The Trinity

From WikiIslam

Contrary to popular belief, the Biblical concept of the Holy Trinity is not only true, but it was copied-over into the Koran, on numerous occasions.

In order to demonstrate this fact, let’s direct our attention to one of the quintessential Koranic ayahs used by Muslims as evidence against the Biblical Trinity, 4.171, and see exactly what the intended message really is.

4.171 contains a veritable gold mine of Biblical concepts, however, for this study we will concentrate on examining what it states regarding The Trinity.

4.171…

4.171 You The Book's family, certainly do not go beyond the limits in your faith, and they do not say on “allah” except The Truth (is) only The Messiah Jesus, Mary's son, “allah’s” messenger, and his Word, cast forth to her, Mary, and Spirit from him; so believe on account of “allah”, and His messengers, and certainly they say: "Three." Refrain (it is) agreeable certainly your only “allah” one god glory be to him, that He has certainly been his Son, truly his what in the heavens and in the earth and He sufficed on account of “allah”, a witness.

The key term utilized is the word “thalathatun”.

Defining the term…

ثلثة = “thalathatun”

“thalathatun” definition:

A noun of a number. Three. It is said that when it means the things numbered, not the amount of the number, it is imperfectly decl., being regarded as a proper name.

It comes from the root “thalatha” (tha-lam-tha), which means he took the third of the goods, or property, of the people, or company of men; to take a third part of a thing. He made twelve to be thirteen. A third, a third part or portion.

References:

An Arabic-English Lexicon, E.W. Lane, volume one, pp. 347 - 349

The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 83 – 84

Concordance of the Koran, Gustav Flugel, p. 40

Occurrences of “thalathatun” in the Koran: 2

Locations: 4.171, 18.22

Per the classic definition; the things being numbered, are regarded as a proper name.

Well…what is being numbered in 4.171…?

Let’s look…

It is clear from the text that Jesus is both Mary’s and (in this case) “allah’s” Son.

Same as copied from the Holy Bible.

Observe that Jesus (The Messiah) is not merely “allah’s messenger; but he is also “wa” his Word.

Same as copied from the Holy Bible.

Furthermore, the “allah” of the Koran is shown to have a Spirit which is also imputed into Jesus.

Same as copied from the Holy Bible.

Thus….we have just witnessed three elements of “allah”.

Now...look what is stated next…

“…Refrain from saying: "Three..."

Why should we not say that “allah” is three when we were just told of three elements that pertain to him….?

Here’s why…

Because…

“allah (is) one allah”

Thus…it is crystal clear that not only does this ayah (among other things) proclaim the Biblical Trinity – but it also is an admonishment to refrain from stating that “allah” is the result of a proper name that emanates from counted things - as these things are ONE!

Now we can understand that the authors who penned this ayah indeed understood the concept of the Biblical Trinity.

Sura 53

Sura 53 exemplifies that the Koranic authors understood the Biblical Trinity…

علمه شديد القوى

AAallamahu shadeedu alquwa

53.5 He taught him, Lord of the mighty powers.

Summary of 53.5:

• The opening chapter of Revelation informs us that John’s witness is “martureo”, i.e. “affirming that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration”

• The teaching is done by Jesus Christ

• Jesus taught “him”

• Jesus taught John

• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one

• This greeting, from the one God, is from:

1. Father

2. Son

3. Spirit

• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration

• 53.5 begins by using the word “AAallamahu”, which means, “He taught him”

• All Koranic usages of the word “AAallamahu”, & “waAAallamahu” refer exclusively to “allah”

• Hence, we have yet another classic example of the “allah” of the Koran attempting to emulate the deity position occupied by Jesus Christ

1. Jesus taught him

2. “allah” taught him

• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa”, which is rendered “Lord of the Mighty Powers”

• Interestingly, per the classic definition, “shadeedu” can be applied to a man

• Special note goes to “alquwa”, which is plural – not singular

• Observe what has just occurred in this sura:

1. The singular inspiration source, as defined in 53.4, is confirmed as “allah”

2. 53.5 describes “allah” as being Lord of the Mighty powers (plural)

3. “Allah” is singular, and yet plural

• Amazing as it is, the authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah”

Next…

ذو مرة فاستوى

Thoo mirratin faistawa

53.6 Lord of one action, so to be equal.

Summary of 53.6:

