of such high stature. 
 
"LORD" - A LOFTY TITLE 
 
Even today in many countries around the world such as England, "lord" is used in referring to kings, princes, and others who deserve such a lofty title. The disciples and followers of Jesus viewed him as their earthy master and themselves as his servants. He was a man from God who brought them God's message of truth, justice, and peace. Who could be more deserving of the title "lord" than Jesus Christ? Besides, "lord" is defined by Webster in many curious ways. 
 
A few of them are as follows: 
 
A man of high rank in a feudal society. 
A king. 
A general masculine title of nobility or rank. 
A man of renowned power. 
A man who has mastery in a given activity or field. 
 
Commenting on the word's history, Webster says that "lord" literally means 'guardian of the bread'. He continues, "Since such a position would be the dominant one in the household, lord came to denote a man of authority and rank in society at large." 
 
The Noble Quran also uses "lord" in the same context (see 12:23 and 12:41-42). This was simply the language of the time. 
 
The word "lord" does not render the person which it is being applied to as God. If this were the case, then many human beings in the Bible would have to be considered God. 
 
Does Bible Say 'Jesus is God'? 
 
JESUS DENIED DIVINITY 
 
[Mark 10:17-18 and Luke 18:18-19] 
 
These verses are most indicative of Jesus' position and real nature. The verse in Mark reads: 
 
"As he [Jesus] was setting out on a journey, a man ran up and knelt before him, and asked him, 'Good Teacher, what must I do to inherit eternal life?' Jesus said to him, 'Why do you call me good? No one is good but God alone." 
 
If you analyze this verse in truth you will see that Jesus, quite simply, is not God. If he was, why then would he say "No one is good but God alone"? Jesus did not want to be called "good" because he was not God. That title, as Jesus admits, belongs to none but God. 
 
This subject was actually a part of another book that I have been in the process of writing for a number of years. Considering the fact that I may never finish it, I have taken the liberty to put some of it down on paper and then compared it to findings of other Christian preachers who have come to Islam and you can read that online at: Son of God? 
 
What Does it All Mean? 
 
CONCLUSION 
 
If all of this has confused you it's probably because you've been trying to justify your belief in the Trinity. To believe in the Trinity goes against all of the teachings of Jesus, as well as the Bible. This is because the Trinity is a man-made doctrine that was drawn up several hundred years after Jesus. In this time period different interpretations of the Bible were causing serious debates among Christians. The various interpretations were, undoubtedly, due to human perversion of the original scriptures, poor preservation, and/or shoddy translations. One of the main things being questioned was the nature of God and Jesus. Was Jesus actually God, the son of God, or just a messenger? The Council of Nicaea was formed in an attempt to settle this dispute, and the Nicaea Creed (the Trinitarian doctrine) was subsequently hammered out. 
 
Again, as I stated in the beginning, this writing has not been complied to put down or destroy the true teachings of the Bible and the Prophets. I would like to quote from a version of the Bible wherein Jesus is represented as saying: 
 
"Think not that I came to destroy the Law [Torah] and the Prophets [prophethood]. I did not come to destroy them, but rather to fulfill them. For truly, I say to you, not an iota, not a dot, will pass from the Law until all is accomplished. Whoever then relaxes one of the least of these commandments [from the Law] and teaches men so, shall be called least in the Kingdom of heaven; but he who does them and teaches them shall be called great in the Kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven." [Matt. 5:17] 
 
It is wrong to assume that our beliefs are true simply because our teachers, preachers and parents have taught us something passed down to them by generations of forefathers before them. What I would invite all of us to do is to do research for ourselves and learn from reliable sources what is the origin of modern Christianity and what should be our perspective on true belief in general. We can only achieve this with open minds and hearts. 
 
So, may the Great God of the Universe guide us all with His perfect Guidance to all truth, Ameen. 
 
What to do Now? 
 
It is not at all logical to simply accept a belief system because it was passed down to you by your parents. After all, what if it is not correct? A system for belief should be based upon sound principles of reasoning and understanding, rather than feelings and emotions. 
 
