Who God is (chapters 6-appendix 13)
CHAPTER SIX
THE NAME & GLORY OF GOD
A comparative study of the teaching about God in both
the Qur’an and the Bible
[All Qur’an quotations are from A. Yusuf Ali’s translation unless otherwise noted. All Bible quotations
are from the English Standard Version (translation) unless otherwise noted]
We will be looking at the following topics related to this subject:
A. God’s Name
B. God’s Glory
C. Conclusions
Under each topic we will look first at what Islam teaches and then what the Bible says.
A. GOD’S NAME: Obviously the purpose of a name is to identify a particular being
or object. It is a symbol used to represent that being’s unique character and work/function. The name
serves to identify and set apart that one from all others. A person’s name becomes a representation
of that person’s reputation, of his/her actions and character – of who he/she is.
In some cultures a name identified the occupation of the family, such as Cooper (barrel maker) or
Smith (blacksmith). In other cultures it shows the clan or nationality, such as Qurashi (of the Arabic
Qurash tribe) or Levi (of the Jewish tribe of Levi). Some parents name their child after its father or
some other beloved family member, hoping the child will become like that person. Others name their
child after a famous person they admire, such as Cambyses, an ancient Persian King. Still others
choose a name for their child because their aspirations for that child are expressed in the meaning of
that word, such as Bahadur which means brave in Hindustani. And others choose a name simply
because they like its sound.
Regardless of how a name is chosen, that name eventually becomes synonymous with that person,
with his life, his work and actions and his character. We say, ”He made a name for himself.” Names
such as Abraham Lincoln, Mahatma Gandhi, Joseph the son of Jacob or Genghis Khan immediately
bring to our mind the way those people treated others, the kind of character they had and the good or
bad things they did.
With regard to God’s names, they all have meaning and are intended to describe Who He is. They
involve both His works (His awesome abilities) and His ways (His amazing character or being) and
they help us glorify Him. God’s names essentially mean His reputation or fame:
ISLAM:
1. ARABIC NAMES FOR GOD IN THE QUR’AN: There are four words in the Qur’an
that are specified as names for God. Two are very prominent, and the other two are each
mentioned only once:
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a. ALLAH (The God): The Arabic word, “Allah” is found about 3000 times in the
Qur’an, and is considered to be God’s personal name, describing His essence. Most
other “names” seem to be his attributes. Many scholars believe Allah is derived from the
combining of the words “al” (the) and “illah” (deity, god), meaning, “The God” (Others say it
is borrowed from the Aramaic word “alah”). This emphasizes that He is the one and only
God, and is consistent with the creed of Islam, which says, “There is no illah except Allah”
(“There is no god but The God”).
“… no god is there but the one God, supreme and irresistible… a message supreme… ” (Sura
38:65,67)
[See chapter 1 for more details about the name Allah]
b. RABB (Lord): The Arabic word, “Rabb” (pronounced “Rub”) is used 981 times in the
Qur’an. It is more of a title than a personal name and is used only of God (not of men like
the word “Lord” is used in English). In the Qur’an God is called the Lord of 21 specific things:
“Lord of the worlds” 33 times
“Lord of the heavens and earth” 11 times
“Lord of the Throne” 10 times
“Lord of Retribution” 4 times
“Lord of grace abounding.” (graciousness, mercy) 4 times
“Lord of Moses and Aaron” 4 times
“Lord of the seven heavens” 4 times
“Lord of Mankind” 4 times
“Lord of the East and the West, and all between” 3 times
“Lord of Power” 2 times
“Lord of bounties unbounded” 2 times
“Lord of the highest bounty”
“Lord of the Ways of Ascent”
“Lord of Honour and Power”
“Lord of every point at the rising of the sun”
“Lord of the Dawn”
“Lord of Sirius” (the Mighty Star)
“Lord of the two Easts and the two Wests”
“Lord of your fathers of old”
“Lord of Forgiveness”
“Lord of Righteousness”
c. Al-A’LA (Most High): The Arabic word, Al-Alaa is used only once for God:
“Glorify the name of thy Guardian-Lord Most High” (Sura 87:1)
d. RAHMAN (Merciful): Although this word is one of Islam’s 99 “most beautiful names”
for God and is used many times as an adjective describing God’s attribute of being
merciful, it is one time specifically referred to as a name for God:
“Say: ‘Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him
belong the Most Beautiful Names ...’" (Sura 17:110)
2. THE 99 “MOST BEAUTIFUL NAMES” OF GOD: In addition to the names
specified as names for God, there are many other so-called “names” in a traditional listing
called, the 99 “most beautiful names” of God [See Appendix 1 for a complete list]. These “names” are
recited in worship with the use of a set of beads like a rosary, a practice which is based on 4
verses in the Qur’an mentioning God’s “most beautiful names” and urging believers to call on
Him using these names. Here is one of those verses:
“The most beautiful names belong to Allah: so call on him by them ...” (Sura 7:180)
The number 99 comes from a tradition (Hadith) stating that Muhammad said God has that
number of names:
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AbuHurayra reported that, “Prophet Muhammad (peace be upon him) said: 'To God belongs 99 names, 100
minus 1, anyone who memorizes them will enter Paradise; He (God) is odd (odd number, he is the Only One),
and He loves odd numbers.'”
The “names” included in the 99 were chosen from two sources by Islamic leaders:
a. Names Taken From The Qur’an: Many of the 99 “most beautiful names” of God
have been formed from adjectives, verbs, and nouns used in reference to God in the
Qur’an. For example:
“Allah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most
Gracious, Most Merciful. Allah is He, than Whom there is no other god;- the Sovereign, the Holy
One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the
Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they
attribute to Him. He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him
belong the Most beautiful names: Whatever is in the heavens and on earth, doth declare His Praises
and Glory: and He is the Exalted in Might, the Wise.” (Sura 59:22-24)
b. Names Taken From The Hadith: Some of the names in the 99 “most beautiful
names” are not found in the Qur’an, but are taken from verbs or adjectives used by
Muhammad in reference to God quoted in the Hadith (Traditions).
Some Islamic scholars have divided God's 99 “most beautiful names" into two categories; as
either God’s “beautiful attributes” (The Merciful, The Kind, etc.) or His “glorious” or
“terrible attributes” (The Avenger, The Powerful, etc.).
3. THE WORD, “NAME” USED IN REFERENCE TO GOD IN THE QUR’AN:
“Name” (or “names”) is used 41 times in phrases or sentences about God in the Qur’an. This
includes, “in the name of God/Lord” (8 times); pronouncing God’s name when slaughtering
animals (6 times); “celebrate His name” (6 times); “glorify His name” (4 times); “His beautiful
names” (4 times); “not invoke any other name” (4 times); “misuse God’s name” (4 times); and
“holy name” (1 time).
4. THE COMMON, REPETITIVE USE OF GOD’S NAME: Muslims are encouraged
to use memorized Arabic expressions containing God’s name on everyday occasions. Many
websites list these Islamic phrases. For example, the website,
http://arabic.speak7.com/islamic_expressions.htm lists 29, of which 27 contain the name Allah
and the other two contain the title, Rabb. Unfortunately, while the meanings of these
expressions are good, for many people they have become “vain repetitions” used habitually
with little thought. They are to be spoken in Arabic regardless of the individual’s native
language and whether or not the individual understands the meaning of the Arabic words,
because the repetition of the name Allah itself is supposed to bring blessing. This is similar to
many Christians singing or saying the Hebrew word, “hallelujah” without knowing that it is a
Hebrew word, meaning “praise the Lord!” The above website explains:
“The following Islamic expressions are frequently used by Muslims all over the world. Muslims' daily
expressions seem to be closely related to religion, from simple greetings to future planning ...”
Here are five (out of the 29) examples:
“Alhamdulillah” = Praise to Allah (“used usually to express satisfaction, or after having finished eating… or if
someone asks you how you were and you want to express that you’re satisfied”).
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“Subhanallah” = Glory to Allah (“can be used in many places, for example if you heard something amazing
and you want to express your amazement”).
“Mashallah” = What Allah wishes (“used to express amazement almost like Subhanallah except that
Mashallah is mainly for positive amazement, like if someone tells you ‘I have a daughter and she is 9’ you
can simply reply ‘mashallah’ then add something if you want”). Actually, this is used to ward off the
“evil eye” when a complementary statement is made.
“Allahu Akbar” = Allah is great (greater) (“also can be used in a wide variety of places, often to show
excitement”). This is used as the war cry by Jihadists.
“Bismillah” = In the name of Allah (“Used to start something, whatever a Muslim wants to start (driving,
eating, walking, reading …”).
In conclusion, Islam’s use of God’s names should be to praise and glorify Him, but
often it is only to express pleasure, amazement or excitement.
THE BIBLE:
God’s “name” essentially means His reputation or fame. It is Who He is:
[Jesus said in prayer] “I have manifested your name to the people whom you gave me out of the world ... Holy
Father, keep them in your name [all that you are and do], which you have given me … While I was with them, I
kept them in your name, which you have given me ...” (John 17:6,11,12)
“… you have exalted above all things your name and your word.” (Psalm 138:2)
God has many “names” which are both specific and deliberate. His names reveal certain aspects
of God’s character and the things He does – especially for those who know him intimately. Some
are used specifically as names and others as adjectives describing Him:
1. PRIMARY NAMES OF GOD: The primary names of God are formed from three
Hebrew words (YHWH, Elohim and Adonai) in the Old Testament and two Greek words
(Theos and Kurios) in the New Testament:
a. HEBREW NAMES:
1) YHWH – meaning “He Is” or “He (Who) Is,” but translated “the LORD” in most
English translations (“Jehovah” in a few). Its correct pronunciation is unknown, but is
thought to be “Yahweh.” This is the most frequent name of God in the Old
Testament and is found about 7,700 times! In addition, Yah (a contraction of
Yahweh) is found 43 times, mostly in the Psalms.
Yahweh is technically not a name, but is a form of the Hebrew verb “to be.” When God
used that name for Himself, speaking in the first person, He said (as it is properly
translated in Exodus 3:14), “I Am” or “I Am Who I Am,” but when that name is spoken in
the third person about God by people it should be translated, “He Is” or “He (Who) Is.”
Therefore YHWH is THE SELF-REVEALING ONE. [See also Chapter 4 – God’s Immanence]
Unfortunately it is mistranslated instead as, “the LORD” in most English translations.
This apparently was done to follow the Jewish practice of audibly speaking the word,
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“Adonai” (“Lord”) whenever they saw the word “YHWH” (“He is”) in the text, because
they feared they might use God’s name in vain.
a) God’s Initial Use of YHWH: God first used YHWH as a name for Himself in His
commissioning of the prophet Moses:
“Then Moses said to God, ‘If I come to the people of Israel and say …, “The God of your fathers
has sent me to you,” and they ask me, “What is his name?” what shall I say to them?’ God
said to Moses, ‘I AM WHO I AM.’ And he said, ‘Say this to the people of Israel, “I AM has sent
me to you. … The LORD [YHWH = ‘He Is’], the God of your fathers … has sent me to you.”
This is my name forever’ …” (Exodus 3:13-15)
b) God Claimed YHWH As His Name: Although God also claimed other names for
Himself (see below), He Himself clearly stipulated eight times that YHWH is His own
name. Beside Exodus 3:15 just mentioned, here are the other seven claims:
“I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD
[YHWH] I did not make myself known to them.” (Exodus 6:3)
“And he said, ‘I will make all my goodness pass before you and will proclaim before you my
name “The LORD [YHWH] …”’” (Exodus 33:19)
“You shall not give any of your children to offer them to Molech, and so profane the name of your
God: I am the LORD [YHWH].” (Leviticus 18:21; 19:12)
“I am the LORD [YHWH]; that is my name …” (Isaiah 42:8)
“… to swear by my name, ‘As the LORD [YHWH] lives,’ even as they taught my people to swear
by Baal ...” (Jeremiah 12:16)
“… they shall know that my name is the LORD [YHWH].” (Jeremiah 16:21)
“… that my name shall no more be invoked by the mouth of any man of Judah in all the land of
Egypt, saying, ‘As the LORD [YHWH] God lives.’” (Jeremiah 44:26)
c) YHWH As A Compound Name: Nine different words are combined with YHWH
to form compound names, further revealing both God’s power and His character
– His “Works” and His “Ways”:
His Works (Power):
Yahweh-tsaba = He Who is (Lord) of Hosts/Multitudes (found 232 times;
NLT translates it as “the Lord of Heaven’s Armies”):
“Not like these is he who is the portion of Jacob … the LORD [YHWH] of hosts is his
name.” (Jeremiah 10:16 – see also Isaiah 48:2 & 51:15)
Yahweh-jireh = He Who sees (beforehand) and provides:
“Abraham called the name of that place, ‘The LORD [YHWH] will provide’; as it is said
… “On the mount of the LORD it shall be provided.”’” (Gen. 22:14)
Yahweh-rophe = He Who heals:
“… I will put none of the diseases on you that I put on the Egyptians, for I am the LORD
[YHWH], your healer.” (Exodus 15:26b)
Yahweh-nissi = He Who is our banner (of victory):
“And Moses built an altar and called the name of it, The LORD [YHWH] Is My Banner.”
(Exodus 17:15)
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Yahweh-m’kaddesh = He Who Sanctifies (makes holy):
“Consecrate yourselves, therefore, and be holy, for I am the LORD [YHWH] your God ...
I am the LORD who sanctifies you.” (Leviticus 20:7,8)
His Ways (Character):
Yahweh-rohi = He Who is our Shepherd (guider, caregiver):
“The LORD [YHWH] is my shepherd; I shall not want ...” (Psalm 23:1,2)
Yahweh-shalom = He Who is Peace:
“Then Gideon built an altar there to the LORD [YHWH] and called it, The LORD Is Peace ...”
(Judges 6:24)
Yahweh-tsidkenu = He Who Is Our Righteousness:
“… And this is the name by which he will be called: ‘The LORD [YHWH] is our
righteousness.’” (Jeremiah 23:6)
Yahweh-shammah = He Who is Present (Imminent):
“… And the name of the city from that time on shall be, The LORD [YHWH] Is There.”
(Exekiel 48:35)
d) Yahweh As A Contracted Name (compressed together with another word).
There are many examples. Here are a few:
Jehozabad = Yahweh (Jehovah) endowed
Jehu = Yahweh (Jehovah) is He
Jehoshaphat = Yahweh (Jehovah) judged
Of course, the most important one is:
Jesus = Yahweh (Jehovah) is salvation
e) The Importance Of Yahweh: The most important thing to understand about the
name YHWH is that it shows us God intends to display more than simply His
power or His will. He wants to …
i) … to reveal Himself to us; to make Himself known to us. Calling Himself
“YHWH” (He Who Is!) is like saying, “Here I am!” or “Let me show you who I
am so you can know me.”
ii) … to be presently active in our lives. YHWH does not mean “He Can” or
“He Will” but “He Is.” Watchman Nee, in the November 5th reading of his daily
devotional book, “A Table In The Wilderness” writes,
“Three facts about God underlie true faith: He is able (Matt.9:28), He is willing (Matt.8:2-3) and
… ‘He is’ (Heb.11:6) … by this last article of faith, I do not mean some vague belief that there
is a God. I mean the conviction that God is: living, present, active. Let us suppose you have
pointed a sinner to Christ. When you have prayed with him and he has prayed, you ask him
where he stands now. If he replies that God can save him, are you satisfied? Even if he goes
further and affirms that God will save him, is that enough? No, you will not be content until he
has expressed the conviction that God has saved him, that God is his Savior. We shall get
nowhere with ‘God can’ and ‘God will’ if we stop short of ‘God is.’ … Do not claim to
have faith until you can say, ‘I am … and I have … because God is!”
2) ELOHIM (and EL) = “God,” “Mighty (One),” “Supreme (One)” [See Chapter 2 (God’s
Power)]: The Hebrew word Elohim is the second most common word used as a name for
God in the Bible. It is a generic name for “God” and is plural (the singular is El), so
technically it should be translated “Gods” or “Mighty Ones,” but even though it might be
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an indication of the Trinity, it is used as an honorific plural for the one true God. It occurs
a total of 2,174 times!
“And the Lord appeared to him [Isaac] the same night and said, ‘I am the God [Elohim] of Abraham
your father. Fear not, for I am with you and will bless you ...” (Genesis 26:24)
The singular form is EL, which occurs 225 times. It is sometimes combined with other
words to form compound names for God:
El-Elyon = “God Most High” – (Elyon = “most high”), used 31 times of God:
“blessed be God Most High, who has delivered your enemies …!” (Genesis 14:20)
El-Shaddai = “God Almighty” – (Shaddai = "mighty”), 48 times of God:
“… I appeared to Abraham, to Isaac, and to Jacob, as God Almighty [El-Shaddai] …’” (Exodus
6:2b-3a)
El-Roi = “The God Who Sees” – This is the name given by Hagar:
“So she called the name of the LORD who spoke to her, ‘You are a God of seeing,’ for she said, ‘Truly
here I have seen him who looks after me.’” (Genesis 16:13)
El-Olam = “The Everlasting God.” – This is a name used by Abraham:
“Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting
God.” (Genesis 21:33)
Some other variants of this name are:
Elah – (found 89 times and used only in Ezra, Jeremiah and Daniel)
Eloah – (occurring 56 times).
