To what extent is a Christian’s belief of God who believes in trinity acceptable and valid?

Details of the Question
To what extent is a Christian’s belief of God who believes in trinity acceptable and valid?
The Answer

Dear Brother / Sister,

Belief is a whole. One who believes in all of the six pillars of belief is called a believer. Anybody who does not believe in even one of these principles or a person whose belief is not compatible with Islam cannot be called a believer in the Quranic sense.

The belief of oneness (Tawheed) is essential in the Quran. It means Allah is One; He is free from needing any partners or helpers in his essence, attributes, and actions. Any belief that contradicts this principle of oneness is shirk (polytheism). Such of belief is not acceptable in the eye of Allah.

As is known, religions are divided into three: heavenly religions, distorted religions, and wrong religions.

“The Religion before Allah is Islam.” (Aal-i Imran, 3:19)

According to the clear decree of the Quranic verse, false religions that are the products of human mind as well as Judaism and Christianity, which lost of their heavenly characteristics by the distortion of the Torah and the Bible, are not valid in the eye of Allah.

“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost.” (Aal-i Imran, 3:85)

When the word religion is used, belief comes to mind first followed by worship. Accordingly, it means belief in God, the understanding of angels, holy books, prophethood, life after death and qadar (predestination) in other belief systems are not compatible with the truth fully.

The rule “If something is definite, it is definite with all of its requirements” is well-known. There are indispensable parts, that is to say, characteristics and conditions for a thing. You cannot think of this particular thing with the absence of those things. For example, when the word spirit is used, life is an indispensable part of it. You cannot think of life without spirit.

Another important creed rule is “Belief does not accept disintegration.” That is to say, one cannot believe some of the principles of belief and disbelieve others. For example, “one who believes in Allah” but “not in the hereafter” is not considered as a believer. It cannot be said that he is a believer in Allah but an unbeliever in the hereafter, by making a dual classification. Similarly, belief in Allah is also a whole.

A person who says, “I believe in Allah but I do not accept that He is pre-eternal” actually believes in a deity he imagines in his mind, not Allah.”

According to these two rules, it is necessary to believe in all of the six principles of belief as the Quran states in order to have a valid belief in Allah. For, it is the perfect book that introduces Allah to humans and jinn; and it is the only heavenly book that has not been distorted.

As is known, the attributes of Allah are divided into two as dhati (personal) attributes and subuti (immutable) attributes.

Personal attributes of Allah are “Wujud (existence)”, “Qidam (eternity)”, “Baqa (everlastingness)”, “Mukhalafatun lil-Hawadith (non-resemblance of the creation)”, “Qiyam bin nafsih (self-existence)”, “Wahdaniyyah (oneness)”. Existing with a necessity being, being eternal and everlasting, not resembling any others, existing because of Himself and not being in need of any beings and being the only One are the attributes that cannot be ascribable to any other deity other than Allah.

Immutable attributes of Allah on the other hand are “Hayah (life)”, “Ilm (knowledge)”, “Iradah (will)”, “Qudrah (power)”, “Sam (hearing)”, “Basar (sight)”, “Kalam (speech)”, “Takwin (creating)”. The only One who has the attributes of life, knowledge, will, power, hearing, sight, speech and creating is Allah. When we say “La Ilaha Illallah”, we express all of these attributes.

When belief in Allah is mentioned, all of these attributes are understood. When even only one is not believed, it cannot be belief in the Quranic sense.

When we have a look at the verses that include the decree; “There is no god but He”, we see that different messages are given prior to and just after this divine decree. Let us view some of them:

“They do blaspheme who say: God is one of three in a trinity: for there is no god but One God (Allah).” (al-Maidah, 5:73)

It means those who believe in trinity deny and move away from the truth.

“Say: O men! I am sent to you all, as the Messenger Allah, to whom belongs the dominion of the heavens and earth: there is no god but He: It is He that gives both life and death.” (al-Araf, 7:158)

Therefore, the belief of a person who believes in a deity who is not the owner of the heavens and earth, who is mortal and in need of help from Allah to resurrect in the Day of Judgment or one that ascribes partners to Allah cannot be considered as true belief in Allah.

“Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment about which there is no doubt.” (an-Nisa, 4:87)

The one who is unable to gather people on the Day of Judgment Day cannot be a deity.

“He it is who shapes you in the wombs as he pleases. There is no god but He, the Exalted in Might, the Wise.” (Aal-i Imran, 3:6)

The one who is unable to shape humans in the womb as Allah wishes cannot be called a deity.

“And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back.” (al-Qasas, 28/88)

No being that is bound to perish is a deity.

“Is there a creator other than Allah to give you sustenance from heavens or earth?” (Fatir, 35:3)

Allah, who provides our livelihood by running the Heaven and the Earth together in proper order just like a factory, is one. It is impossible to believe that being who does not have that power is a deity.

“Say: He is my Lord! There is no god but He! On Him is my trust, and to Him do I turn!” (ar-Rad, 13:30)

The belief of those who repent before slaves thinking that they can forgive sins cannot be considered as belief in the Quranic sense.

Another verse about Tawheed:

“He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things” (al-Hadid, 57:3)

A being that has a beginning and an end, and that is under the control and authority of Allah with everything cannot be called a deity.

There are so many lessons to be taken from these verses by those who believe in trinity. Hz. Isa (Jesus) is a slave. However, he is a slave honored by prophethood.   His mother was a righteous woman who was honored to be the mother of a prophet. It is so hard to say that those who go to extremes by attributing deity to them have belief in Allah in the Quranic sense.

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