As regards the Muslims treatment of Jesus, peace be upon him, it should be kept in mind that, although they do not hold him to be the 'son of god' in Christianity, he is definitely held in high esteem as great prophet, 'Miraculous birth" and also believe in the same unseen God that he referred to as "Your Lord and my Lord, your God and my God." 
 
Please take time to read the articles on this site. Print them out and share with others. Write to us and visit our website for more information about the world's largest and most compatible religions; Islam and Christianity. Research for yourself the Council of Nicaea and the preservation of the Bible, or lack thereof. 
 
There are a number of books which are easily accessible written by experts and scholars on the Bible which are very enlightening on this subject: 
 
"Who Wrote the Bible" - Richard Elliott Friedman [excerpts] 
"Who Wrote the Dead Sea Scrolls?" - Norman Golb 
"The Book of 'J'" - Harold Bloom & David Rosenberg 
"The Text of the New Testament - Its Transmission, 
Corruption, & Restoration" - Bruce M. Metzger 
 
Islam is truly and simply a complete way of life and set of rules taught by all the prophets to mankind, similar to Biblical teachings that were revealed to humankind after Jesus through the last and final prophet Muhammad. 
Why? Good Question... 
 
Bible a Close Look by Yusuf Estes <a href="http://www.guideus.tv/articles/bible" target="_blank">http://www.guideus.tv/articles/bible</a></div>

Close Look at the Bible by Yusuf Estes

First of all, let me begin by saying that I am a former Christian, preacher (Yusuf Estes), minister of music and organist for a long number of years in the Disciples of Christ Church, Baptist, Methodist churches and The Church of God. I totally and completely accepted the teachings and concepts of …

07Mar2016

Is Catholic Concept Of Mercy At Heart Of True Islam?

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Professor Saeed Khan, an expert in Islam, has said that mercy is central to the Muslim faith – a mercy with roots in Catholicism and which is opposed to the misguided, fundamentalist interpretations of some extremist groups. 
 
Mercy is “the core of Islam,” Saeed Khan told CNA in a Feb. 25 interview, adding that the Muslim concept of mercy “is actually an expansion of Catholic notions of mercy.” 
 
While the conventional understanding of mercy is typically “showing compassion and forgiveness for those in need,” in Islam mercy also means “a blessing and a gift,” he said. 
 
The concept of mercy as both a blessing and a gift shows God’s omniscience and omnipotence in the sense that mercy is proactively given, rather than simply reactively received by someone seeking forgiveness, Khan explained. 
 
Because of this, creation itself “is a mercy to mankind,” he said, adding that the various prophets throughout history, including, in his words, Adam, Noah, Abraham, Isaac, Ishmael, Jesus and Mohamed, “are also mercies on mankind because they have been the ones to transmit and convey the divine message.” 
 
Khan is a lecturer for Detroit-based Wayne State University’s Department of Near East and Asian Studies. He teaches courses on Islamic and Middle East History, Islamic Civilizations and the History of Islamic Political Thought. 
 
He was present in Rome as a speaker for a Feb. 25-26 conference organized by the Pontifical Council Cor Unum in celebration of the 10th anniversary of the publication of retired pontiff Benedict XVI’s first encyclical, “Deus Caritas Est,” meaning “God is love.” 
 
The document was published Dec. 25, 2005, just eight months after his election as Bishop of Rome. 
 
Conference participants came from all over the world to discuss the encyclical from theological and charitable perspectives, as well as the perspective of other religions such as Judaism and Islam. 
 
Khan himself spoke on the first day of the conference, offering participants his perspective on the Muslim understanding of mercy. 
 
In his comments to CNA, Khan said the Islamic concept of God’s closeness to humanity is that he “is closer to you than your own jugular vein.” 
 
This shows that a very intimate relationship that exists which can only be infused by love, he said. “So when Pope Benedict XVI mentioned in his encyclical that the primacy of love and how God then manifests that love then to his creation that is also an Islamic concept.” 
 
Khan said mercy is also closely linked to the concept of charity. In Islam, charity is “a devise of mercy” that goes beyond providing material needs such as food and clothing, but reaches the spiritual level, he said. 
 
As an example, he pointed to a famous saying of the Prophet Mohamed that “even a smile is a form of charity” since it forms a human connection. This is especially true, he said, at a time when humanity is becoming increasingly more impersonal, despite advancements in technology and communications. 
 