3) ADONAI (and ADON) = “Lord,” “Master” [see Chapter 3 - God’s Sovereignty]: – This is the
third most common Hebrew name for God and is also in the honorific plural. It occurs
322 times while the singlular Adon occurs 211 times, making a total of 533 times. This
Hebrew word for “Lord” is used only for God and never for a man:
“… my God and my Lord [Adonai]!” (Psalm 35:23)
4) Other Hebrew Names For God:
ILLAI – This word, meaning “Most High” is used 9 times in the book of Daniel and
is closely related to the Arabic “Illah” (god).
MELEK – This word, meaning “King” is used 38 times of God.
b. GREEK NAMES:
1) THEOS = “God” – This Greek word occurs 1250 times in the New Testament and
almost always refers to God the Father, but does refer to Jesus a few times:
“In the beginning was the Word, and the Word [Jesus] was with God [Theos], and the Word [Jesus]
was God [Theos]. He was in the beginning with God. All things were made through him, and
without him was not any thing made that was made.” (John 1:1-3)
2) KURIOS = “Lord” – This word occurs 696 times in the New Testament,
sometimes referring to God the Father, but usually referring to Jesus the Messiah. In
fact, the title, “Lord (Kurios) Jesus Christ” occurs 63 times and “Lord Jesus” 102 times:
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“Blessed be the Lord [Kurios] God of Israel, for he has … redeemed his people” (Luke 1:68)
“Holy, holy, holy, is the Lord [Kurios] God Almighty, who was and is and is to come!” (Revelation 4:8)
“that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and
every tongue confess that Jesus Christ is Lord [Kurios], to the glory of God the Father.”
(Philippians 2:10,11)
3) PATER = “Father” – This is used for God 260 times in the New Testament (It is
not used even once in the Qur’an!), and is used primarily by Jesus, Who used it of God
172 times. Someone may point out that technically this word is not a name, but a title,
but so are “God” and “Lord” and all the other “names” listed above.
Amazingly Jesus also taught his disciples to address God in prayer as “Father”
rather than “God” or “Lord.”
“… one of his disciples said to him, ‘Lord, teach us to pray …’ And he said to them, ‘When you pray,
say: “Father, hallowed be your name ...”’” (Luke 11:1,2; also Matthew 6:9)
[See chapter 12 for more about God as “Father”]
2. OTHER NAMES OF GOD: There are many adjectives and nouns used in the Bible as
titles or names of God. One listing has over 150 of them. Here are just a few examples,
including some of the names of Jesus:
a. Names God Gave Himself:
“… Fear not, Abram, I am your shield …” (Genesis 15:1)
“I am the God of your father, the God of Abraham and the God of Isaac and the God of Jacob.”
(Exodus 3:6 & Acts 7:32)
“… I am the Lord [He Who is], your healer.” (Exodus 15:26)
“… do not profane my holy name: I am the Lord.” (Leviticus 22:2 - “holy name” is found 26 times)
“… I am your portion and your inheritance …” (Numbers 18:20)
“… I am your salvation” (Psalm 35:3)
“I, the LORD, am its keeper …” (Isaiah 27:3)
“… they will sanctify my name; they … will stand in awe of the God of Israel.” (Isaiah 29:23)
“I am the LORD, your Holy One …” (Isaiah 43:15 – “the Holy One” is found 44 times!)
“I, I am the Lord, and besides me there is no savior.” (Isaiah 43:11)
“I am the LORD … the Creator of Israel …” (Isaiah 43:15)
“… I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” (Isaiah 60:16)
“… I am a father to Israel …” (Jeremiah 31:9)
“… I am their inheritance: and you shall give them no possession in Israel; I am their possession.”
(Ezekiel 44:28)
“… if I am a master, where is my fear? says the LORD of hosts …” (Malachi 1:6)
“… I am a great King, says the LORD of hosts ...” (Malachi 1:14)
“I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Revelation 22:13 &
Isaiah 48:12)
b. Names Others Gave To God:
“… You are a God of seeing … Truly here I have seen him who looks after me.” (Gen. 16:13)
“Abraham … called there on the name of the Lord, the Everlasting God.” (Genesis 21:33)
“… the Lord, whose name is Jealous, is a jealous God.” (Exodus 34:14)
“The Rock, his work is perfect … A God of faithfulness ...” (Deuteronomy 32:4)
“… the God of glory thunders …” (Psalm 29:3)
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“… for his name alone is exalted ...” (Psalm 148:13 & Isaiah 12:4)
“… and the Holy God shows himself holy in righteousness.” (Isaiah 5:16)
“… From the ends of the earth we hear songs … of glory to the Righteous One.” (Isaiah 24:16)
“ the One who is high and lifted up, who inhabits eternity, whose name is Holy …” (Isaiah 57:15)
“Who would not fear you, O King of the nations? …” (Jeremiah 10:7)
“But the LORD is the true God; he is the living God and the everlasting King ...” (Jeremiah 10:10)
“… Their Redeemer is strong; the LORD of hosts is his name …” (Jeremiah 50:34)
“As I looked, thrones were placed, and the Ancient of Days took his seat …” (Daniel 7:9)
“Our Father in heaven, hallowed be your name.” (Matthew 6:9)
“that … the Father of glory, may give you the Spirit of wisdom …” (Ephesians 1:17)
“… he who is the … only Sovereign, the King of kings and Lord of lords,” (1 Timothy 6:15)
“for our God is a consuming fire.” (Hebrews 12;29)
“… the voice was borne to him by the Majestic Glory …” (2 Peter 1:17)
c. Names of Jesus: There are books listing as many as 700 names:
1) “Jesus” – a contracted name meaning “Yahweh (YHWH) is salvation”
2) Old Testament prophecies using the Hebrew word, “YHWH” are fulfilled in Jesus
according to the New Testament. [See Appendix 5, point 8 for more details]:
- Prepare the way of YAHWEH (Isaiah 40:3 fulfilled in Jesus according to Mark 1:1-9)
- Calling on the name of YAHWEH (Joel 2:30-32 fulfilled in Jesus according to
Romans 10:9-13)
- Bowing before YAHWEH (Isaiah 45:21-23 fulfilled in Jesus according to Philippians
2:10,11)
- The heavens are temporary but YAHWEH is eternal (Psalm 102 fulfilled in Jesus
according to Hebrews 1:7-12)
3) Names Jesus Gave Himself (most of which reveal His deity):
The Son of Man (Mark 14:62) The bread of life (John 6:35)
The living bread from heaven (John 6:51) The light of the world (John 8:12)
I am [meaning of YAHWEH] (John 8:58) The door (John 10:9)
The good shepherd (John 10:11) The Son of God (John 10:36)
The resurrection and the life (John 11:25) The way, the truth, the life. (John 14:6)
The vine (John 15:5) The living one (Revelation 1:18)
The Alpha and Omega, the first and last, The beginning and the end (Rev. 22:13)
The root and offspring of David (Rev. 22:16) The bright morning star (Rev. 22:16)
4) Names Others Gave To Jesus (most of which reveal His humanity):
Jesus (Matthew 1:1,21; Luke 1:31) Messiah/Christ (Matt 1:1; 16:16; Luke 2:11)
The Son of David (Matt. 1:1; Matt. 9:27) Emanuel [God with us] (Matthew 1:23)
God’s Beloved (Matthew 12:18) Servant (Matthew 12:18; Philippians 2:7)
Prophet (Matthew 21:11) The Holy/Righteous One (Mk 1:24; Acts 3:14)
Son of God/of The Most High/of The Blessed/of The Highest (Mark 1:1; 5:7; Luke 1:32)
Lord/Master/Teacher (Mk 10:17; Lk 2:11; Jn 13:13) The Son of Mary (Mark 6:3)
The King of the Jews/Israel (Mk 15:2) Horn of Salvation (Luke 1:69)
Savior (Luke 2:11) Glory of Israel (Luke 2:32)
Light To the Nations (Luke 2:32) The Word of God (John 1:1)
Lamb of God (John 1:29) Offspring/Seed of Woman (Gal. 4:4; Gen. 3:15)
The Last/Second Adam (1 Cor. 15:45,47) Our Brother (Hebrews 2:11,12)
Priest/High Priest (Hebrews 4:14-5:10) King of Kings (Revelation 17:14)
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3. THE WAY GOD’S “NAME” IS USED IN THE BIBLE. In speaking of God, the
word “name” is used more than 100 times:
a. “Name” Used To Mean God’s Reputation Or Fame:
“… making for yourself a name for great and awesome things …” (1 Chronicles 17:21)
“… so that they do not profane my holy name: I am the Lord.” (Leviticus 22:2)
“Oh, magnify the Lord with me, and let us exalt his name together!” (Psalm 34:3)
“he saved them for his name's sake ...” (Psalm 106:8)
“And I will vindicate the holiness of my great name, which has been profaned among the nations,
and which you have profaned among them …” (Ezekiel 36:23)
“… He stood in awe of my name.” (Malachi 2:5)
b. “Name” Used In Place Of Or Representing God. To say, “I said this in God’s
name.” or “I called on God’s name. means “God said it” or “I called God:”
“… that by the name of Jesus Christ … whom God raised from the dead—by him this man is standing
before you well … there is salvation in no one else, for there is no other name … by which we
must be saved.” (Acts 4:10-12)
“… who presumes to speak a word in my name that I have not commanded ...” (Deut. 18:20)
“May the God who has caused his name to dwell there … in Jerusalem.” (Ezra 6:12)
“Oh give thanks to the Lord; call upon his name …” (Psalm 105:1)
“… Rise and be baptized and wash away your sins, calling on his name.” (Acts 22:16)
c. “Name” Used For God’s Praise And Honor:
“He [Solomon] shall build a house for my name …” (2 Samuel 7:13)
“As your name, O God, so your praise reaches to the ends of the earth ...” (Psalm 48:10)
“Sing to the Lord, bless his name; tell of his salvation from day to day.” (Psalm 96:2)
d. “Name” Used To Mean Belonging To Or United With Him:
“So shall they put my name upon the people of Israel, and I will bless them.” (Numbers 6:27)
“everyone who is called by my name, whom I created for my glory …” (Isaiah 43:7)
“Go therefore and make disciples of all nations, baptizing them in [into] the name of the Father and of the
Son and of the Holy Spirit.” (Matthew 28:19)
B. GOD’S GLORY: God is glorified because of the excellence of what He has
done and created (His works) and also because of the excellence of His character (His ways). People
and angels, experiencing these things, glorify Him through actions and words of praise and worship.
All other created things glorify Him just by displaying His handiwork.
ISLAM:
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1. ARABIC NAMES RELATED TO GOD’S GLORY: Because of its constant
declaration of God’s greatness, the Qur’an greatly glorifies and exalts Him.
The following six “names” (of the 99 “most beautiful names”) seem to apply to the subject of
God’s glory and fame: [See appendix 1 for a complete list]
Al-Majeed (Majid) = The Glorious One, Majestic (in power, compassion & kindness)
Al-Maajid (Majid) = The Glorified One, Illustrious, Magnificent
Al-Ali (Aly) = The Exalted, High
Al-Hameed = Praised, Praise Worthy, Laudable
Al-Jaleel = The Majestic, Exalted, Glorious
Dhu’l-Jalal-Wal-Ikram = Lord of Majesty & Generosity
2. ENGLISH WORDS USED FOR GOD’S GLORY: Yusuf Ali, in his English
translation of the Qur’an, usually uses two words in reference to God’s glory. They are “glory”
and “exalted.” A third word, “honour” is also used a few times.
a. “Glory:” The word “glory” is used 41 times, “glorified” 2 times and “glorify” 10 times in
reference to God. That’s a total of 53 times and they are used to express praise for
God’s greatness, power, lordship, omniscience, and superiority above all things. In
other words, His greatness and His great works.
Phrases expressing God’s “glory” are frequently used as “praise” and worship:
“… Glory be to Him ... to Him belongs all … everything renders worship to Him.” (Sura 2:116)
“… for He is indeed worthy of all praise, full of all glory!" (Sura 11:73)
“… Allah … magnify Him for His greatness and glory!" (Sura 17:111)
“If any do seek for glory and power,- to Allah belong all glory and power ...” (Sura 35:10)
“Lord of the Throne of Glory” (Sura 85:15)
b. “Exalted:” The word, “exalted” is used of God 87 times. It is used exclusively to
describe His omnipotent power as seen by the fact that 77 of the 87 times it is found in
the phrases, “exalted in power” or “exalted in might.” In fact 42 times He is named, “the
exalted in power,” “the exalted in might” or “the exalted one”:
“… And Allah is exalted in Power, Wise.” (Sura 2:228)
“… but Allah is exalted high above the partners they ascribe to Him.” (Sura 7:190)
“… Allah is full of Strength, exalted in Might, (able to enforce His Will).” (Sura 22:40)
c. “Honor:” The word “honour” (British spelling) is used 8 times in reference to God,
usually implying authority and power:
“Let not their speech grieve thee: for all power and honour belong to Allah …” (Sura 10:65)
“… exalted be Allah, the King, the Reality … the Lord of the Throne of honour!” (Sura 23:116)
“Therefore exalted be Allah, the King, the Reality: there is no god but He, the Lord of the Throne of
honour!” (Sura 23:116)
“Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)!” (Sura
37:180)
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3. GOD’S GLORY IS HIS BEING. An article on the Al-Islam website sounds like a
philosophical attempt to explain the unexplainable. This certainly sounds profound, but seems
to me to be a reflection of Islam’s obvious perspective that God’s glory is due totally to His
omnipotent greatness:
“… His Being And His Glory Are the Real Truth … As for the nature of His glory at the various stages of
His essence, His attributes and His actions, the verses we have quoted above indicate only that ‘He is the
First and the Last and He is the Explicit and the Implicit.’ The real truth is only that there is no existence
besides Allah ... All existing things are the result of Divine Glory ...” (https://www.al-islam.org/light-withinme-mutahhari-tabatabai-khomeini/part-3-3-allah-and-his-glory)
So, in conclusion, God is glorified in Islam because of His omnipotent power, His total
sovereignty, His omniscient wisdom and His being “above” or “free from” being one of the
“partners” (other gods) that people associate with Him, or from being like a human being (having a
son, etc.). He is not usually glorified because of the awesome characteristics of His own person or
being, which are almost never revealed.
THE BIBLE:
First of all, He is “The God of glory” (Psalm 29:3 & Acts 7:2) and it is hard for us, who are so
limited by sin and the estrangement from Him it has caused, to really understand what His glory is
all about. What should we understand about God’s “Glory”?
1. MEANING OF “GLORY:” In one sense, God’s glory is the indescribable awe we feel
as we catch a glimpse of Who He is:
“Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him!” (Ps. 33:8)
Real worship of God is possible only when we fully surrender to Him, experiencing the joy
of exalting and honoring Him in our lives. In speaking of Abraham glorifying God in worship by
offering his son, Watchman Nee writes:
“And true worship is … to let go to God all His gifts to us, all our rich experiences and all our hopes in Him, and
to find unqualified joy in God Himself.” (“A Table In The Wilderness” - April 9th reading)
But in another sense, God is glorious whether or not we experience or believe it.
2. WORDS USED TO DESCRIBE GOD’S GLORY: The Bible’s continual emphasis
on God’s glory is evident by the vast number of times it is mentioned. God’s glory is stated
using several different words a total of 367 times in the Bible (“glory” 169, “glorified” 25,
“glorify” 18, ”glorious” 19, “honor” 25, “awesome,” 25, “majesty” 33, “splendor” 18, “exaltation”
24, “extoled” 8, and “fame” 4). For example:
“Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious
deeds, doing wonders?” (Exodus 15:11)
“Splendor and majesty are before him; strength and joy are in his place.” (1 Chronicles 16:27)
“Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty … Yours is
the kingdom, O LORD, and you are exalted as head above all.” (1 Chronicles 29:11)
“The LORD reigns; he is robed in majesty …” (Psalm 93:1)
“I will extol you, my God and King, and bless your name forever and ever.” (Psalm 145:1)
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“They shall pour forth the fame of your abundant goodness …” (Psalm 145:7)
“To … the only God, be honor and glory forever and ever.” (1 Timothy 1:17)
3. HE IS THE GOD OF GLORY:
a. God Himself Is Glorious. He is the real source of all glory. In fact, He is named,
“The God of Glory” (Psalm 29:3 & Acts 7:2), “the Majestic Glory” (2 Peter 1:17), and the
“The Father of Glory” (Ephesians 1:17). Whether or not we glorify Him, God is glorious in
Himself:
“Be exalted, O God, above the heavens!” “Let your glory be over all the earth!” (Ps. 57:5,11)
b. All Glory Forever Belongs To God:
“To the King of the ages, immortal … be honor and glory forever and ever.” (1 Timothy 1:17)
“to the only God, our Savior … be glory, majesty, dominion, and authority, before all time and now
and forever. Amen.” (Jude 1:25)
c. God Is Not Selfish In Expecting To Be Glorified. God is the creator and
originator of everything that exists. His is the perfection of all attributes and He is the only
Savior and justifier of believers. So, there should be no question that all glory ultimately
belongs to Him. He alone is worthy of all praise and honor.