• The opening chapter of Revelation repeatedly tells us of the Triune nature of the One God

• The God revealed in Revelation is Uniplural in nature

• Just as 53.5 describes a singular Lord with plural powers; 53.6 continues to describe this singular Lord via usage of the singular demonstrative pronoun “thoo”

• The overwhelming Koranic usage of “thoo” pertains to “allah”, and is best rendered “Lord of”, as it pertains to something in possession

• 53.6 tells us that the thing in possession is of one action (mirratin)

• This “one action” is juxtaposed to the copulative particle “fa”, which indicates either definite cause and effect, or a natural sequence of events

• The one-action cause (“mirratin”) has the effect of “istawa”, which is singular, in the perfect tense (completed action), and indicates “it was made, or became, symmetrical; congruous, or consistent in its several parts”

• All of this applies to the Lord (i.e. Jesus)

• Further, the only other Koranic location of “faistawa” occurs in 48.29 and specifically refers to Jesus’ Parable of the Growing Seed

• Thus, we have further Koranic confirmation that the singular Lord actually consists of a plurality that functions with a singular action

Sura 81

Sura 81 exemplifies that the Koranic authors understood the Biblical Trinity…

ذي قوة عند ذي العرش مكين

Thee quwwatin AAinda thee alAAarshi makeenin

81.20 Lord of power in the presence and possession of the throne, the established one

Summary of 81.20:

• Revelation tells us that the Lamb (i.e. Jesus) occupies the Throne of God

• 81.20 builds upon 81.19 by informing us that His Word (i.e. Jesus) with the Holy Message, is “thee” (genitive case) in possession of “quwwatin” (singular), or the one (and only) power

• Amazingly, in addition to “quwwatin” referring to power or strength, it also has the meaning “and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread”

• Thus, “quwwatin” conveys the idea of two (or more) things intertwined to become one thing

• Revelation informs us that the Lamb is in the “mesos”, or midst of the “thronos”, or throne

• Likewise, 81.20 tells us that He is “inda” (A particle used as a preposition to denote time and place), or in the presence of “alAAarshi”, or the throne

• There are numerous Koranic examples where allah is “Lord of the throne”; thus, when the Word (i.e. Jesus) is referred to as Lord of the Throne – there can be no doubt that Jesus is God

• 81.20 specifically utilizes “thee” twice in this one ayah; the first is to signify possession of the singular power of the Word, and the second is used to signify the possession of the throne by the Word

• Revelation tells us that the one sitting on the throne is of the appearance of “sardinos”, or a reddish brown variety of chalcedony

• Interestingly, 81.20 describes the “arshi”, or throne as “a red sapphire, which glistens with the light of the supreme”

• 81.20 closes by mentioning “makeenin”, or the established one, from the root “makuna” (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty

• There can be no doubt that the authors of the Koran copied the Book of Revelation, and, more importantly, that they understood who the Biblical Jesus is. Revelation clearly shows us the deity interchangeability between God and Jesus, as they are one in the same. Ironically, this ayah also demonstrates the same exact thing by showing that the two are, in fact, one in the same

Next…

مطاع ثم أمين

MutaAAin thamma ameenin

81.21 Obeyed one there, Amen

Summary of 81.21:

• Revelation tells us that the Lamb (i.e. Jesus) not only occupies the Throne of God, but that He is “lat reuo”, or served, as well as “aineo”, or praised, and “proskuneo”, or worshiped , and “phobeo”, or feared as God, as well

• 81.21 continues with 81.20 by informing us that His Word (i.e. Jesus) not only occupies the Throne of God, but that He is “mutaAAin” (singular), or the “obeyed one” – that He is entitled to be obeyed

• A survey of the Koran yields 37 ayahs that mention that both allah and his messenger (i.e. Jesus) are to be obeyed

• Hence, the proclamation in 81.21 of a singular obeying at the throne is to be expected

• Revelation describes the worshiping of God on the Throne with the added suffix of “Amen”

• Interestingly, 81.21 also follows suit by adding its own “ameenin”, or Amen

• Revelation also describes the worshiping of God on the Throne with the added suffix of “allelouia”, or praise ye Lord

• “Ameenin”, in 81.21, can also mean “O’Lord”, as it is one of the names of God – thus adding additional support to Jesus being God Almighty