However, while mercy is “the core of Islam,” there is tragically a difference between “Islam as an ideal and Islam as it is applied and as it is practiced by people,” Khan said, noting that the same can be said of any religion. 
 
“Unfortunately there are people who will invoke the name of Islam to all kinds of unspeakable and egregious things,” he said. 
 
“Those may claim to be believers who act out in such vengeful and violent ways, but again, it is such an anomaly and such an aberration from the divine message that it’s very difficult to be able to say with a certain straight face that this is really what God intended.” 
 
The professor said that instead, to get to the heart of true Islam one has to go back to the sources of in order to see the real divine message and understand what God is really mandating. 
 
Mercy, Khan said, “is so embedded in Islam that in several places within the Quran it says ‘and establish regular prayer and charity.’” 
 
He noted how two of the 99 attributes Muslims recognize in God are “all-merciful” and “ever-merciful.” These phrases, he added, are invoked at least 17 different times during the five daily prayers Muslims recite throughout the day. 
 
The terms are also invoked by Muslims before they embark on “any act or deed,” so therefore the concept of an all-merciful God also exists in Islam, the professor explained. 
 
When it comes to verses in the Quran supporting vengeance and violence such as death by the sword, Khan said that Islam is “a totalistic religion” which also provides instructions on what to do in a time of war, persecution or when one’s life is threatened. 
 
He acknowledged that there are sanctions for war and for committing physical violence in the Quran, but said they are “a last resort,” and are heavily regulated to societies that would otherwise be “very unregulated, very anarchic, even more brutal than they already are.” 
 
Turning to the current Jubilee of Mercy, the professor touched on Pope Francis’ numerous affirmations that the Holy Year isn’t just for Catholics, but for people of all religions, including our “Muslim brothers.” 
 
When asked how Muslims can participate in the Jubilee, Khan said that one of the most important things to remember is that it’s not just God who is merciful, “but we who are his instruments on earth have an obligation as well as the opportunity to express that kind mercy.” 
 
He noted how the Quran speaks to two different audiences, namely, believers and non-believers, and that mercy is something that can and should be commonly expressed. 
 
“It is incumbent on Muslims to understand that when it comes to mercy, this is something that then binds both believers and all of humanity in the fact that mercy can be displayed, and should be displayed, to everyone,” he said. 
 
Source: <a href="http://www.eurasiareview.com/29022016-is-catholic-concept-of-mercy-at-heart-of-true-islam/" target="_blank">http://www.eurasiareview.com/29022016-is-catholic-concept-of-mercy-at-heart-of-true-islam/</a></div>

Is Catholic Concept Of Mercy At Heart Of True Islam?

Professor Saeed Khan, an expert in Islam, has said that mercy is central to the Muslim faith – a mercy with roots in Catholicism and which is opposed to the misguided, fundamentalist interpretations of some extremist groups. Mercy is “the core of Islam,” Saeed Khan told CNA in a Feb. 25 interview, …

05Mar2016

Man removed from UK flight over 'prayer' message on phone

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A British man was removed from a plane by armed police at Luton airport after a fellow passenger read a message on his mobile phone about “prayer” and reported him as a security threat. 
 
Laolu Opebiyi, 40, from London, said he was forced to hand over his phone and supply his password in order to establish his innocence after he tried to arrange a conference call prayer with friends using WhatsApp. 
 
A detective subsequently questioned and cleared Opebiyi but the pilot refused to allow him back on to the easyJet flight to Amsterdam last Thursday and he was forced to wait more than three hours for the next scheduled departure. 
 
The Nigerian-born Christian believes the passenger next to him assumed he was a Muslim and jumped to the conclusion that he may be a terrorist. 
 
“That guy doesn’t know me and within two minutes he’s judging me,” he told the Guardian. “Even if I was a Muslim, it was pretty unfair the way I was treated. I don’t think anyone, irrespective of their religion should be treated in such a way. 
 
“If we keep on giving into this kind of bigotry and irrational fear, I dare say that the terrorists will have achieved their aim.” 
 