“I am the Lord … my glory I give to no other, nor my praise to carved idols.” (Isaiah 42:8)
“Then all your people will be righteous; They will possess the land forever, The branch of My planting, The
work of My hands, That I may be glorified.” (Isaiah 60:21)
“… In their righteousness, they will be like great oaks that the LORD has planted for his own glory.” (Isaiah
61:3 – NLT)
“Worthy are you, our Lord and God, to receive glory and honor …” (Revelation 4:11)
God says He is jealous when he does not receive worship and honor from His people.
Here are two of the 28 times God’s jealousy is mentioned in the Bible:
“… worship no other god, for the Lord, whose name is Jealous, is a jealous God” (Ex. 34:14)
“They angered God by building shrines to other gods; they made him jealous with their idols.” (Psalm
78:58 - NLT)
In 2 Corinthians 11:2 the Apostle Paul talks about having “godly jealousy” because
jealousy is one of the attributes of God. God’s jealousy is pure because it is in
response to someone not giving Him what belongs to Him. Jealousy is sinful only
when it involves wanting something that belongs to someone else.
God told His people Israel they were “robbing” him of the tithes and offerings that belonged
to Him as a part of their worship:
“Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and
contributions.” (Malachi 3:8)
Likewise, we are “robbing” God when we refuse to worship and glorify Him. All of us
ultimately will bow before Him and give Him glory, whether we want to or not:
“By myself I have sworn … ‘To me every knee shall bow, every tongue shall swear allegiance.’” (Isaiah
45:23)
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4. HOW GOD’S GLORY IS REVEALED: God wants us to know Him intimately. That’s
why He reveals to us a limited measure of His glory. He does it in five ways:
a. In His Creation:
1) All Inanimate Created Objects Bring Glory And Praise To Him. Even the person
who has never heard of God can see in creation that there is an awesome and glorious
Creator:
“The heavens declare the glory of God, and … his handiwork.” (Psalm 19:1 - NLT)
“Sing, O heavens … shout, O depths of the earth; break forth into singing, O mountains, O forest,
and every tree in it! For the Lord … will be glorified …” (Isaiah 44:23)
“For everything comes from him and exists by his power and is intended for his glory. All glory to
him forever!” (Romans 11:36 – NLT)
2) All Created Living Beings Are To Bring Glory And Praise To Him:
“The wild beasts will honor me, the jackals and the ostriches …” (Isaiah 43:20)
“Praise the LORD from the earth, you great sea creatures and all … Beasts and all livestock,
creeping things and flying birds!” (Psalm 148:7-10)
b. In The Display Of The Attributes Of His Character:
“Not to us, O Lord, not to us, but to your name give glory, for the sake of your steadfast love and your
faithfulness!” (Psalm 115:1)
“… we hear songs of praise, of glory to the Righteous One ...” (Isaiah 24:16)
“For my name's sake I defer my anger, for the sake of my praise I restrain it for you, that I may not cut
you off ... For my own sake, for my own sake, I do it, for how should my name be profaned? My
glory I will not give to another.” (Isaiah 48:9-11)
“… I will manifest my glory in your midst. And they shall know that I am the Lord when I execute
judgments in her and manifest my holiness in her;” (Ezekiel 28:22)
“… God's truth abounds to his glory ...” (Romans 3:7)
“and in order that the Gentiles might glorify God for his mercy ...” (Romans 15:9)
“For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving,
to the glory of God.” (2 Corinthians 4:15)
c. In His Dealing With The Nations And With Israel:
“And the Egyptians shall know that I am the Lord, when I have gotten glory over Pharaoh, his
chariots, and his horsemen.” (Exodus 14:18)
“So you led your people, to make for yourself a glorious name.” (Isaiah 63:14)
“But I acted for the sake of my name, that it should not be profaned in the sight of the nations … in whose
sight I made myself known … in bringing them out of Egypt.” (Ezekiel 20:9)
“And I will set my glory among the nations, and all the nations shall see...” (Ezekiel 39:21)
“and in order that the Gentiles might glorify God for his mercy ...” (Romans 15:9)
d. In His Work Of Salvation:
“call upon me in the day of trouble; I will deliver you, and you shall glorify me.” (Ps. 50:15)
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“I, I am he who blots out your transgressions for my own sake ...” (Isaiah 43:25)
“in order to make known the riches of his glory for vessels of mercy, which he has prepared
beforehand for glory” (Romans 9:23)
“he predestined us for adoption as sons through Jesus Christ … to the praise of his glorious grace ... In
him we have redemption through his blood … so that we … might be to the praise of his glory. In
him you also … were sealed with the promised Holy Spirit … to the praise of his glory.” (Ephesians
1:5-7,12-14)
e. In His People:
1) God Originally Created Us For His Glory:
“everyone who is called by my name, whom I created for my glory ...” (Isaiah 43:7)
2) God’s Glory Is Revealed By Enabling Us To Be Like Him. Reflecting His
character brings praise and honor to him in a way that verbal praise cannot. Reflecting
the Father’s character is a child’s ultimate praise to his/her father.
“But I say to you, Love your enemies and pray for those who persecute you, so that you may be
sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good,
and sends rain on the just and on the unjust.” (Matthew 5:44,45)
“you are … a people for his own possession, that you may proclaim the excellencies of him who
called you out of darkness into his marvelous light.” (1 Peter 2:9)
“when he comes on that day to be glorified in his saints, and to be marveled at among all who
have believed, because our testimony to you was believed.” (2 Thess. 1:10)
3) God’s Glory Is Revealed In Our Faithful Service To Him:
“… let your light shine before others, so that they may see your good works and give glory to your
Father who is in heaven.” (Matthew 5:16)
“for you were bought with a price. So glorify God in your body.” (1 Corinthians 6:20)
“Keep your conduct among the Gentiles honorable, so that when they speak against you as
evildoers, they may see your good deeds and glorify God ...” (1 Peter 2:12)
“By this my Father is glorified, that you bear much fruit …” (John 15:8)
4) God’s Glory Is Revealed In Our Individual Worship Of Him. When we worship
Him we express to Him our love, admiration, thanksgiving and praise:
“I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever.”
(Psalm 86:12)
“You who fear the Lord, praise him! … glorify him, and stand in awe …” (Psalm 22:23)
5) God’s Glory Is Revealed In Our Praising Him To All Nations:
“We will not hide them from their children, but tell to the coming generation the glorious deeds of
the Lord, and his might, and the wonders that he has done.” (Psalm 78:4)
“to make known to the children of man your mighty deeds, and the glorious splendor of your
kingdom.” (Psalm 145:12)
“… to the coastlands far away, that have not heard my fame or seen my glory. And they shall
declare my glory among the nations.” (Isaiah 66:19)
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5. AND (AMAZINGLY) GOD GLORIFIES US. We naturally think all glory belongs to
God and we would be sinfully arrogant if we wanted our own glory. I was astonished to
discover at least 22 verses saying that God doesn’t just save and reconcile us, He
glorifies us! Here are a few:
a. The Perfect Father Glorifies His Children. [see Chapter 12 – The Fatherhood of God]
“… obtain the salvation that is in Christ Jesus with eternal glory.” (2 Timothy 2:10)
“they loved the glory that comes from man more than the glory that comes from God” (John 12:43)
“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be
revealed to [in] us…” (Romans 8:18)
“And those whom he predestined he also called, and those whom he called he also justified, and those
whom he justified he also glorified.” (Romans 8:30)
“And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same
image from one degree of glory to another …” (2 Corinthians 3:18)
“For this light momentary affliction is preparing for us an eternal weight of glory beyond all
comparison.” (2 Corinthians 4:17)
b. In Fact, God Himself Is Our Glory (Our Boast, Our Fame):
“But you, O Lord, are a shield about me, my glory, and the lifter of my head.” (Psalm 3:3)
“they exchanged their glory [their God] for the image of an ox that eats grass.” (Psalm 106:20 - NASB)
6. JESUS AND GOD’S GLORY:
a. Jesus, From Eternity, Is One With The Father, Is The Exact Image Of
The Father And Shares The Father’s Glory:
“And now, Father, glorify me in your own presence with the glory that I had with you before the world
existed.” (John 17:5)
“… my glory that you have given me because you loved me before the foundation of the world.”
(John 17:24)
“… the glory of Christ, who is the image of God.” (2 Corinthians 4:4)
“He is the image of the invisible God … He is the beginning, the firstborn from the dead, that in
everything he might be preeminent. For in him all the fullness of God was pleased to dwell”
(Colossians 1:15,18,19)
b. But He Chose To Put Aside His Glory By Humbling Himself To
Become A Man And Suffer A Cursed And Shameful Death For Us:
“… Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to
be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of
men. And being found in human form, he humbled himself by becoming obedient to the point of
death, even death on a cross.” (Philippians 2:5-8)
“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is
everyone who is hanged on a tree” (Galatians 3:13)
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“looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him
endured the cross, despising the shame, and is seated at the right hand of the throne of God.”
(Hebrews 12:2)
c. Therefore The Father Has Once Again Glorified Jesus Through His
Resurrection, Ascension and Exaltation At His Right Hand:
[Jesus:] ”If I glorify myself, my glory is nothing. It is my Father who glorifies me …” (John 8:54)
“You made him for a little while lower than the angels; you have crowned him with glory and honor.”
(Hebrews 2:7)
“… predicted the sufferings of Christ and the subsequent glories ... God, who raised him from the
dead and gave him glory ...” (1 Peter 1:11,21)
“Therefore God has highly exalted him and bestowed on him the name that is above every name, so
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians
2;9-11)
d. That Is Because He Has Always Been “The Lord Of Glory:”
“None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of
glory.” (1 Corinthians 2:8)
“He [Jesus] is the radiance of the glory of God and the exact imprint of his nature, and he upholds the
universe by the word of his power ...” (Hebrews 1:3)
“… faith in our Lord Jesus Christ, the Lord of glory.” (James 2:1)
e. And Now He Shares His Glory With Those Who Believe In Him:
“The glory that you have given me I have given to them, that they may be one even as we are one.”
(John 17:22)
“and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in
order that we may also be glorified with him.” (Romans 8:17)
“… so that you may obtain the glory of our Lord Jesus Christ.” (2 Thessalonians 2:14)
f. We Also Bring Glory To Jesus:
[Jesus prayed] “All mine are yours, and yours are mine, and I am glorified in them.” (John 17:10)
“In him we have obtained an inheritance … so that we who were the first to hope in Christ might be to
the praise of his glory.” (Ephesians 1:11-12)
“when he comes on that day to be glorified in his saints, and to be marveled at among all who have
believed…so that the name of our Lord Jesus may be glorified in you, and you in him…” (2
Thessalonians 1:10,12)
C. CONCLUSIONS.
1. While God’s name In the Qur’an primarily reflects His singleness and mighty power,
God’s name in the Bible reveals His character.
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2. In Islam, all glory is reserved for God alone, but the Bible tells us that God delights in
sharing His glory with His children.
3. In Islam, God’s glory brings fear, but in the Bible it brings joyful awe:
“Fire blazed forth from the LORD’s presence and consumed the burnt offering ... When the people saw this, they
shouted with joy and fell face down on the ground.” (Leviticus 9:24 - NLT)
“Sing to God, sing praises to his name; lift up a song to him …; his name is the LORD [“He Who Is”]; exult
before him!” (Psalm 68:4) [“exult” = “to leap for joy, to be extremely joyful” – dictionary]
Fear and awe are balanced by the overwhelming joyful singing and leaping because this
awesome and majestic God is our God, who has taken away all our guilt, shame and fear and
in their place has shared with us His own amazing honor and glory
CHAPTER SEVEN
THE MERCY & GRACE
OF GOD
A comparative study of the teaching about God in both
the Qur’an and the Bible
[All Qur’an quotations are from A. Yusuf Ali’s translation unless otherwise noted. All Bible quotations
are from the English Standard Version (translation) unless otherwise noted]
We will be looking at the following topics related to God’s Mercy & Grace:
A. Names And Words Relating To God’s Mercy And Grace
B. The Basic Meaning Of God’s Mercy And Grace
C. Jesus The Revelation Of God’s Mercy And Grace
D. Differences And My Reactions
Under each topic we will look first at what Islam teaches and then what the Bible says.
A. NAMES AND WORDS RELATED TO GOD’S
MERCY AND GRACE:
ISLAM:
Islam presents God as the giver of mercy and grace:
1. THREE OF ISLAM’S 99 “MOST BEAUTIFUL NAMES” RELATED TO THIS
SUBJECT:
Ar Rahman = The Most Merciful, Gracious, Beneficent
Ar Rahim = The Most Merciful, Mercy Giver
Ar-Ra’uf (Ra’oof, Ra’uuf) = The Kind, Indulgent, Compassionate
2. A COMMON PHRASE, “BIS-MILLAH-AR-RAHMAN-AR-RAHIM” (in the
name of Allah, the merciful and the mercy giver): This very common phrase
embodies one of Islam’s most basic and important concepts about God. It is translated by
Yusuf Ali as, "In the name of Allah, most gracious, most merciful."
The importance of this phrase is seen in the fact that it is found as a dedication at the
beginning of all of the 114 Suras of the Qur’an (except the 9th) and that the two words,
Rahman & Rahim are listed 2nd and 3rd (after “Allah”) in the list of Islam’s 99 “most
beautiful names” or attributes of God (Ar-Ra’uf is listed 83rd).
[See appendix 1 for a complete list of Islam’s 99 “most beautiful names” of God]
This phrase is also spoken as a dedication by Muslims at the start of every important activity
(eating, boarding a vehicle, starting a job, etc.). It is also written at the top of letters and
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documents.
THE BIBLE:
In this study of mercy and grace, I have divided the Old Testament from the New Testament in
order to show the distinction between them in this matter. For those who may not know, the Old
Testament is the first and largest part of the Bible and contains the Pentateuch or Torah (“Taurat”
in Arabic), the Psalms (“Zabur” in Arabic) and 33 other books of the prophets before the coming of
Jesus the Messiah. The New Testament (“Injil” in Arabic) is the last part and contains the life and
teaching of Jesus plus the teaching of His apostles. Both Testaments reveal God’s grace and
mercy.
“… you are a … merciful God.” (Nehemiah 9:31) “… the God of all grace …” (1 Peter 5:10)
Now notice the differences between Mercy and Grace in the Old and New Testaments:
1. THE FREQUENCY OF THE WORD, “MERCY”:
a. God’s “Mercy” In The Old Testament – 230+ Times: The exact number of times
the words “mercy” and “merciful” occur in reference to God is difficult to determine because
at least 8 different Hebrew words are translated this way in various English translations, but
some of these words are translated “favor,” “kindness,” “tender mercies,” “grace,”
“compassion” or “steadfast love” in other translations. In the KJV the most common word
translated, “mercy” is chesed (see “steadfast love” below). In Hebrew it appears 176 times
in reference to God, and is translated as “mercy,” “kindness,” “loving kindness” or
“goodness.” The second most common word is rawkham (“compassion,” “tender love,”
“pity,” “womb”), which appears 35 times. The 3rd & 4th most common words translated
“merciful” in the KJV are khawnan (bending in kindness toward an inferior, to favor,
bestow), which appears 11 times, and rakhoom (compassionate), which appears 8 times.
So the collective total number of times these four words appear is 230.
b. God’s “Mercy” In The New Testament– 61 times: The most common words for
mercy, used in the original Greek, are eleos (“compassion” or “pity”), eleheho,
(“compassionate”) and eleemon (“merciful”). These words occur a total of 61 times, which
is less than half the times the word grace occurs (see below).
2. THE FREQUENCY OF THE WORD, “GRACE”:
a. God’s “Grace” In The Old Testament - 62 times: The Hebrew word for “grace”
is khane (“kindness,” “favor”), which appears 37 times. The two words for “gracious” are
khawnan (“gracious,” “merciful,” “bending in kindness toward an inferior”).and Khannoon
(“gracious”), which together appear a total of 25 times. All three words appear a total of 62
times.
b. God’s “Grace” In The New Testament –149 times: The original Greek word
translated, “grace” is “charis” and the word translated “gift” is “charisma,” which is used for
the spiritual gifts the Holy Spirit gives to believers. “Charis” and “charisma” are used in the
New Testament 149 times to describe God’s grace (gracious gifting or unmerited favor) for
mankind.
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B. THE BASIC MEANING OF GOD’S MERCY
AND GRACE:
ISLAM:
We will be looking at the following:
1. The Meaning Of The Words, “Rahman” And “Rahim”
2. The Use Of The Word “Grace” In Reference To God In The Qur’an
3. The Use Of The Word “Mercy” In Reference To God In The Qur’an
4. The Frequency And Use Of The Related Word, “Kindness” (Ra’uf) In Reference To God
In The Qur’an
5. The Qur’an’s Basic Meaning Of This “Grace-Mercy-Kindness” Attribute Of God
1. THE MEANING OF THE WORDS, “RAHMAN” AND “RAHIM:” Because these
two words are translated by many as “gracious” and “merciful” and in English the words,
“grace” and “mercy” represent two related, but distinct concepts, I set out to understand the
meaning of “Rahman” and “Rahim” in Islam, assuming they were the words for grace and
mercy in Arabic. I discovered that different translators have translated the phrase “bis-millahar-rahman-ar-rahim” as, “in the name of Allah, the most gracious, most merciful," “… the
merciful and the compassionate” or “… the beneficent, the merciful,” which confused me.
Which one means “merciful” and which one means “compassionate,” “beneficent” or
“gracious”? After consulting several Islamic dictionaries and web sites I began to understand
that these two words have basically the same meaning. That is because they come from the
same three letter Arabic root, م رح) RHM). In writing about “Rahmat” (mercy), another word
from that same root, one Islamic website, (http://www.quran-st.net/DICTIONARY.htm) helped
me to understand this:
“Rahmat being constructive, beneficial, full of mercy etc. is also supported by the fact that the Arabic word for
‘womb’ is Rahm (Sura 3:6) from the same root … used for Rahman, Rahim and Rahmat. The child in the
womb is provided with all that is necessary for its growth through the mother and is carefully protected from all
harmful things. The feeling of the mother towards the child is that of compassion, beneficence, mercy, safety
etc. and these feelings further explain the term Rahmat … “
However, I also found out that Islamic scholars have made certain creative distinctions in the
use and meaning of these two adjectives. After reading a number of articles, I have found the
following 5 opinions regarding the distinction between the two words:
1) “Rahman” means the all merciful; “Rahim” means the ever merciful,
2) “Rahman” means the merciful to all mankind (believers and unbelievers) while
“Rahim” means the merciful and compassionate to believers,
3) “Rahman” means the merciful in all the situations and needs in this life on earth;
“Rahim” means the merciful and compassionate throughout eternity,
4) “Rahman” means the merciful for the needs of the body, while “Rahim” means the
merciful for the heart and
5) “Rahman” refers to God’s broad, overflowing but temporary mercy, while “Rahim”
refers to God’s permanent mercy.
Therefore the best translation of this phrase may be “in the name of Allah, the merciful, the
mercy giver” or “… the entirely merciful, the especially merciful” (Saheeh International
translation).
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The concept behind these two interlinked, almost identical attributes of God (“rahman” and
“rahim”) seems to be one of the major underlying themes of the Qur’an. This is made clear by
the fact that the words, “grace,” “gracious” or “most gracious” are found at least 237 times and
the words, “mercy,” “merciful” or “most merciful” are found at least 375 times in Yusuf Ali’s
English translation of the Qur’an.
2. THE USE OF THE WORD “MERCY” IN REFERENCE TO GOD IN THE
QUR’AN: The fact that “mercy” is one of the most frequently used words of the Qur’an, is
evidenced by the fact that there is a total of 375 occurrences of “mercy” or “most merciful”
in Yusuf Ali’s English Translation of the Qur’an! The phrase, “most merciful” occurs 216 times –
113 times in the dedicatory phrase before each of the Suras (except the ninth) and 103 times
throughout the verses of the Qur’an. Plus the single words “mercy” or “merciful” occur another
159 times.
Allah’s power is thought to be eclipsed only by his mercy (His power to forgive), and
“mercy” seems to mean kindness or benevolence. As mentioned above, the meaning of both
words is largely “mercy.” In trying to further understand the various facets of Islam’s teaching
about God’s mercy I have examined the use of these words in each verse.
The 375 uses of “mercy” “merciful” and “most merciful” can be divided into five broad
areas of emphasis. I have included a few verses as examples of each:
a. A Title Or Attribute Of God – 227 times: This includes “In the name of God, most
gracious, most merciful” 113 times before each of the Suras (except the ninth), “most merciful” by
itself 103 additional times, and “merciful” or “full of mercy” 11 times:
“And your God is One God: There is no god but He, most gracious, most merciful.” (Sura 2:163)
“If they accuse thee of falsehood, say: ‘Your Lord is full of mercy all-embracing; but from people in guilt
never will His wrath be turned back.’” (Sura 6:147)
“And put thy trust on the Exalted in might, the Merciful.” (Sura 26:217)
b. God’s Kind Mercy In Giving Worldly Benefits – 25 times:
“For His mercy He specially chooseth whom He pleaseth; for God is the Lord of bounties unbounded.”
(Sura 3:74)
“And He it is who sends the winds as heralds of glad tidings, going before His mercy, and We send
down pure water from the sky.” (Sura 25:48)
“It is out of His mercy that He has made for you night and day, - that ye may rest therein, and that ye
may seek of his grace; - and in order that ye may be grateful.” (Sura 28:73)
c. God’s Benevolent Mercy In Giving Books, Messages And Messengers
– 23 times:
“… those who accept a clear (sign) from their Lord, and whom a witness from Himself doth teach, as did
the book of Moses before it, - a guide and a mercy? …” (Sura 11:17)
“We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe:
to the unjust it causes nothing but loss after loss.” (Sura 17:82)
“Nor wast thou at the side of (the mountain of) Tur when we called (to Moses). Yet (art thou sent) as
mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order
that they may receive admonition.” (Sura 28:46)
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“Then, in their wake, We followed them up with (others of) Our apostles: We sent after them Jesus the
son of Mary, and bestowed on him the Gospel ….” (Sura 57:27)
d. Other Spiritual Benefits Given in God’s Mercy – 19 times:
“Then those who believe in God, and hold fast to Him, - soon will He admit them to mercy and grace
from Himself, and guide them to Himself by a straight way.” (Sura 4:175)
“And We bestowed of Our mercy on them, and We granted them lofty honour on the tongue of truth.”
(Sura 19:50)
“He it is who sends blessings on you, as do His angels, that He may bring you out from the depths of
darkness into light: and He is full of mercy to the believers.” (Sura 33:43)
e. God’s Benevolent Mercy In Forgiving Sins – 81 times:
“On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it
suffers every ill that it earns. (Pray:) ‘Our Lord! Condemn us not if we forget or fall into error; our
Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us
a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have
mercy on us. Thou art our protector; Help us against those who stand against faith.’" (Sura 2:286)
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I
am oft-forgiving, most merciful.” (Sura 27:11)
“… that He may admit to His mercy whom He will. If they had been apart, We should certainly have
punished the unbelievers among them with a grievous punishment.” (Sura 48:25)
[See also CHAPTER 8– GOD’S SALVATION]
3. THE USE OF THE WORD “GRACE” IN REFERENCE TO GOD IN THE
QUR’AN: Alright, if both “rahman” and “rahim” essentially mean merciful what about grace?
Are there other words with this meaning? It seems clear that there are several other words
translated “grace,” “favour,” bestowment” etc. by Yusuf Ali in the Qur’an. Some of them are
niematin, fadal, minna, ni’ma and huzwa. Not having sufficient knowledge of Arabic script and
meaning, I am unable to locate and study them in detail, but in trying to further understand
Islam’s teaching about God’s grace, I have examined Yusuf Ali’s 237 uses of the English
words “grace” and “gracious” and divided them into the following four usages with samples of
each:
a. God’s Title Of “Most Gracious” – 145 times: As seen above, the word Rahim is
used as a part of a dedicatory phrase at the beginning of 113 suras (all except the 9th). It is
also used 32 other times in the text of the Qur’an. Yusuf Ali has translated it “most
gracious,” even though it means merciful:
“In the name of God, Most Merciful, Most Gracious” (before each Sura)
“(God) most gracious is firmly established on the throne (of authority).” (Sura 20:5)
“A revelation from (God), most gracious, most merciful.” (Sura 41:2)
b. God’s Grace (Favor) In General – 17 times:
“… The grace of God and His blessings on you, o ye people of the house!’” (Sura 11:73)
“… That is the grace of God, which He will bestow on whom He pleaseth.” (Sura 5:54)
“We bestowed grace aforetime on David from ourselves ….” (Sura 34:10)
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c. God’s Grace (Favor) In Bestowing Material Blessings - 25 times:
[about Job] “So We listened to him: We removed the distress that was on him, and We restored his
people to him, and doubled their number, - as a grace from Ourselves ...” (Sura 21:84)
“… if they are in poverty, God will give them means out of His grace ….” (Sura 24:32)
“Let those who find not the wherewithal for marriage keep themselves chaste, until God gives them
means out of His grace....” (Sura 24:33a)
“Seest thou not that the ships sail through the ocean by the grace of God? …” (Sura 31:31)
“It is God who has made the night for you, that ye may rest therein, and the days as that which
helps (you) to see. Verily God is full of grace and bounty to men …” (Sura 40:61)
d. God’s Grace (Favor) In Bestowing Spiritual Blessings – 50 times: Here are
a few examples:
“God by His grace guided the believers to the truth, concerning that wherein they differed. For God
guided whom He will to a path that is straight. ...” (Sura 2:213)
“… But God beckons by His grace to the garden (of bliss) and forgiveness, and makes His signs
clear to mankind: that they may celebrate His praise. (Sura 2:221)
“O ye who believe! if ye fear God, He will grant you a criterion (to judge between right and wrong),
remove from you (all) evil (that may afflict) you, and forgive you: for God is the Lord of grace
unbounded.” (Sura 8:29)
“… But God has endeared the faith to you, and has made it beautiful in your hearts, and He has
made hateful to you unbelief, wickedness, and rebellion. Such indeed are those who walk in
righteousness. A grace and favour from God ….” (Sura 49:7,8)
4. THE FREQUENCY AND USE OF THE RELATED WORD, “KINDNESS”
(Ra’uf) IN REFERENCE TO GOD IN THE QUR’AN: There are 11 occurrences of
the words “kindness” or “kind” used as attributes of God in Yusuf Ali’s English Translation
of the Qur’an. Here are five of those verses:
“… For Allah is to all people most surely full of kindness, most merciful.” (Sura 2:43)
“… And Allah is full of kindness to those that serve Him." (Sura 3:30)
“… to the Believers is he most kind and merciful.” (Sura 9:128)
“… for thy Lord is indeed full of kindness and mercy.” (Sura 16:47)
“… for Allah is Most kind and Most Merciful to man.” (Sura 22:65)
In 9 of those 11 references there is a link to God’s mercy in the same way that His
graciousness is linked to His mercy. Also several other occurances are presented as a title for
God (“Most Kind, Most Merciful”) in the same way that “Most Gracious, Most Merciful” is used,
which would seem to indicate an almost identical meaning.
5. THE QUR’AN”S BASIC MEANING OF THIS “MERCY-GRACE-KINDNESS”
ATTRIBUTE OF GOD: There Are At Least Four Important Things I Have Understood
About The Quranic Meaning Of This Attribute:
a. The Words “Grace,” “Kindness” and “Forgiveness” Seem To Be Used
Almost Interchangeably with “Mercy,” Indicating that they all have the same
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basic meaning. See how they are coupled together with Mercy:
1) Grace and Mercy:
“… Were it not for the grace and mercy of God unto you, all but a few of you would have fallen into
the clutches of Satan.” (Sura 4:83)
2) Kindness and Mercy:
“… For Allah is to all people Most surely full of kindness, Most Merciful.” (Sura 243)
“… to the Believers is he most kind and merciful.” (Sura 9:128)
“… for thy Lord is indeed full of kindness and mercy.” (Sura 16:47)
3) Forgiveness and Mercy: The twin phrases, “oft-forgiving, most merciful” and,
“oft-returning, most merciful” are used 89 times, and in addition the two words,
“forgiveness” and “mercy” are used together many other times:
“But if the thief repents after his crime, and amends his conduct, God turneth to him in forgiveness;
for God is oft-forgiving, most merciful.” (Sura 5:39)
“And if ye are slain, or die, in the way of God, forgiveness and mercy from God are far better than all
they could amass.” (Sura 3:157)
“He said: "O my people! why ask ye to hasten on the evil in preference to the good? If only ye ask
God for forgiveness, ye may hope to receive mercy.” (Sura 27:46)
“Say: ‘O my servants who have transgressed against their souls! Despair not of the mercy of God:
for God forgives all sins: for He is oft-forgiving, most merciful.’” (Sura 39:53)
4) Grace, Forgiveness and Mercy: Three of these words are used a few times all
together in the same verse:
“… and seek ye the grace of God: for God is oft-forgiving, most merciful.” (Sura 73:20)
b. In The Qur’an The General Meaning Of These Three Words Seems To
Be A Simple Kindness, Pity Or Benevolence. Here are a few verses linking
God’s mercy and grace with kindness and benevolence:
“… For God is to all people most surely full of kindness, most merciful.” (Sura 2:143)
“Were it not for the grace and mercy of God on you, and that God is full of kindness and mercy, (ye
would be ruined indeed). (Sura 24:20)
“But verily thy Lord is full of grace to mankind: Yet most of them are ungrateful.” (Sura 27:73)
c. In Islam God’s Mercy-Grace-Kindness Is Earned. God gives this blessing in
response to, and as a reward for, certain acts of the sinner, which will be weighed on God’s
scale. In other words, they are earned benefits! But “mercy” and “grace” are not words
that normally fit with earned benefits!
According to the Qur’an, Mercy is given as a reward which is earned and therefore
deserved by believers doing enough good deeds. Grace apparently is only for those who
have stopped sinning by their own will power, not for those who need God’s power in their
lives to overcome their sin.
God’s mercy, grace and kindness seem to be reserved, not for those who have committed
sin and beg for mercy, but for those who:
1) who believe in one God, bow to His will and turn to Him in repentance
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2) who “hold fast” to God (continue to believe and obey Him)
3) who go not astray but are on “the straight way”
4) who are devoted to Islam and follow Muhammad
5) who follow the Qur’an
6) who are sincere and righteous
7) who do good, practice regular charity, establish regular prayer, fight in the cause of
God and believe in God’s signs
8) who repent and give restitution
9) who abound in merit, whose deeds justly earn them paradise on the scales of justice.
[For a fuller study of the Qur’an’s teaching about Paradise see Chapter 4]
Here are a few verses about the things to be done in order to earn God’s mercy:
“On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it
suffers every ill that it earns …’" (Sura 2:286)
“All who obey God and the apostle are in the company of those on whom is the grace of God, - of the
prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the righteous
(who do good): Ah! what a beautiful fellowship!” (Sura 4:69)
“Then those who believe in God, and hold fast to Him, - soon will He admit them to mercy and grace
from Himself, and guide them to Himself by a straight way.” (Sura 4:175)
"… He said: ‘With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I
shall ordain for those who do right, and practice regular charity, and those who believe in Our
signs.’” (Sura 7:156)
“… and bestow His abounding grace on all who abound in merit!” (Sura 11:3)
“We shall set up scales of justice for the day of judgment, so that not a soul will be dealt with
unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to
account): and enough are We to take account.” (Sura 21:47; see also 101:6-9)
“So establish regular prayer and give regular charity; and obey the Apostle; that ye may receive
mercy.” (Sura 24:56)
d. God Gives Merciful Kindness Only Because He Chooses To!
(This Is In Apparent Contradiction To What We Have Just Seen.) According to the following
verses, God in His omnipotence simply decrees His mercy and grace as a special
concession to those He chooses to favor, which may or may not be those who earn His
favor! Thus God alone initiates repentance and faith in the hearts of believers. The
following verses indicate that His choice involves three things:
1) His sovereign will (whomever He chooses),
2) His omnipotent power (Lord of unbounded grace and bounties), and
3) His superior knowledge (He knows best).
“…But God will choose for His special mercy whom He will - for God is Lord of grace abounding.”
(Sura 2:105)
“For His mercy He specially chooseth whom He pleaseth; for God is the Lord of bounties unbounded.”
(Sura 3:74)
“… That is the grace of God, which He will bestow on whom He pleaseth.” (Sura 5:54)
“It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please,
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punishment: We have not sent thee to be a disposer of their affairs for them.” (Sura 17:54)
"He punishes whom He pleases, and He grants mercy to whom He pleases …” (Sura 29:21)
“… He may admit to His mercy whom He will …” (Sura 48:25)
“... a garden (of bliss)… that is the grace of God, which He bestows on whom he pleases: and God is the
Lord of grace abounding.” (Sura 57:21)
“That the People of the Book may know that they have no power whatever over the grace of God, that (His)
grace is (entirely) in His hand, to bestow it on whomsoever He wills. For God is the Lord of grace
abounding.” (Sura 57:29)
So Which Is It? – God’s Mercy in payment for a person’s meritorious deeds, or God’s
sovereign Will?
How Does God’s Justice Relate To His Mercy? Is justice even in the picture? The
following statement of Muhammad about God’s mercy, found in the English translation of
Sahih Bukhari’s collection of Hadith, illustrates the strange way Islam deals with the conflict
between God’s arbitrary mercy and His righteous justice:
“Narrated Hazrat Abu Huraira radi Allahu anhu: ‘Allah's Apostle sallallahu alaih wasallam said, ‘When Allah
completed the creation, He wrote in His book which is with Him on His throne, “My mercy overpowers My
anger.”' “(Bukhari’s Hadith, Volume 4, Book 54, Number 416)
From this statement It would seem that one way God deals with this conflict is to silence
His justice by simply crushing it! Also, the Qur’an indicates another intriguing way God uses
to disregard His justice for the sake of His sovereign will to forgive. He simply changes
evil into good! Wow!:
“… for God will change the evil of such persons into good, and God is oft-forgiving, most merciful.”