Opebiyi, a business analyst, said that as they awaited the plane’s 6.45am departure, his fellow passenger asked him: “What do you mean by ‘prayer’?” Taken aback that he had been reading over his shoulder, Opebiyi explained that he was arranging to pray with friends. 
 
About two minutes later, the male passenger went to the front of the plane and began a conversation with the cabin crew, Opebiyi said. The man was taken to the door of the cockpit and returned 15 minutes later, telling Opebiyi that he was getting off the plane because he felt unwell. A few minutes later, two armed officers entered the plane. They asked Opebiyi for his phone and told him to remove his belongings and accompany them off the plane and into the terminal building. 
 
After an officer confirmed that he was being questioned because of what happened with the other passenger, Opebiyi explained that he was a Christian, showing them a copy of the Bible in his bag. “They asked me which church I attend and how long I have been going there,” he said. “They also ask if I have ever thought about changing my religion to which I replied ‘no’.” 
 
They also asked him about the name of the conference call prayer group, which was “ISI men” – an acronym for “iron sharpens iron”, from the Bible quote “As iron sharpens iron, so one person sharpens another”. The Guardian understands that the passenger who reported Opebiyi may have misread this as “Isis”. 
 
An officer eventually told Opebiyi that he was in the clear but that the pilot had said he should take another flight. He suffered further humiliation when an officer accompanied him to the easyJet desk to help him get on the next flight and seven other passengers from the 6.45am flight, who had left the plane because of security fears, also joined the queue. 
 
Opebiyi said one of them spotted him and said: “If he is on the next flight, I am not getting on the flight.” He said the officer took the female passenger aside and explained the situation. Before Opebiyi boarded the 10.25am flight, the officer shook his hand and expressed sympathy for his ordeal, he said. 
 
But he now fears he is on a terrorist watchlist because when he returned the next day from his business trip, the electronic passport gate did not let him through and he had to speak to an immigration officer before proceeding. 
 
“Someone felt I was a terrorist because they saw the word ‘prayer’ on my phone and now I stand in uncertainty about my freedom of movement in and out of the United Kingdom,” he said. 
 
A Bedfordshire police spokeswoman confirmed that its officers removed an individual from the flight but “were satisfied that there was no concern around the passenger travelling”. 
 
An easyJet spokesman said: “The safety and security of its passengers and crew is our highest priority which means that if a security concern is raised we will always investigate it as a precautionary measure. We would like to apologise for any inconvenience caused to the passenger.” 
 
Source: <a href="http://www.theguardian.com/uk-news/2016/mar/03/man-removed-easyjet-flight-luton-prayer-message-phone?CMP=share_btn_tw" target="_blank">http://www.theguardian.com/uk-news/2016/mar/03/man-removed-easyjet-flight-luton-prayer-message-phone?CMP=share_btn_tw</a> 
 </div>

Man removed from UK flight over 'prayer' message on phone

A British man was removed from a plane by armed police at Luton airport after a fellow passenger read a message on his mobile phone about “prayer” and reported him as a security threat. Laolu Opebiyi, 40, from London, said he was forced to hand over his phone and supply his password in order to est…

03Mar2016

"Some Muslim teaching is closer to Christ than some churches" remarks Pastor

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Steve Chalke, pastor and founder of the Oasis charity, has told Christian Today he believes parts of Islamic theology better reflect God's character than some Christian teaching. 
 
In an interview to coincide with the release of his new book Radical, Chalke explained how he had come to the conclusion "Muslims and Christians worship the same God". 
 
Within Christianity there are vastly different interpretations of God, Chalke said, citing issues such as human sexuality, women bishops and speaking in tongues on which he disagrees with some other Christians. 
 
"As individuals we all worship different shades of the same God," he told Christian Today. 
 
"There are Christians who worship a militant, violent God. There are Christians who worship a God who doesn't want women in leadership. There are Christians who worship a God who says if you are gay you will burn in hell. There are Christians who worship a God who does not believe in global warming." 
 
He added: "I don't separate from them even though they have a very different take on God's character from me." 
 
He cited the theologian Miroslav Volf, who took a similar line in his book Allah: A Christian Response. 
 