(Sura 25:70)
6. CONCLUSIONS:
a. No Grace: The meaning of, “grace” in the Qur’an basically seems to be benevolent
mercy. It would seem, therefore that Islam knows only God’s mercy and does not at
all understand God’s grace (see below)!:
b. Mercy Overpowering Justice: The Qur’an says God’s mercy overpowers His
anger. In contrast the Bible teaches that God’s justice cannot be overpowered but is fully
satisfied by His redemption in Christ. [See Chapter 11 - Justice]
c. Ultimately God’s Will Determines All. No doubt the Qur’an puts a great deal of
emphasis on God’s mercy, but in the end it seems that God’s sovereign will is all that
matters. If He wills to forgive, He forgives; if He wills to punish He punishes. He is merciful
to whomever He chooses. [See Chapter 8(a) – Forgiveness]
THE BIBLE:
We will be looking at the following:
1. The Meaning Of Mercy In The Old And New Testament
2. The Meaning Of Grace In The Old And New Testament
3. Different Emphases Of Mercy & Grace And Their Relationship To Each Other
4. A Possible Biblical Origin For Islam’s "Bis-Millah-Al-Rahman-Al-Rahim"
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5. God’s “Steadfast Love”
1. THE MEANING OF MERCY IN THE OLD AND NEW TESTAMENT:
a. God’s Mercy In The Old Testament: The meaning seems to be undeserved
forgiveness or salvation for sinners doomed to destruction; i.e., “favor,” “kindness,” “tender
mercies,” “grace,” “compassion” or “steadfast love”:
“Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou
hast shewed unto me in saving my life …” (Genesis 19:19 - KJV)
“… to say, Praise the Lord; for his mercy endureth for ever.” (2 Chronicles 20:21 - KJV)
“For thou, Lord, art … ready to forgive; and plenteous in mercy …” (Psalm 86:5 - KJV)
“For as the heaven is high above the earth, so great is his mercy toward them that fear him.” (Psalm
103:11 - KJV)
Notice that God’s goodness and graciousness are used synonymously with His mercy
(pardon):
“Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to
you. For the Lord is a God of justice ...” (Isaiah 30:18)
“Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the
Lord forever.” (Psalm 23:6)
“… And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.”
(Exodus 33:19)
b. God’s Mercy In The New Testament: The words translated as “mercy” have the
meaning of “compassion” or “pity.” God’s mercy is given to undeserving sinners. I have
divided verses containing the word mercy into several categories. Here are a few examples
for each category:
1) Mercy received in salvation from eternal destruction – 26 times: This includes not
only salvation from our sins and from God’s judgment, but also salvation into the new
birth and new life in Christ as the people of God:
“… in the forgiveness of their sins, because of the tender mercy of our God …” (Luke 1:77,78)
“But God, being rich in mercy, because of the great love with which he loved us, even when we were
dead in our trespasses, made us alive together with Christ …” (Eph. 2:4,5)
“he saved us, not because of works done by us in righteousness, but according to his own mercy,
by the washing of regeneration and renewal of the Holy Spirit.” (Titus 3:5)
“… According to his great mercy, he has caused us to be born again to a living hope through the
resurrection of Jesus Christ from the dead.” (1 Peter 1:3)
“Once you were not a people, but now you are God's people; once you had not received mercy, but
now you have received mercy.” (1 Peter 2:10)
2) Mercy received in general blessing – 10 times:
“And his mercy is for those who fear him from generation to generation.” (Luke 1:50)
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all
comfort.” (2 Corinthians 1:3)
“May mercy, peace, and love be multiplied to you.” (Jude 1:2)
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3) Mercy in deliverance from disease and demonic possession – 9 times:
“And as Jesus passed on from there, two blind men followed him, crying aloud, “Have mercy on us,
Son of David.” (Matthew 9:27)
[Jesus said to] “… the man who had been possessed with demons … ‘Go home to your friends and tell
them how much the Lord has done for you, and how he has had mercy on you.’” (Mark 5:18-19)
“Now the time came for Elizabeth [who was barren] to give birth, and she bore a son. And her neighbors
and relatives heard that the Lord had shown great mercy to her …” (Luke 1:57-58)
“Indeed he was ill, near to death. But God had mercy on him ...” (Philippians 2:27)
4) Mercy in receiving good character and wisdom – 12 times:
“Blessed are the merciful, for they shall receive mercy.” (Matthew 5:7)
“… I give my judgment as one who by the Lord's mercy is trustworthy.” (1 Corinthians 7:25)
“But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and
good fruits, impartial and sincere.” (James 3:17)
5) Mercy and Grace used together – 4 times:
“To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ
Jesus our Lord.” (1 Timothy 1:2 & 2 Timothy 1:2)
“ Let us then with confidence draw near to the throne of grace, that we may receive mercy and find
grace to help in time of need.” (Hebrews 4:16)
“Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father's
Son, in truth and love.” (2 John 1:3)
c. God’s Mercy Cannot Ignore And Must Satisfy His Justice. God is both
merciful and just, but these two attributes seem to contradict each other. If, in His mercy,
He forgives our sin without punishment, he is no longer just. And if, in His justice, He
punishes repentant sinners for their sins, He is no longer merciful! But, as we will see more
clearly in the New Testament, by means of His atoning sacrifice of Jesus the Messiah,
Almighty God has reconciled and satisfied both of these equally important attributes.
Although the Old Testament does not show this as clearly as the New Testament, it
certainly indicates it in the following 5 verses:
“… the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the
Lord is a God of justice; blessed are all those who wait for him.” (Isaiah 30:18)
This verse clearly tells us that the reason God shows us mercy is because He is a God of
justice, and for that reason He is exalted and glorified! Our God has found a way to
reconcile these two attributes.
“Steadfast love and faithfulness meet; righteousness and peace kiss each other.” (Psalm 85:10)
Steadfast love and peace represent mercy. Faithfulness (to His law) and righteousness
represent justice. These two have found a way to “kiss each other”!
“Righteousness and justice are the foundation of your throne; steadfast love and faithfulness [to your
promises] go before you.” (Psalm 89:14)
“a throne will be established in steadfast love, and on it will sit in faithfulness [to His promises] … one
who judges and seeks justice and is swift to do righteousness.” (Isaiah 16:5)
“He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and
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to love mercy, and to walk humbly with thy God?” (Micah 6:8 – KJV)
[For a fuller study of God’s Justice, see CHAPTER 11]
2. THE MEANING OF GRACE IN THE OLD AND NEW TESTAMENT:
a. God’s “Grace” In The Old Testament: The meaning of the Old Testament
Hebrew words translated “grace,” “gracious,” “mercy” and “merciful” are very similar to the
meaning of the Arabic words for grace and mercy in the Qur’an. They all seem to mean
“mercy” (“benevolence,” “pity,” “compassion” or “kindness”) rather than the clearer meaning
of “grace” as seen in the New Testament:
“Give ear, O Lord, to my prayer; listen to my plea for grace” (Psalm 86:6) .
“Turn to me and be gracious to me, for I am lonely and afflicted.” (Psalm 25:16)
“For a people shall dwell in Zion … you shall weep no more. He will surely be gracious to you at the
sound of your cry. As soon as he hears it, he answers you.” (Isaiah 30:19)
“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for
mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as
one mourns for an only child ...” (Zechariah 12:10)
b. God’s “Grace” In The New Testament: The original Greek word used for
“grace” is “charis” which, according to Strong’s Concordance means “benefit, favor,
graciousness … gift …” In this definition we see that God’s grace is not only unmerited but
is given to enable. The Greek word for “gift” or “gifts” is “charisma” which, according to
Strong’s means “a (divine) gratuity… (spiritual) endowment… (free) gift,” and is used for
the spiritual gifts the Holy Spirit graciously gives to believers. In English we fail to see this
obvious relationship between “grace” and “gift,” but it is clear in the Greek.
Therefore, I would define grace as “God’s unmerited gift of enabling power.”
“Charis” and “charisma” are used in the New Testament to describe God’s grace for
mankind. The Grace of God was fully revealed in Jesus the Messiah and now administered
by God’s Holy Spirit in the lives of God's people. It enables sinners to trust in Christ for
salvation, it empowers believers to live godly lives, and it gives believers the ability to
serve other believers through the exercise of their spiritual gifts. In these ways God’s grace
results in both glory to God and spiritual fruit in the lives of believers:
1) Categories Of Grace: I have divided the New Testament verses into several
categories of examples of God gifting believers with His free grace:
a) God’s Grace Revealed In And Through Jesus The Messiah (“Incarnate
Grace”) – God revealed His righteousness through Moses and the law, but His
enabling grace is revealed through Jesus – 5 Times:
“who has saved us … according to His own purpose and grace which was granted us in Christ
Jesus from all eternity,” (2 Timothy 1:9 - NASB)
“For from his fullness we have all received, grace upon grace. For the law was given through
Moses; grace and truth came through Jesus Christ.” (John 1:16,17)
“For the grace of God has appeared, bringing salvation for all people” (Titus 2:11)
b) God’s Grace For Eternal Life (“Saving Grace”) – Grace enabling us to believe,
be redeemed and receive salvation – 45 Times:
“… he greatly helped those who through grace had believed.” (Acts 18:27)
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“and are justified by his grace as a gift, through the redemption that is in Christ Jesus.”
(Romans 3:24)
“… we have redemption … according to the riches of his grace.” (Ephesians 1:7)
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of
God, not a result of works, so that no one may boast.” (Ephesians 2:8,9)
“For the grace of God has appeared, bringing salvation for all people.” (Titus 2:11)
Sadly, some refuse God’s saving grace given through God’s Spirit:
“How much worse punishment, do you think, will be deserved by the one who has trampled
underfoot the Son of God, and has profaned the blood of the covenant by which he was
sanctified, and has outraged the Spirit of grace?” (Hebrews 10:29)
c) God’s Grace For This Life (“Enabling Grace”) – To Empower Believers To
Live In Christ’s Likeness – 51 Times:
“… the word of his grace, which is able to build you up ...” (Acts 20:32)
“But by the grace of God I am what I am, and his grace toward me was not in vain. On the
contrary, I worked harder than any of them, though it was not I, but the grace of God that
is with me.” (1 Corinthians 15:10)
“… see that you excel in this act of grace [giving] also.” (2 Corinthians 8:7)
“For the grace of God has appeared … training us to renounce ungodliness and worldly
passions, and to live self-controlled, upright, and godly lives in the present age ...” (Titus
2:11-12)
“But he gives more grace ...‘God opposes the proud, but gives grace to the humble.’” (James
4:6)
d) Prayers For God’s Grace To Be Given To Others (“Blessing Grace”) (this too
is grace for this life). – 32 times:
“… Grace to you … from God our Father and the Lord Jesus Christ.” (Rom. 1:7)
“The grace of our Lord Jesus Christ be with you.” (Romans 16:20)
“… Grace be with you.” (Colossians 4:18)
e) Spiritual Gifts (“Serving Grace”) – To Empower For Ministry To Other
Believers (this too is grace for this life) – 17 times:
“For the gifts and the calling of God are irrevocable.” (Romans 11:29)
“Having gifts that differ according to the grace given to us …” (Romans 12:6)
“As each has received a gift, use it to serve one another, as good stewards of God's varied
grace.” (1 Peter 4:10)
It should be noted that the total of the verses speaking about God’s grace enabling us to
live for Him in this life (in the last 3 categories) equals two thirds (100 out of 149) of all
uses of the words, “charis” and “charisma.” Shouldn’t we therefore put more emphasis
on this instead of emphasizing only God’s grace for salvation from death and hell in
category b)?
2) Objective Of God’s Grace: There are two sides to this same coin – the twin
purposes of God’s grace in the life of a believer:
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a) Transforming Us To Be Like Him, Reflecting His Glory, As He Originally
Intended: By redeeming us (removing our sin) and giving us His indwelling Spirit,
God is in the process of restoring us to His own image, to reflect His glory and
to live in an intimate relationship with Himself.
“And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the
same image from one degree of glory to another. For this comes from the Lord who is the
Spirit.” (2 Corinthians 3:18)
“so that in the coming ages he might show the immeasurable riches of his grace in kindness
toward us in Christ Jesus..” (Ephesians 2:7)
“Beloved, we are God's children now, and what we will be has not yet appeared; but we know
that when he appears we shall be like him, because we shall see him as he is.” (1 John 3:2)
[Islam, in contrast, claims to provide a guide for believers to become more like
Muhammad; but never like God – an impossible thought in Islam:
“The Prophet is closer to the Believers than their own selves …” (Sura 33:6)
“Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) …” (Sura 33:21)]
b) Empowering Us To Live For Him: In this present life God is equipping us with
His power through His Holy Spirit so we can overcome temptation, walk in
obedience and fellowship with Him as He uses us to work in the lives of others.
Although God does not exempt believers from sickness, losses, accidents,
obstacles, evil temptations and death, He gives us grace enabling us to persevere
with joy, thankfulness and trust, bearing witness to His glory rather than being bitter,
frustrated, defeated or angry:
“… we behaved in the world with simplicity and godly sincerity, not by earthly wisdom but by
the grace of God ...” (2 Corinthians 1:12)
“And God is able to make all grace abound to you, so that having all sufficiency in all things
at all times, you may abound in every good work.” (2 Corinthians 9:8)
“But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness
...” (2 Corinthians 12:9)
“It is right for me to feel this way about you all, because I hold you in my heart, for you are all
partakers with me of grace, both in my imprisonment and in the defense and
confirmation of the gospel.” (Philippians 1:7)
“Let us then with confidence draw near to the throne of grace, that we may receive mercy and
find grace to help in time of need.” (Hebrews 4:16)
An excerpt from Transforming Grace in the daily devotional, “Holiness Day By Day” by
Jerry Bridges of the Navigators, includes a good summary of grace in our lives:
“We’re brought into God’s kingdom by grace; we’re sanctified by grace; we receive both temporal and
spiritual blessings by grace; we’re motivated to obedience by grace; we’re called to serve and enabled to
serve by grace; we receive strength to endure trials by grace; and we’re glorified by grace. The entire
Christian life is lived under the reign of God’s grace.”
3. THE DIFFERENT EMPHASES OF MERCY AND GRACE AND THEIR
RELATIONSHIP TO EACH OTHER: God’s Mercy and Grace are interwoven with each
other and represent a large part of God’s character. Here are two classic passages showing
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the interlocking relationship of God’s grace and mercy:
“The LORD passed before him and proclaimed, ‘The LORD, the LORD, a God merciful and gracious, slow to
anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands,
forgiving iniquity and transgression and sin, but who will by no means clear the guilty …’” (Exodus
34:6,7)
“The LORD is merciful and gracious, slow to anger and abounding in steadfast love. He will not always
chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay
us according to our iniquities. For as high as the heavens are above the earth, so great is his
steadfast love toward those who fear him; as far as the east is from the west, so far does he
remove our transgressions from us. As a father shows compassion to his children, so the LORD
shows compassion to those who fear him. For he knows our frame; he remembers that we are
dust. As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it,
and it is gone, and its place knows it no more. But the steadfast love of the LORD is from everlasting to
everlasting on those who fear him, and his righteousness to children's children” (Psalm 103:8-17)
It is clear that there is a great deal of overlap between the meaning of God’s mercy and His
grace, but each of them has a distinct emphasis. Someone has tried to describe it like this:
Mercy is God not giving us the bad things we deserve (judgment, punishment, etc.);
Grace is God giving us the good things we do not deserve (forgiveness, eternal life, etc).
While this distinction is generally very helpful, it is not entirely accurate:
God’s Mercy includes not only God not judging and punishing us as we do deserve, but it also
includes the forgiveness and salvation we do not deserve:
“… in the forgiveness of their sins, because of the tender mercy of our God ” (Luke 1:77,78)
“he saved us, not because of works done by us … but according to his own mercy …” (Titus 3:5)
And God’s Grace not only includes God giving us the eternal life we do not deserve, but it also
includes the salvation from the punishment of death we do deserve:
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a
result of works, so that no one may boast.” (Ephesians 2:8,9)
“… so that by the grace of God he might taste death for everyone.” (Hebrews 2:9)
Perhaps other ways of looking at the unique emphases of mercy and grace are:
Mercy is primarily God doing for us what we are completely unable to do – like new born babies.
Grace is primarily God empowering us to do everything He created us to do – like full grown adults.
Mercy is what a powerful king chooses to give out of pity for his subjects.
Grace is the training and provision a loving father gives his children, enabling them to be more like himself.
The meaning of God’s grace in our lives is illustrated by an old rhyme:
"‘Run, John, run,’ the law commands, but gives neither feet nor hands.
Better news the gospel brings; it bids me fly and gives me wings."
4. A POSSIBLE BIBLICAL ORIGIN FOR ISLAM’S "Bis-Millah-Al-Rahman-AlRahim": It is quite possible that the primary source for part of the dedicatory Qur’anic phrase,
"In the name of God, most merciful, most gracious" is the oft-repeated Old Testament phrase
“gracious and merciful.” This phrase is found at least 8 times in varying forms in the Old
Testament:
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“The LORD passed before him [Moses] and proclaimed, “The LORD, the LORD, a God merciful and gracious,
slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands,
forgiving iniquity and transgression and sin ...” (Exodus 34:6,7)
“… For the Lord your God is gracious and merciful and will not turn away his face from you, if you return to
him.” (2 Chronicles 30:9)
“… But you are a God ready to forgive, gracious and merciful, slow to anger and abounding in steadfast
love [loving kindness], and did not forsake them.” (Nehemiah 9:17)
“… for you are a gracious and merciful God.” (Nehemiah 9:31)
“But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love [loving
kindness] and faithfulness.” (Psalm 86:15)
“The Lord is merciful and gracious, slow to anger and abounding in steadfast love [loving kindness].”