Chalke went on to describe certain elements of Islamic belief such as the theology of ummah or community, which he found "very attractive". 
 
"I know some emphases in Islamic teaching come closer to the teaching of Christ and the Bible than some teaching in Western churches," he said. 
 
He made it clear he did not believe Christianity and Islam were the same but said they worship different interpretations of one God, or Allah (the Arabic term for God). 
 
"Ultimately the full interpretation of who Allah/God is can be seen through Jesus," he told Christian Today. 
 
"Islam and Christianity are two very different faiths and there are huge differences between the two." 
 
But Chalke insisted there was significant common ground that must be explored. 
 
"If we say Islam is an evil religion and they worship a different God and Christianity is the only way to heaven then we are heading for World War Three," he said. 
 
He said "tabloid" representations of Islam were permeating the Church. 
 
"If we went into a pub tonight and asked people what Christians believe they would say six-day creationists, anti-gay, anti-abortion, boring, if you die before you're baptised you will go to hell. The tabloid media have led people to misunderstand Christianity and pastors now have to spend half their time de-mythologising Christianity. 
 
"What we don't realise is the media are selling us the same lie about Muslims," he said. He added: "The problem is we don't know any Muslims. Everyone is scared of Muslims except the one who sits next to them at work". 
 
Chalke's new book explores how people are radicalised and defends Islam, arguing "negative radicalisation is not an Islamic problem but a human one". He calls for a different approach where young people are given a story "as radical as that of the extremists' story". 
 
"The answer to radicalisation is radicalisation," Chalke said, explaining he wanted to "radicalise every young person" with a positive story of "belonging, identity, self-worth, and purpose". 
 
Source: <a href="http://www.christiantoday.com/article/steve.chalke.some.muslim.teaching.is.closer.to.christ.than.some.churches/79712.htm" target="_blank">http://www.christiantoday.com/article/steve.chalke.some.muslim.teaching.is.closer.to.christ.than.some.churches/79712.htm</a> 
 </div>

"Some Muslim teaching is closer to Christ than some churches" remarks Pastor

Steve Chalke, pastor and founder of the Oasis charity, has told Christian Today he believes parts of Islamic theology better reflect God's character than some Christian teaching. In an interview to coincide with the release of his new book Radical, Chalke explained how he had come to the conclusion…

02Mar2016

Why give to charity? What Muslims and Catholics have in common

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Organized religions have traditionally played a major role in charitable works — Christian and Muslim organizations have long established schools, hospitals and social service organizations. 
 
Catholic Charities USA reported that it spent more than $4 billion to serve over 10 million people in 2013 alone.. Social services have similarly been a central focus of Islamist social and political mobilization for decades.

The willingness of religious individuals to contribute to these charitable activities poses a little recognized challenge to conventional social science explanations, however. 
 
One of the most influential political science approaches to such contributions highlights the need for monitoring and sanctioning mechanisms in groups in order to elicit the contributions and cooperation of individuals towards a public good. 
 
But our recent article offers evidence that this is not in fact how religious individuals understand why they give. To find out how members of different religious communities think about their charitable giving, we conducted 218 semi-structured interviews in Catholic parishes and Muslim associations in four cities (Paris, Milan, Dublin and Istanbul). For Catholicism, we focused on a parish in each city. For Islam, we chose a cultural association affiliated with the Turkey-based Gülen movement in each city. 
 
Read entire article here: <a href="https://www.washingtonpost.com/news/monkey-cage/wp/2016/02/03/why-give-to-charity-what-muslims-and-catholics-have-in-common/" target="_blank">https://www.washingtonpost.com/news/monkey-cage/wp/2016/02/03/why-give-to-charity-what-muslims-and-catholics-have-in-common/</a> </div>

Why give to charity? What Muslims and Catholics have in common

Organized religions have traditionally played a major role in charitable works — Christian and Muslim organizations have long established schools, hospitals and social service organizations. Catholic Charities USA reported that it spent more than $4 billion to serve over 10 million people in 2013 a…

29Feb2016

The Relationship Between Muslims and Non-Muslims

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In the Name of Allah, Most Gracious, Most Merciful. 
 
Today, our topic is about one of the most important Islamic topics because it answers many questions we often raise. This is a practical topic because we interact with Non-Muslims on a daily basis. We should understand the nature of the Muslim/Non-Muslim relationship, and its goals and guidelines. 
 
We touched upon this topic many times in the past. But today, we will talk about it again because of its importance. When we understand it clearly, it will affect our behavior and presence in this country, and it will guide our relationship with Non-Muslims. 
 
We must first ask ourselves, what is the Islamic goal behind our relationship with Non-Muslims? 
 
It is, “To convey the message of Islam to all people, to deliver it freely, to insure the freedom of religious beliefs, and to establish justice on earth within the system of Islam.” 
 
This goal is a divine obligation prescribed by Allah (S.W.T) upon us. He (S.W.T.) holds this Ummah responsible and accountable for establishing these goals. Allah (S.W.T) said in surat Al-Baqarah, what can be translated as, "Thus We have made you (Muslims), a just (and the best) nation, that you be witnesses over mankind, and the Messenger (Muhammad) be a witness over you…”(Verse 143) 
 
Allah (S.W.T.) also honored this Ummah when He made it the best Ummah to rise to perform this obligation. Allah (S.W.T) said in surat Al-Imran, what can be translated as, "You (Muslims) are the best of peoples ever raised up for mankind, you enjoining what is good (Al-Ma'roof) and forbidding what is evil (Al-Munkar), and you believe in Allah…”(Verse 110) 
 
Each relationship with Non-Muslims, whether they are on the personal or state level, should be to achieve this goal. Islam orders us to strengthen this relationship with Non-Muslims and to eliminate anything that will weaken or make it harder to achieve this goal. 
 
The life of the prophet Muhammad (S.A.W.) and the lives of his companions are full of great examples that promote good relationships with Non-Muslims. Islamic history is full of evidence that shows that Muslims have maintained good relations with Non-Muslims for many centuries. Because these Muslims dealt with others in good manners, they were able to conquer nations and lands. Muslims did not overcome these nations with the strength of weapons and large armies. Some lands were conquered without a single soldier—in fact, they were conquered by Muslim merchants who carried goods and good manners. These manners opened the minds and hearts of the people who came into Islam by the masses. Because of the good manners of these merchants, today we witness the largest Muslim populations in Indonesia and Malaysia. 
 
Peace, tolerance, compassion, and good relationships are the normal, and original state between Muslims and Non-Muslims. Islam promotes and protects this good relationship. Animosity and war are exceptions to this original state, when these exceptions do not exist, then we should return to the original peaceful state. 
 
Allah (S.W.T) said in surat Al-Mumtahinah, what can be translated as, "Allah does not forbid you (Muslims) to deal justly and kindly with those who have not fought against you in accounts of your religion and who do not drive you out from your homes. Verily, Allah loves those who deal with equity.” (Verse 8) 
 
This great verse clearly states the normal and original state for a good relationship between Muslims and Non-Muslims. Allah (S.W.T.) did not prevent us (Muslims) from establishing good relationships with Non-Muslims. He clearly says that our relationships with Non-Muslims should be based on the best morals and justice with those who declared peace upon us and did not fight us. 
 
The Noble Quran uses the word, “Bir,” which is typically used to describe the highest relationship one could have with parents. The Quran also uses “Bir” to describe the type of relationship we should have with Non-Muslims. “Bir” includes all the good things that a relationship should have, and excludes all the bad aspects of a relationship. For that reason, Muslim scholars said that “Bir” is the foundation of the relationship between Muslims and Non-Muslims. 
 
This verse was revealed after the story of Asma’ and her mother. Imams Bukhari, Muslim and Ahmad reported that Asma’ the daughter of Abu Bakr (R.A.) said: “My mother came to me while she was still a polytheist, so I asked Allah’s Messenger (S.A.W.), “My mother, who is ill-disposed to Islam, has come to visit me. She wants something from me. Shall I maintain relations with her?” He (S.A.W.) replied, “Yes, maintain relations with your mother.” 
 
After Imam At-Tabari mentioned various opinions for the explanations of this verse, his final conclusion was that: “The most correct opinion in understanding this verse is that Muslims should be just, fair, and have the best relationship with all Non-Muslims who ‘do not fight against us on account of our religion and do not drive us out of our homes.’ This includes people of all faiths and sects and the support of this correct opinion came from the story of Asma’ with her mother.” 
 