(Psalm 103:8)
“… Return to the Lord your God, for he is gracious and merciful, slow to anger, and abounding in steadfast
love [loving kindness]; and he relents over disaster.” (Joel 2:13)
“… for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love
[loving kindness], and relenting from disaster.” (Jonah 4:2)
It would appear from the above verses that not only the phrase, “gracious and merciful” (or
“merciful and gracious”) itself, but also the Old Testament meaning of these words (loving
kindness, favor, pity) is quite similar to what we see in the Qur’an. To some extent the teaching
about God in Islam may be a reflection of the preliminary but incomplete knowledge about God
revealed in the Old Testament. In our study of the New Testament we see the fuller revelation
of God’s grace.
5. GOD’S “STEADFAST LOVE”: In five of the eight verses listed above we find the
phrase, “merciful and gracious” or “gracious and merciful” linked together with the phrase,
“abounding in steadfast love.”
This Hebrew word, chesed (see “Mercy” above), translated “steadfast love” (also translated
“loving kindness,” “kindness,” “goodness,” or “mercy” in other Bible translations) is a noun used
more than 150 times throughout the Old Testament. It seems to have a similar meaning as the
Arabic words rahman and rahim (merciful) in the Qur’an. However (unlike the Qur’an), the
context of the Bible verses usually show a linking of God’s steadfast love together with His
mercy (see the following verses). It gives a better understanding of the quality of relationship
with Him we experience because of His love. His relationship with us is not simply one of God
condescending to show mercy to His creatures, but of a merciful Father “abounding in
steadfast love” toward His children. This is God’s self-giving love generating His mercy and
grace:
“God, being rich in mercy, because of the great love with which he loved us … “ (Ephesians 2:4); better
translated as: “God being rich in mercy springing from his super-abundant love for us …” (The
Resurrection New Testament, recently published by Dr. C. Gordon Olson)
This “steadfast love” is described, for example, by King David in Psalm 63:1-8:
“O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a
dry and weary land where there is no water. So I have looked upon you in the sanctuary, beholding your
power and glory. Because your steadfast love is better than life, my lips will praise you. So I will bless
you as long as I live; in your name I will lift up my hands. My soul will be satisfied as with fat and rich
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food, and my mouth will praise you with joyful lips, when I remember you upon my bed, and
meditate on you in the watches of the night; for you have been my help, and in the shadow of your
wings I will sing for joy. My soul clings to you; your right hand upholds me.”
God’s steadfast love or loving kindness (chesed) in this Psalm clearly indicates a more gracefilled and loving relationship between God and David, His servant than appears in the Qur’an’s
use of “rahman” and “rahim.”
[For a fuller study of God’s Love, see Chapter 14]
C. JESUS THE REVELATION OF GOD’S
MERCY AND GRACE:
ISLAM: The Qur’an says that Jesus was no more than a prophet, a man created by God’s
command, to whom He gave the book Injil (Gospel) and the power to do miracles. It says nothing
about Him being the giver or means of God’s mercy and grace.
“O People of the Book! Commit no excesses in your religion … Christ Jesus the son of Mary was (no more than)
a messenger of Allah, and His Word [God’s command to be born], which He bestowed on Mary, and a spirit
proceeding from Him ...” (Sura 4:171) [Y.A.’s note #676: “Christ’s attributes are mentioned: … a word
bestowed on Mary, for he was created by God’s word ‘Be’ …”]
“Then will Allah say: "O jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I
strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity.
Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it
were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and
thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My
leave ...” (Sura 5:110)
BIBLE:
1. JESUS AND GOD’S MERCY: Jesus is God become man, so He, through His death
and resurrection, is both the source and means of God’s mercy, which He gives to us together
with the Father,
a. Jesus Himself Gives Mercy:
“keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal
life.” (Jude 1:21)
b. Jesus, Together With The Father Is The Source Of Mercy:
“To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our
Lord.” (2 Timothy 1:2)
“Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father's
Son, in truth and love.” (2 John 1:3)
c. Jesus’ Work (Death & Resurrection) Is God’s Means Of Mercy:
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“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us
to be born again to a living hope through the resurrection of Jesus Christ from the dead,” (1 Peter
1:3)
2. JESUS AND GOD’S GRACE:
a. Jesus Himself Gives Grace:
“But we believe that we will be saved through the grace of the Lord Jesus, just as they will.” (Acts 15:11)
“But the free gift is not like the trespass. For if many died through one man's trespass, much more have the
grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.”
(Romans 5:15)
“For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became
poor, so that you by his poverty might become rich.” (2 Corinthians 8:9)
“You then, my child, be strengthened by the grace that is in Christ Jesus,” (2 Timothy 2:1)
b. Jesus, Together With The Father Is The Source Of Grace:
“Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal
comfort and good hope through grace,” (2 Thessalonians 2:16)
“To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our
Lord.” (2 Timothy 1:2)
“Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father's Son,
in truth and love.” (2 John 1:3)
c. Jesus Is God’s Means Of Grace:
“the law was given through Moses; grace and truth came through Jesus Christ.” (John 1:17)
“so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life
through Jesus Christ our Lord.” (Romans 5:21)
D. DIFFERENCES AND MY REACTIONS:
In my opinion, there is a lot of similarity in the teaching of the Qur’an and the Bible regarding
God’s mercy, but Islam has little understanding of the Biblical concept of God’s grace. The
word “grace” is used more with the meaning of mercy than of grace.
Islam’s basic underlying concept of God’s mercy-grace differs because:
1. it is based primarily on God’s omnipotent power rather than His self-sacrificing love,
2. it proclaims God’s Almighty sovereignty but does not proclaim His perfect justice,
3. it elevates God’s absolute will at the expense of a personal relationship with man,
4. it is based on mankind earning it by good works instead of being given it unconditionally,
5. it denies Jesus is the perfect revelation of God to mankind.
In conclusion, I would say that the nature of God’s mercy-grace, as seen in the Bible and
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especially in the New Testament, embodies God’s merciful kindness, self-sacrificing love and
enabling grace, and it is given to us undeserving rebels, former enemies, and helpless slaves, in
order to transform us into His image as dearly loved children, enabling us to work alongside our
Heavenly Father in His work.
But the concept of God’s mercy-grace in the Qur’an is pity or benevolence given to menials such
as slaves, indigents or infants. To illustrate this, imagine God as an extremely wealthy king,
sending his servants to his door to give food and clothing out of his vast wealth to needy people
standing there requesting help. Out of kindness he is helping those whom he chooses to help.
These people are his subjects, but he neither needs them nor shares any personal relationship or
common activities with them. He is merciful to them and feeds them, but his relationship with them
is indirect and does not go beyond his door. He would never go to their homes and does not
speak directly to them or invite them into his home either as friends or adopted children. And he
certainly does not provide them with training and tools that would enable them to assist him in his
business affairs or to support themselves.
[for the closely related study of God’s Forgiveness and Salvation see Chapter 8 in this study]
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CHAPTER EIGHT (a)
THE FORGIVENESS (AND SALVATION) OF
GOD
A comparative study of the teaching about God in both
the Qur’an and the Bible
[All Qur’an quotations are from A. Yusuf Ali’s translation unless otherwise noted. All Bible quotations
are from the English Standard Version (translation) unless otherwise noted]
What Is The Difference Between Forgiveness And Salvation?
One very brief way to describe the difference is:
- Forgiveness is cancelling the punishment for my sin but leaving me still guilty.
- Salvation is taking away my sin (with its guilt and punishment) and giving me God’s own
righteousness, enabling me to have eternal fellowship with God the Holy One.
First, in this Part (a) we will be looking at the following topics related to God’s Forgiveness:
A. God’s Response To Man’s Initial Sin
B. God’s Forgiveness Of Sins
Then in Part (b) we will be looking at the these topics related to God’s Salvation:
C. God’s Way Of Salvation For Sinners
D. Reactions & Questions
Under each topic we will look first at what Islam teaches and then what the Bible says.
A. GOD’S RESPONSE TO MAN’S INITIAL SIN:
ISLAM:
1. THE QUR’AN’S ACCOUNTS OF ADAM’S FALL FROM PARADISE: These
six passages describe how God dealt with man’s initial sin:
“Behold, thy Lord said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Wilt Thou place therein
one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy
holy (name)?’ He said: ‘I know what ye know not.’ And He taught Adam the names of all things; then
He placed them before the angels, and said: ‘Tell me the names of these if ye are right.’ They said: ‘Glory
to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in
knowledge and wisdom.’ He said: ‘O Adam! Tell them their names.’ When he had told them, Allah said:
‘Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what
ye conceal?’ And behold, *We said to the angels: ‘Bow down to Adam’ and they bowed down. Not
so Iblis: he refused and was haughty: He was of those who reject Faith. *We said: ‘O Adam! dwell thou
and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but
approach not this tree, or ye run into harm and transgression.’ Then did Satan make them slip from
the (garden), and get them out of the state (of felicity) in which they had been. *We said: ‘Get ye
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down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and
your means of livelihood - for a time.’ Then learnt Adam from his Lord words of inspiration, and his
Lord Turned towards him; for He is Oft-Returning, Most Merciful. *We said: ‘Get ye down all from
here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them
shall be no fear, nor shall they grieve.’” (Sura 2:30-38)
"’O Adam! dwell thou and thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this
tree, or ye run into harm and transgression.’ Then began Satan to whisper suggestions to them,
bringing openly before their minds all their shame that was hidden from them (before): he said:
‘Your Lord only forbade you this tree, lest ye should become angels or such beings as live for
ever.’ And he swore to them both, that he was their sincere adviser. So by deceit he brought about
their fall: when they tasted of the tree, their shame became manifest to them, and they began to
sew together the leaves of the garden over their bodies. And their Lord called unto them: ‘Did I not
forbid you that tree, and tell you that Satan was an avowed enemy unto you?’ They said: ‘Our Lord! We
have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall
certainly be lost.’ (Allah) said: ‘Get ye down. With enmity between yourselves. On earth will be your
dwelling-place and your means of livelihood,- for a time.’ He said: ‘Therein shall ye live, and therein
shall ye die; but from it shall ye be taken out (at last). O ye Children of Adam! *We have bestowed
raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of
righteousness,- that is the best.’ Such are among the Signs of Allah, that they may receive admonition!
O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out
of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you
from a position where ye cannot see them ...” (Sura 7:19-27)
“*We had already, beforehand, taken the covenant of Adam, but he forgot: and *We found on his part no firm
resolve. When *We said to the angels, ‘Prostrate yourselves to Adam’, they prostrated themselves,
but not Iblis [Satan]: he refused. Then We said: ‘O Adam! verily, this is an enemy to thee and thy wife:
so let him not get you both out of the Garden, so that thou art landed in misery. There is therein (enough
provision) for thee not to go hungry nor to go naked, Nor to suffer from thirst, nor from the sun's heat.’ But
Satan whispered evil to him: he said, ‘O Adam! shall I lead thee to the Tree of Eternity and to a
kingdom that never decays?’ In the result, they both ate of the tree, and so their nakedness appeared
to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey
his Lord, and allow himself to be seduced. But his Lord chose him (for His Grace): He turned to him,
and gave him Guidance. He said: ‘Get ye down, both of you,- all together, from the Garden, with
enmity one to another: but if, as is sure, there comes to you Guidance from Me, whosoever follows My
Guidance, will not lose his way, nor fall into misery.’” (Sura 20:115- 123)
“… For man was created Weak (in flesh).” (Sura 4:28)
"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in
obeisance unto him." (Sura 15:29)
“Truly man was created very impatient” (Sura 70:19)
2. WHAT WE LEARN FROM THESE ACCOUNTS:
a. Adam, God’s Vicegerent: God created Adam to be His “vicegerent on earth.”
b. Mankind Weak & Impatient: Man was created both weak and impatient.
c. Adam Taught The Names Of All Things: After God had taught Adam the
names of all things, He asked the angels to tell the names, but they couldn’t. When Adam
was able to tell them, “Allah said: ‘Did I not tell you that I know the secrets of heaven and earth, and I know
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what ye reveal and what ye conceal?’" This emphasizes what Islam always emphasizes - God’s
power and omniscience in knowing all things.
d. Angels Commanded To Worship Adam: God commanded the angels to
worship Adam, His first created man, which would seem to contradict God’s command to
worship no one else but Him. Iblis (Satan) refused. At first Satan looks like the only one
doing right, but then we see his evil heart. God had taught Adam the names of all the
animals, but not Iblis, who apparently became jealous of Adam. So God warned Adam and
Eve that Satan was now an enemy, plotting to get them “out of the garden.”
e. Adam Being Seduced By Satan: Adam “forgot” God’s covenant with him and
“allowed himself to be seduced” by Satan, who was able to “make them slip from” and “get them out” of
the garden and thus Satan “brought about their fall,” seemingly without Adam’s realization and
with little responsibility.
f. Adam & Eve’s “Shame:” Adam & Eve’s “shame” apparently was hidden from them
when they were created. They seem to have been created clothed with “raiment.” Satan not
only succeeded in deceiving them, but also of “stripping them of their raiment, to expose their shame”
by “bringing openly before their minds all their shame that was hidden from them (before).”
g. Adam & Eve’s Forgiveness: Adam & Eve asked God for forgiveness and mercy.
However, God sent them out of the garden and down on to the earth. Muslims in general
believe that God forgave them because it says, "… thus did Adam disobey his Lord, and allow
himself to be seduced. But his Lord chose him (for His Grace): He turned to him [Mohsin Khan translates this,
“and turned to him with forgiveness”], and gave him guidance". This fits in with the Islamic teaching that
all prophets are sinless, including Adam, but they all made “mistakes” (all except Jesus!)
before they were made prophets.
h. Adam & Eve’s Nakedness: After Adam & Eve eat of the forbidden tree Satan
“stripped them of their raiment, to expose their shame” and later God said He “bestowed raiment upon you
to cover \your shame.” Most significantly the Qur’an never mentions God clothing Adam & Eve
with the skins of animals (foretelling the sacrifice God Himself would make to remove our
sin and shame through Christ’s redeeming death).
i. Mankind’s Banishment From Paradise: God commanded Adam & Eve and their
descendants, “Get ye down, all (ye people), With enmity between yourselves. On earth will be your dwellingplace … Therein shall ye live, and therein shall ye die.” Muslims interpret this to mean that Paradise
was up in heaven and because Adam was put “down” on the earth we now live on the earth
(instead of in the garden of Paradise). Muslims do not believe, however, that “with enmity
among ourselves” means we have inherited a fallen, sinful nature from Adam (what Christians
call, “original sin”). Instead, they believe it is simply our own choice to do evil things. They
also believe Adam’s death was not the result of his sin but was simply how he was
originally created.
j. Man’s Eventual Return To Paradise: God commanded them, “Get ye down” on the
earth “for a time … but from it shall ye be taken out (at last).” This is interpreted by Muslim scholars
to mean that true believers who follow God’s guidance will eventually be returned to
Paradise after they die because they have earned it. So they don’t need a savior to save
them from eternal punishment for their sins.
THE BIBLE:
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1. THE BIBLE’S ACCOUNT OF ADAM’S FALL AND “ORIGINAL SIN”: Here are
four passages of Scripture describing Adam’s fall:
“Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the
fish of the sea and over the birds of the heavens and over the livestock and over all the earth and
over every creeping thing that creeps on the earth.’ So God created man in his own image, in the
image of God he created him; male and female he created them. And God blessed them. And God said to
them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of
the sea and over the birds of the heavens and over every living thing that moves on the earth.’ And
God said, ‘Behold, I have given you every plant yielding seed that is on the face of all the earth, and every
tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of
the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given
every green plant for food.’ And it was so. And God saw everything that he had made, and behold, it
was very good. And there was evening and there was morning, the sixth day.” (Genesis 1:26-31)
“The LORD God took the man and put him in the garden of Eden to work it and keep it. And the LORD God
commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the
knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’
Then the LORD God said, ‘It is not good that the man should be alone; I will make him a helper fit for him.’
Now out of the ground the LORD God had formed every beast of the field and every bird of the
heavens and brought them to the man to see what he would call them. And whatever the man
called every living creature, that was its name. The man gave names to all livestock and to the
birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for
him. So the LORD God caused a deep sleep to fall upon the man, and while he slept took one of his ribs
and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a
woman and brought her to the man. Then the man said, “This at last is bone of my bones and flesh of my
flesh; she shall be called Woman, because she was taken out of Man.” Therefore a man shall leave his
father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife
were both naked and were not ashamed. Now the serpent was more crafty than any other beast of the
field that the LORD God had made. He said to the woman, ‘Did God actually say, “You shall not eat of any
tree in the garden”?’ And the woman said to the serpent, ‘We may eat of the fruit of the trees in the
garden, but God said, “You shall not eat of the fruit of the tree that is in the midst of the garden, neither
shall you touch it, lest you die.”’ But the serpent said to the woman, ‘You will not surely die. For God knows
that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’ So
when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that
the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some
to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that
they were naked. And they sewed fig leaves together and made themselves loincloths. And they heard the
sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid
themselves from the presence of the LORD God among the trees of the garden. But the LORD God called to
the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was
afraid, because I was naked, and I hid myself.’ He said, ‘Who told you that you were naked? Have you
eaten of the tree of which I commanded you not to eat?’ The man said, ‘The woman whom you gave to
be with me, she gave me fruit of the tree, and I ate.’ Then the LORD God said to the woman, ‘What is
this that you have done?’ The woman said, ‘The serpent deceived me, and I ate.’ The LORD God said to
the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the
field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between
you and the woman, and between your offspring and her offspring; he shall bruise your head, and you
shall bruise his heel.’ To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you
shall bring forth children. Your desire shall be for your husband, and he shall rule over you.’ And to Adam
he said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I
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commanded you, “You shall not eat of it,” cursed is the ground because of you; in pain you shall eat
of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the
plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for
out of it you were taken; for you are dust, and to dust you shall return.’ The man called his wife's
name Eve, because she was the mother of all living. And the LORD God made for Adam and for his wife
garments of skins and clothed them. Then the LORD God said, ‘Behold, the man has become like one of
us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and
live forever—‘ therefore the LORD God sent him out from the garden of Eden to work the ground from
which he was taken. He drove out the man, and at the east of the garden of Eden he placed the
cherubim and a flaming sword that turned every way to guard the way to the tree of life.” (Genesis
2:15 - 3:24)
“Therefore, just as sin came into the world through one man, and death through sin, and so death spread
to all men because all sinned” (Romans 5:12)
“For as in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22)
2. DIFFERENCES BETWEEN THE QUR’AN’S & BIBLE’S ACCOUNTS:
a. Adam Created “Very Good:” The Qur’an says God created mankind weak and
impatient, and that Satan told Adam and Eve, “Your Lord only forbade you this tree, lest ye should
become angels or such beings as live for ever,” (Sura 7:20) and “O Adam! shall I lead thee to the Tree of
Eternity and to a kingdom that never decays?” (Sura 20:120). This implies that God had originally
created them to eventually die and not to live forever. The Bible, however, says God
created mankind “very good” (Genesis 1:31) with access to the tree of life, which means
they were intended to live forever.
b. Adam, God’s Viceroy: The Bible agrees with the Qur’an that God created Adam to
be His viceroy on earth. But the Qur’an does not teach that this means mankind is intended
to be God’s junior partner, created in God’s image, and that this was the beginning of God
including mankind in His work.
c. Adam Asked To Name The Animals: The Qur’an says Adam was taught the
names of all things by God, but the Bible says God asked Adam, as His junior partner to
name the animals himself, showing that God had made man in His own image with the
authority and initiative to make decisions and choices.
d. Angels To Worship Jesus, Not Adam: The Qur’an says God commanded the
angels to worship Adam his first created man, which would be idolatry. Instead, the Bible
says (Hebrews 1:6) God commanded the angels to bow down and worship Jesus, His
“firstborn” son.
e. Adam’s Choice To Disobey God: The Qur’an seems to say Adam and Eve
“forgot” and were “seduced” by Satan, who was able to “make them slip from” and “get out” of the
garden, seemingly without their realization or responsibility – making it Adam’s “slip” rather
than Adam’s “sin” (Romans 5:12)! The Bible says Adam and Eve themselves chose to
disobey God by eating the forbidden fruit.
“Remember that, according to Christian teaching, sin is not just doing something wrong. It is a
rebellion against God, the Source of Life. Death is not a punishment for our actions as much as it is
a consequence. God does not execute us for jaywalking, we get run over by a truck while jaywalking.” (p.
40 in No God But One; Allah or Jesus? By Nabeel Qureshi)
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f. Death, A Result Of Sin: There is no indication in the Qur’an’s account that God
warned them that their disobedience would result in death, but only “harm and transgression”
(Sura 2:35). In fact the Qur’an says that God created death (Sura 67:2), meaning they were
created to die. The Bible teaches that God created them to live forever, eating from the tree
of life. God warned them they would die if they ate of the forbidden fruit, and when they did
He put them out of the garden so they could not eat of the tree of life (Genesis 3:22-24).
Death was the result of sin.
g. Who Was Put Down On The Earth, Adam & Eve Or Satan? While the Bible
says Adam & Eve were put out of the garden, which was on earth, the Qur’an says God
said to them, “Get ye down … On earth will be your dwelling-place.” According to the Bible, this is
what God did to Satan, not to Adam & Eve. Ezekiel 28:11-19 tells of the King of Tyre (a
type of Satan) “an anointed guardian cherub,” who was created in perfection and beauty and was
in Eden the garden of God, but sinned against God, Who cast him “to the ground … on the
earth.” (see also Luke 10:18).
h. Adam’s Descendants Born With His Sin Nature: Although the Qur’an says
God banished Adam & Eve down on the earth “with enmity between yourselves” [see 2:36; 7:24;
20:123] Islam doesn’t believe we are born with a sinful, fallen nature (“original sin”), but that
we are born innocent and pure (although weak and impatient). So, Muslims believe it
would be unjust to hold us responsible for Adam’s sin. However, The Bible says when
Adam sinned, we were all “in Adam” (1 Corinthians 15:22) just like Levi was “in the loins”
of Abraham when he paid tithes to Melchizedek (Hebrews 7:9,10). Therefore, we all sinned
with him and inherited his sinful nature and his death. Sin and death are in our
genetic structure. Thus, we are all born spiritually dead with a sinful nature:
“Therefore, just as sin came into the world through one man, and death through sin, and so death
spread to all men [all human beings] because all sinned” (Romans 5:12)
“I was brought forth in iniquity, and in sin did my mother conceive me.” (Psalm 51:5)
i. Adam’s “Shame” A Result Of His Sin: The Qur’an says Adam & Eve’s “shame”
was originally hidden from them until Satan exposed it by “stripping them of their raiment.” So
their shame was due to their physical nakedness. The Bible says they were ashamed
before God because of their sin (spiritual nakedness).
j. Adam And Eve Clothed With The Skins Of Innocent Animals: The Qur’an
makes no mention of God clothing Adam & Eve with animal skins; only of His provision of
“raiment” for their descendants down on the earth. The Bible says God performed the first
sacrifice for sin by sacrificing the lives of innocent animals and clothing Adam & Eve with
their skins, thus pointing to Jesus the future true “Lamb of God” who would die in our place
to take away the shame of our sin.
k. Adam’s Sin And Need Of Salvation: The Qur’an teaches, “Then learnt Adam from
his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful,”
meaning that Adam did not sin (none of the prophets sinned) but only made a mistake.
Then God in His mercy taught him the right way and turned toward him again in
forgiveness. The Bible, however, teaches that what Adam did was rebellion resulting in
death and that he needed salvation through redemption:
“But they, like Adam, have transgressed the covenant; There they have dealt treacherously against
Me.” (Hosea 6:7 – AMP)
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B. GOD’S FORGIVENESS OF SINS:
ISLAM:
1. ARABIC NAMES FOR GOD RELATED TO FORGIVENESS: Six of Allah’s 99
“most beautiful names” relate to this subject: [See Appendix 1 for a complete list]
Al-Ghaffar (Al-Ghafir) = The Oft-Forgiving.
Al-Ghafoor = The Hider of Faults. These first two titles, from the same Arabic root,
occur the most in the Qur’an. Each of them occurs over 70 times and they are the
primary words used for Forgiveness in the Qur’an. The verb form of this name is used
is Sura 2:263 and translated as, “the covering of faults.” The word “Atonement” (covering) in
The Bible has a similar meaning.
Al-‘Afuw = The Pardoner, Releaser, Eraser of sins. This title occurs only 5
times in the Qur’an and has a similar meaning as “Redemption” in the Bible.
Al-Tawwab = The Accepter of Repentance, Relenting. (11 times) Usually
translated “Oft Returning” (turning back to pardon those who repent).
Al-Haleem = The Forbearing, Indulgent, Clement (10 times).
As-Sabur (Saboor) = The Most Patient, Enduring. Not in the Qu’ran.
2. GOD’S FORGIVENESS IN THE QUR’AN: The concept of God’s forgiveness is
mentioned repeatedly in the Qur’an. This is what God does because He is omnipotent.
Forgiveness is not so much a part of His character, as it is a demonstration of His
power to do whatever He chooses to do.
3. HELPFUL ARTICLES ON FORGIVENESS IN ISLAM: I have mentioned material
from these articles in my reactions at the end of both parts of this chapter.
[See appendix 9 for a copy of these articles]
a. Forgiveness In Islam, Summary of a Friday Khutbah (sermon), 14th April 2000
http://www.pakistanlink.com/religion/2000/04-14.html
b. Forgiveness In Islam – Shahid Arthar, M.D. http://www.islamfortoday.com/athar12.htm
c. Forgiveness – Dr. M. Amir Ali, Ph.D. of THE INSTITUTE OF ISLAMIC INFORMATION
AND EDUCATION http://www.hawaiiforgivenessproject.org/library/Forgiveness-inIslam.pdf
4. FORGIVENESS AND MERCY: It is significant that 89 of the 97 verses containing
words related to forgiveness also contain the word, “mercy.” Obviously forgiveness and mercy
are closely linked. The conjoined phrases, “oft-forgiving, most merciful” and, “oftreturning, most merciful” are used 82 times; and likewise the two words, “forgiveness” and
“mercy” are used together many times:
“… and his Lord turned towards him; for He is oft-returning, most merciful.“ (Sura 2:37b)
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“But if the thief repents after his crime, and amends his conduct, God turneth to him in forgiveness; for God
is oft-forgiving, most merciful.” (Sura 5:39)
[see Chapter 7 – God’s Mercy & Grace]
5. TWO CATEGORIES OF SIN: Islam describes two kinds of sin:
The greater (kabeerah) sins are idolatry, witchcraft, murder, false accusation of adultery,
wasting the substance of orphans or widows, usury (interest), and desertion in battle.
However, in common understanding, eating pork, drinking alcohol, gambling and fornication
are also considered great sins. The rest are lesser (sagheerah) sins. Muslims lives are filled
with the words, “haram” (forbidden) and “halal” (permitted). Sin is essentially a matter of
disobeying God’s laws, and righteousness is obeying them and doing other un-required good
deeds. Sin relates only to one’s actions, not to one’s inner motivation which produces the outer
actions. Furthermore God says,
“If you shun the Greater Sins which you are forbidden, We will do away with your smaller sins and cause
you to enter an honourable place of entering.” (Sura 4: 31)
The result of this teaching is a less than serious view of sin.
6. THE ONLY UNFORGIVABLE SIN: Attributing partners to God (i.e., idolatry) is called
“shirk” (partnership) and is unforgivable (Muslims think Christians believe in three gods):
“Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else … to set up
partners with Allah is to devise a sin Most heinous indeed.” (Sura 4:48)
“God forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins
than this: one who joins other gods with God, Hath strayed far ...” (Sura 4:116)
7. ESSENTIAL QUALIFICATIONS FOR GOD’S FORGIVING: The two essential
factors qualifying a person for forgiveness are belief and good deeds:
“For those who reject Allah, is a terrible Penalty: but for those who believe and work righteous deeds, is
Forgiveness, and a magnificent Reward.” (Sura 35:7 – see also 5:9)
“On those who believe and do deeds of righteousness there is no blame for what they ate (in the past),
when they guard themselves from evil, and believe, and do deeds of righteousness … For Allah
loveth those who do good.” (Sura 5:93)
There is no forgiveness for unbelievers (even with good deeds):
“Soon shall We cast terror into the hearts of the unbelievers, for that they joined companions with Allah, for
which He had sent no authority: their abode will be the Fire …” (Sura 3:151)
“… the unbelievers will be gathered together to Hell” (Sura 8:36)
“Say to the unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if
they persist, the punishment of those before them is already (a matter of warning for them).” (Sura 8:38)
8. OTHER FACTORS WHICH MAY QUALIFY FOR FORGIVENESS:
a. Forgiveness Because Of Submission To God’s Will In Islam:
"Our Lord! make of us Muslims, bowing to Thy (Will) … and turn unto us (in Mercy); for Thou art the
Oft-Returning, Most Merciful.” (Sura 2:128)
“… those who bow in Islam to Allah's Will” (Sura 27:91)
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b. Forgiveness Because Of Following Muhammad’s Example:
“Say: ‘If ye do love Allah, Follow me [Muhammad]: Allah will love you and forgive you your sins: For Allah
is Oft-forgiving, Most Merciful.’" (Sura 3:31)
c. Forgiveness Because Of Sincere Repentance:
“If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find
Allah Oft-forgiving, Most Merciful.” (Sura 4:110)
“But if the thief repents after his crime, and amends his conduct, God turneth to him in forgiveness;
for God is oft-forgiving, most merciful.” (Sura 5:39)
[Moses’ murder] “He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So
(Allah) forgave him: for He is the Oft-Forgiving, Most Merciful.” (Sura 28:16)
d. Forgiveness For Those Who Fight In The Cause Of God (Jihad) [see
10.a. below for those who die in Jihad]:
“Those who believe, and adopt exile, and fight for the Faith, in the cause of God as well as those
who give (them) asylum and aid, - these are (all) in very truth the Believers: for them is the
forgiveness of sins and a provision most generous.” (Sura 8:74)
e. Forgiveness For Those Who Go On Pilgrimage To Mecca:
[going on pilgrimage to Mecca] “Then pass on … and ask for Allah's forgiveness. For Allah is Oft-forgiving,
Most Merciful.” (Sura 2:199)
f. Forgiveness Because Of Ignorance Or Good Intensions:
“Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your
hearts; and He is Oft-forgiving, Most Forbearing.” (Sura 2:225)
“Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to
them will Allah turn in mercy ...” (Sura 4:17)
“But verily thy Lord, - to those who do wrong in ignorance, but who thereafter repent and make
amends, - thy Lord, after all this, is oft-forgiving, most merciful.” (Sura 16:119)
g. Forgiveness Because Of Being Forced To Do Evil:
“… But if one is forced by necessity, without willful disobedience, nor transgressing due limits,-
then is he guiltless. For Allah is Oft-forgiving Most Merciful.” (Sura 2:173)
h. Forgiveness For Believers Who Flinch & Disobey In Battle:
“Allah did indeed fulfil His promise to you when ye with His permission were about to annihilate your
enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought
you in sight (of the booty) which ye covet. Among you are some that hanker after this world and
some that desire the Hereafter. Then did He divert you from your foes in order to test you but He
forgave you: For Allah is full of grace to those who believe.” (Sura 3:152)
i. Forgiveness For The “Lapses” Of God’s Messengers:
“So We forgave him [David] this (lapse) …” (Sura 38:25)
9. GOD’S BASIS FOR FORGIVENESS: This the real issue!
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a. Forgiveness On The Basis Of God’s Sovereign Will: Islam teaches that
God, Who can do anything He wills to do, forgives sinners as He chooses:
“To Allah belongeth all that is in the heavens and on earth ... He forgiveth whom He pleaseth, and
punisheth whom He pleaseth, for Allah hath power over all things.“ (Sura 2:284)
“Again will Allah, after this, turn (in mercy) to whom He will: for Allah is Oft-forgiving, Most Merciful.”