Sayyid Qutb also attempts to explain this verse, saying that: 
 
“Islam is a Deen of peace and a conviction of love. It is a system that has compassion to all people. It gathers all people (Muslim and Non-Muslim) under the banner of Allah like brethren in accord and love. There is no obstacle that prevents this from happening except an aggression from its enemies against it and its people. If those enemies show peace, Islam does not want animosity or to start it. Even when the enemies still show animosity, Islam always looks for ways to bring the relationship to normalcy through great conduct and justice.” 
 
He continues: “Islam allows Muslims to seek accord and love with Non-Muslims who did not fight them for their religion and expel them from their lands.” 
 
He continues: “Islam makes peace as the normal relationship between Muslims and Non-Muslims. This relationship is not distracted except with an aggression that must be dealt with, a breaching of truce, an obstacle in the face of delivering the message of Islam, shackling the freedom of religion. Other than that, the relationship is a relationship of peace, love, justice for all people.” {In the Shade of Al-Qur’an, 6:3544.} 
 
From all that we have just heard, we should understand that the normal relationship between Muslims and Non-Muslims should be based on the best morality and justice, except with the exceptions mentioned. If we fail to establish this relationship, then we are committing aggression and injustice, and Allah (S.W.T.) does not love transgressors and unjust people. 
 
There are many things that we can do to establish tolerance, compassion, and justice in relationships with Non-Muslims. Some of these things are: 
{See the book Fiqh of Muslim Minorities. By Khalid AbdulQader, from pages 574 to 591} 
<ul style="text-align: left;">
<li>Greeting, handshaking, hugging, and exchanging visits with them in their homes and places of worship. Also, welcoming them in our homes and our mosques.</li>
<li>Accepting their invitation, offering them a meal.</li>
<li>Offering congratulations in happy occasions like weddings, having a newborn, and etc…</li>
<li>Exchanging gifts with them, but not giving them gifts during their holidays.</li>
<li>Tashmeetu Al-Ates: If a non-Muslim sneezes and says, “Allah be praised” Then we should say, “May Allah guide you and make you in a good condition.”</li>
<li>Visiting their sick people, and asking Allah (S.W.T.) for their recovery and their guidance.</li>
<li>Offering condolences when they are struck by any disaster, tragedy, or death. But, do not ask for Allah’s mercy on their death.</li>
<li>Collaborating with them in all good things.</li>
</ul>
We must also pay attention to the following when we deal with Non-Muslims: 
<ul style="text-align: left;">
<li>We must not be pleased with their disbelief.</li>
<li>We must not give them support against a Muslim when that is done unjustly.</li>
<li>We must not imitate them in their rituals, or in what is considered specifically from their own characteristics like clothing, hairdos, etc…</li>
<li>We must not congratulate them on their holidays or their rituals with any statements that may give acceptance to their practices. Other statements are permissible.</li>
<li>We must not participate or give them gifts on their holidays.</li>
<li>We must not attend any event where there is blasphemy against Allah (S.W.T.) and His verses.</li>
</ul>
Lastly, bear in mind that everything I mentioned here is based on evidence from the Qur’an or the Sunnah of the prophet Muhammad (S.A.W.). If we keep these things in mind in our relations with Non-Muslims then we reflect a brighter picture of Islam and Muslims. This is the key to giving successful dawah. 
 
Friday speech delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh, NC on March 29, 2002 
 
<a href="http://www.islam1.org/iar/imam/archives/2002/03/29/the_relationship_between_muslims_and_nonmuslims.php#more" target="_blank">http://www.islam1.org/iar/imam/archives/2002/03/29/the_relationship_between_muslims_and_nonmuslims.php#more</a></div>

The Relationship Between Muslims and Non-Muslims

In the Name of Allah, Most Gracious, Most Merciful. Today, our topic is about one of the most important Islamic topics because it answers many questions we often raise. This is a practical topic because we interact with Non-Muslims on a daily basis. We should understand the nature of the Muslim/Non…

24Feb2016