(Sura 9:27)
b. Forgiveness By God’s Omnipotent Power: Islam believes God forgives
people by 1) simply blotting out bad deeds, 2) ignoring them or 3) replacing their bad deeds
with good deeds without any regard to His justice:
1) “For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and
again.” (Sura 4:99)
“Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins)
and hath power (in the judgment of values).” (Sura 4:149)
“… who believe and work righteous deeds,- from them shall We blot out all evil (that may be) in them,
and We shall reward them according to the best of their deeds.” (Sura 29:7)
2) “Such are they from whom We shall accept the best of their deeds and pass by their ill deeds:
(They shall be) among the Companions of the Garden ...” (Sura 46:16)
3) “… for Allah will change the evil of such persons into good …” (Sura 25:70)
“So that Allah will turn off from them (even) the worst in their deeds and give them their reward
according to the best of what they have done.” (Sura 39:35)
c. Forgiveness By God “Persuading” The Offended Person To Forgive: In
fact God even bribes people on the Day of Judgment to encourage their forgiveness of one
another. This is seen in the following quote from an Islamic website, showing they think
God is satisfied with forgiveness alone, without justice:
“This is the general rule. However, it may happen that a person who has done such wrongs cannot pay
back the people he had wronged or give them satisfaction. This may be the case because he does not
have the means to make amends, or he does not know for certain the person or persons he has wronged,
or he cannot trace them or because he will inevitably expose himself to great trouble if he admits his guilt to
them, or for any other reason. In such cases, he should pray hard to God to grant him forgiveness. If
God answers his prayers and wishes to forgive him, He will take it upon Himself to satisfy the
wronged person. On the Day of Judgement, He will call the one who is wronged and ask him to
forgive the offender. If he does, then God rewards him generously for forgoing his rights. If he says
that he does not want to forgive him, then God will increase the reward He grants him for his good
actions until he willingly forgives his offender. In this way, God takes it upon Himself to satisfy the
offended party and ensure forgiveness for the offender as a result of his sincere repentance.” –
(from http://islamicvoice.com/January2006/Hadith/)
d. Forgiveness Only By One’s Own Efforts: The Quran is quite insistent in
saying (5 times) that no one can “bear the burden of another” (which denies Jesus bearing
our sin on the cross). Everyone has to purify and save himself:
“Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to
(bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly
related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer. And
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whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to
God.” (Sura 35:18)
“… Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the
burden of another ..." (Sura 6:164 –See also 17:15; 39:7 & 53:38) [Yusuf Ali’s note 987: “We are fully
responsible for our acts ourselves: we cannot transfer the consequences to someone else. Nor can anyone vicariously
atone for our sins.” And his note 3429: “… the atonement or expiation is by God’s Mercy, not by our merits or the merits or
sacrifice of anyone else.” (meaning Jesus)]
However, Islamic tradition as seen in the Hadith is inconsistent with this teaching. The
following explanation of a believer being able to provide “a substitute pilgrimage” (to
Mecca) for another believer who failed to pay that “debt owed to God” is found on an
Islamic website:
“… Another man asked him about his own father who died without doing the pilgrimage. The
Prophet asked his questioner whether he would repay his father’s creditors if he had left some
outstanding debts. When the man answered in the affirmative, the Prophet said to him: ‘A debt
owed to God has an even stronger claim to be settled.’ On the basis of this Hadith, scholars agree that
a woman may offer the pilgrimage on behalf of a man and vice versa. On the other hand, the person who is
doing a substitute pilgrimage need not be a relative of the one on whose behalf he is doing it.” – from
http://islamicvoice.com/January2006/Hadith/
e. Forgiveness By Doing Good Deeds To Erase Bad Deeds: Dr. Omotosho in
his article, “Salvation In The Religious Doctrine Of Islam” writes,
“If a sin is committed, to erase it, requires a good service such as feeding of the poor, freeing of a slave
and as the prophet puts it: ‘follow your wrong deed with good conduct, it will erase it.’ In another version:
‘so that it will erase it.’” (He backs this up with Suras 4:92; 5:89 & 58:4)
10. THE UNCERTAINTY OF FORGIVENESS: How can a Muslim know for sure that
God will forgive all their sins and allow him/her to enter Paradise?
a. Assurance For Martyrs In Jihad: In only one case (those who die in Jihad) can a
Muslim be certain of going to Paradise (for others there is only hope):
“… But those who are slain in the way of Allah [jihad], He will never let their deeds be lost. Soon will
He … admit them to the Garden [paradise] … announced for them." (Sura 47:4-6)
“Think not of those who are slain in God's way [jihad] as dead. Nay, they live, finding their
sustenance in the presence of their Lord ... Those who have … suffered harm in my cause
[jihad], or fought or been slain, verily, I will blot out from them their iniquities, and admit them
into gardens with rivers flowing beneath - a reward from the presence of God, and from His
presence is the best of rewards." (Sura 3:169,195)
b. “Assurance Of The Hereafter:” Four verses speak about faithful believers having
an “assurance of the hereafter,” but on what basis?
“Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
And who believe in the Revelation [the Qur’an] sent to thee, and sent before thy time, and (in their
hearts) have the assurance of the Hereafter.” (Sura 2:3,4)
“… the believers,- Those who establish regular prayers and give in regular charity, and also have (full)
assurance of the hereafter.” (Sura 27:2,3 – Also see 7:46 and 31:3,4)
In his translation of the Qur’an, Yusuf Ali’s notes mention three stages of spiritual
development of believers, the third of which includes assurance of paradise:
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#5738 on Sura 72:14: “Any one who responds to true guidance, and submits his will to God, finds that he
makes rapid progress in the path of right conduct and right life. He gets more and more assurance that
his destination is the garden of bless.”
#5810 on Sura 75:2: “Our doctors postulate three states or stages of the development of the human
soul: (1) Ammara (in 12:53), which is prone to evil, and if not checked and controlled, will lead to perdition;
(2) Lawwama (in 75:2), which feels conscious of evil, and resists it, asks for God’s grace and pardon after
repentance and tries to amend; it hopes to reach salvation; (3) Mutianna (in 89:27), the highest stage of
all, when it achieves full rest and satisfaction …”
c. Uncertain “Promises”: God promises to reward “the righteous” in Paradise. But
He doesn’t say exactly how righteous believers need to be.
“The parable of the Garden which the righteous are promised! ...” (Sura 13:35 & 47:15)
“… the eternal garden, promised to the righteous? …’” (Sura 25:15)
"… our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the
righteous among their fathers, their wives, and their posterity! ...” (Sura 40:8)
d. God’s Scales: Then there is the question of God weighing our deeds on His scales.
He knows, but how do we know if our good deeds are heavy enough?
“Then those whose balance (of good deeds) is heavy,- they will attain salvation: But those whose
balance is light … in Hell will they abide.” (Sura 23:102,103; see also Sura 101:6-9)
e. God’s Will: And also there is the question of God’s will in choosing whether or not to
forgive us:
“… He forgiveth whom He pleaseth and punisheth whom He pleaseth …” (Sura 3:129) “
“Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other
sins than this ...” (Sura 4:116)
f. Only Hope: Because of all this uncertainty, Muslims cannot be sure their sins will be
forgiven. They can only hope:
[Abraham said] "… the Lord and Cherisher of the Worlds; Who created me … And who, I hope, will
forgive me my faults on the day of Judgment.” (Sura 26:77-82)
“But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among
those who achieve salvation.” (Sura 28:67)
f. Muhammad’s Uncertainty: And finally according to the Qur’an and Hadith even
Muhammad did not know for sure that he was going to Paradise:
“… nor do I know what will be done with me or with you …’" (Sura 46:9)
“I heard Allah's Apostle saying ‘By Allah! I ask for forgiveness from Allah and turn to Him in repentance
more than seventy times a day.’" (Book #75, Hadith #319 of Sahih Al-Bukhari)
11. MY REACTIONS AND QUESTIONS: It seems that Islamic forgiveness is not
based on God’s justice, but solely on God’s sovereign will and omnipotent power. He
forgives only because He is powerful enough to do whatever He wants. And, mercy
without justice leaves the sinner unpunished but still guilty!
a. Is Sin Not Very Serious? Islam teaches that God created mankind weak and
therefore liable to sin. This makes sin seem less serious and ourselves less responsible.
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This teaching also demeans God’s character by saying that God created us flawed and
imperfect. How is it possible that Almighty God could create something imperfect? The
Bible’s account of creation contains the description,
“And God saw everything that he had made, and behold, it was very good.” (Genesis 1:31).
b. What Happens To The Sins God Forgives? Do they simply disappear or get
blotted out without any punishment? According to Islam God’s mercy turns evil deeds
magically into righteous ones (25:70). And He says He will “turn off … the worst of their deeds”
and “give them their reward according to the best of what they have done” (39:35). So in other words,
God justifies a person’s stealing valuables from a rich man because he gives bread to a
poor man. How could Al-Adil (The Just One) be unjust? Doesn’t every sin need to be
paid for?
c. Does My Sin Have No Effect On God? According to the following verses from
the Qur’an, my sin causes no harm to God – only to myself:
“We [God] … saying: ‘Eat of the good things We have provided for you:’ (But they rebelled); to us they did
no harm, but they harmed their own souls.” (Sura 2:57)
“… If any did turn back on his heels, not the least harm will he do to Allah …” (Sura 3:144)
“Those who reject Allah … will not injure Allah in the least …” (Sura 47:32)
Dr. Amir Ali (see above) says the requirement for receiving forgiveness for a sin committed
against a fellow human being is making restitution. But this is not required for sins
committed against God. It seems Muslims believe sins against God cannot cause Him any
loss or harm and therefore there is nothing to restore.
However, that creates a problem. The only one who can forgive a sin is the one who has
suffered the harm caused by that sin. How could a total bystander forgive the insult leveled
against someone else? Only the person insulted could forgive, and in doing so, he/she
chooses to accept all of the shame or disgrace involved without seeking restitution,
revenge or justice. So how could God forgive us if He doesn’t suffer any of the harm
caused by our sins? But Dr. Ali also writes, “Muslims understand that an offense against
the creation of God is an offense against God.” How could our sins be offensive to God
if He is not offended by them?
Finally, since our sins against God cause Him no grief, sorrow or disappointment – and
since forgiving us will bring Him no joy or satisfaction, obviously such a God has no love
or feelings toward us. That leaves us with the depressing and empty realization that
we can never have any personal relationship with Him!
d. Is God’s Forgiveness Overpowered By His Threatened Judgement?
Anyone who reads through the Qur’an for the first time will be somewhat overwhelmed by
the constant threatening by God to send people to hell. A careful count shows that the total
number of verses in which each of the following words are used in reference to God’s
‘judgment in hell is –
– “hell,” “fire” or “hell fire” 250 times
– “punishment” 92 times
– “grievous” 80 times
– “wrath” 42 times
– “perdition” and “destruction” 19 times
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All together God in the Qur’an threatens judgment 483 times compared to forgiveness
only 276 times. To be fair, however, I need to point out that the Old Testament books
(especially the prophets) are also filled with God threatening the nation of Israel with
judgment because of its repeated idolatry and rebellion against Him.
THE BIBLE:
1. WHAT IS SIN? God created us in His “image” (which means being like Him in character).
Therefore sin is violating God’s purpose for us by being anything other than what He
created us to be, i.e., in His “own image” – holy, righteous, merciful, just and loving like
Himself (in order to bring Him glory):
“… be holy, for I am holy ... For I am the LORD who brought you up out of the land of Egypt to be your God.
You shall therefore be holy, for I am holy.” (Leviticus 11:44,45)
“but as he who called you is holy, you also be holy in all your conduct” (1 Peter 1:15)
“You therefore must be perfect, as your heavenly Father is perfect.” (Matthew 5:48)
“Be merciful, even as your Father is merciful.” (Luke 6:36)
“and to put on the new self, created after the likeness of God in true righteousness and holiness.”
(Ephesians 4:24)
But when our forefather Adam rebelled against God, his nature (which we’ve inherited) was
corrupted and now that corrupt nature in us constantly desires/craves sin:
“… the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out
the desires of the body and the mind, and were by nature children of wrath [i.e., under the impending wrath
of God], like the rest of mankind.” (Ephesians 2:2,3)
“For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is
not from the Father, but is from the world.” (1 John 2:16 - NASB)
Furthermore, all sin is against God, because sin against any person is sin against the
creator of that person:
“Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.”
“Whoever mocks the poor insults his Maker ...” (Proverbs 14:31 & 17:5)
[God told king Abimelech regarding Abraham’s wife Sara whom he had taken to be his wife, thinking she was Abraham’s sister]
“Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from
sinning against me. Therefore I did not let you touch her.” (Genesis 20:6)
[Joseph said to his temptress] “… nor has he kept back anything from me except you, because you are his wife.
How then can I do this great wickedness and sin against God?” (Genesis 39:9)
And our sin brings loss to God, because it deprives Him of His glory, which He created us to
reflect. The greatest sin, because it is the basis of all sin, is worshipping (exclusively
loving or living for) any person or thing other than God:
“You shall have no other gods before me.” (Exodus 20:3)
“for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God” (Exodus
34:14)
“You shall love the Lord your God with all your heart and with all your soul and with all your might.”
(Deuteronomy 6:5)
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I believe sin also causes God a far greater measure of grief, sorrow, anger, jealousy and
shame than we can imagine, because it blocks His ultimate purpose of having us in eternal
fellowship and communion with Himself:
“And do not grieve the Holy Spirit of God, by whom you were sealed ...” (Ephesians 4:30)
“Or do you suppose it is to no purpose that the Scripture says, ‘He yearns jealously over the spirit that he
has made to dwell in us’?” (James 4:5)
2. WHAT IS JUSTIFICATION? If a person is charged with a crime, tried in a court and
found innocent, he/she is justified. In that case all accusations against him/her are dismissed.
God justified us by exchanging our sin with the righteousness of Jesus, declaring us not guilty
and condemning the sinless Jesus in our place!
“All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on
him the iniquity of us all.” (Isaiah 53:6)
“For our sake he made him to be sin who knew no sin, so that in him we might become the
righteousness of God.” (2 Corinthians 5:21)
3. WHAT IS FORGIVENESS? The word forgiveness has different usages:
a. Human Forgiveness – To Forgo Punishment: In our human society, when we
fully forgive someone for acts or words that have harmed us, it means we choose to
willingly endure whatever loss, pain, shame, etc. that person has caused us without
seeking any kind of punishment, restitution, revenge, or compensation. Also we
should never mention that sin again to anyone (because reminding the sinner of that sin or
telling others about it is a form of revenge) but we should do our best to put that sin out of
our mind and not mention it again.
Partial forgiveness is much more common in this world and usually involves requiring the
offender to make restitution as much as possible or to pay some form of ransom to
appease our anger. Also most people are too quick to remember and gossip about the sins
of others instead of trying to forget them.
Government pardoning involves people being set free from the punishment prescribed by
the law. President Nixon was pardoned and allowed to live out his life without going to
prison or paying any fine.
In all these cases of forgiveness the crime or sin is not forgotten. In President Nixon’s case
the shame of his crime remains in the memories of Americans (especially his descendants)
and in the historical record until today. He was pardoned, but he remained a criminal
because his crime could not be cancelled or “expunged” (erased) from history. So, in this
world there is no way that a guilty person can justly be declared innocent even when
forgiven and not punished.
On the other hand, if an innocent man is mistakenly convicted of a crime, and later
exonerated by new evidence, he is not forgiven; but instead is justified and declared
“innocent” and therefore “not guilty.”
b. Biblical Forgiveness In The Old Testament – To Forgo Punishment:
1) Original Hebrew Words: The following three Hebrew words are used in reference to
God’s forgiveness:
salach (calach or sawlakh) = to send away, dismiss, let go – 36 times
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nasa (nawsaw) = to lift up or away – 19 times
kaphar = to cover, atone for – 5 times
The Hebrew words (salach & nasa – used 36 & 19 times) have the meaning of
sending away or loosening the punishment of sin:
“… I will forgive [salach = send away] all the guilt of their sin…” (Jeremiah 33:8)
“Who is a God like you, pardoning [nasa = lift away] iniquity and passing over transgression …”
(Micah 7:18)
Joseph forgave his brothers and didn’t try to take any revenge on them:
[Jacob’s words to Joseph] “… Please forgive [nasa] the transgression of your brothers and their sin,
because they did evil to you ...” (Genesis 50:17)
And Solomon asked God to forgive Israel’s sin by preventing further defeat by their
enemies and banishment from the promised land:
“If your people Israel are defeated before the enemy because they have sinned against you, and they
turn again and … pray and plead with you in this house, then hear from heaven and forgive
[salach] the sin of your people Israel and bring them again to the land that you gave to them
and to their fathers.” (2 Chronicles 6:24,25)
In the KJV translation the Hebrew word kaphar, meaning “to cover” (the sin) is
translated “forgiveness” 5 times, but it is more frequently (81 times) translated “to atone
for.” Before Christ came forgiveness usually was received only through animal
sacrifices. According to the Mosaic law sin was covered (atonement), but not taken
away by the blood (life) of those sacrifices. Those sinners were protected from any
punishment until later when they would be completely set free from (redemption) their
sin (through the sacrifice of Jesus, the perfect, sinless “lamb of God” in their place).
Here are 2 of those 81 uses:
“Yet he [God], being compassionate, atoned for [kaphar = covered] their iniquity and did not destroy
them …” (Psalm 78:38)
“… your guilt is taken away, and your sin atoned for [kaphar = covered].” (Isaiah 6:7)
2) More than half (31 of 51) the verses about God’s forgiveness in the O.T. sound
very much like the teaching of the Qur’an. Here are some examples:
i) God Is Merciful And Forgives Those Who Plead For It. – 15 times:
“Please pardon the iniquity of this people ... just as you have forgiven this people, from
Egypt until now.” (Numbers 14:19)
ii) Forgiveness When God’s People Repent And Pray Facing The Temple In
Jerusalem. – 13 times:
“And listen to the plea of your servant and of your people Israel, when they pray toward this
place … and when you hear, forgive.” (1 Kings 8:30)
iii) Forgiveness For Women Who Make A Vow But Their Father Or Husband
Nullifies It. – 3 times:
“if her father opposes her … no vow of hers, no pledge by which she has bound herself shall
stand. And the Lord will forgive her ...” (Numbers 30:5)
3) 13 Verses Describe Temporary Forgiveness Through Animal Sacrifices.
Forgiveness of both deliberate and unknowing sins is given by God on the basis of
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innocent animal sacrifices, which are prophetic pictures of the real atonement that
will be presented later by Jesus, the “Lamb of God:”
“… And the priest shall make atonement for him for the sin which he has committed, and he shall
be forgiven.” (Leviticus 4:35)
“the priest shall make atonement before the Lord for the person who makes a mistake, when he
sins unintentionally … and he shall be forgiven.” (Numbers 15:28)
4) The Other 7 Verses Speak Prophetically Of God’s Just Redemption Through
The Death And Resurrection Of Christ: These are things hinted at in the Old
Testament and fully presented in the New Testament (how God removes, instead of
only covering our sin, and how He can forgive with justice):
“The Lord is slow to anger and abounding in steadfast love, forgiving iniquity and transgression, but
he will by no means clear the guilty ….” (Numbers 14:18)
Some of these verses speak prophetically of redemption, by which we sinners can be
totally cleansed and freed from sin and it’s death-hold on us:
“I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their
sin and rebellion against me.” (Jeremiah 33:8)
“… a God of salvation, and to GOD … belong deliverances from death.” (Psalm 68:20)
5) In Addition Other Old Testament Verses Speak Prophetically Of God’s
Complete Removal Of All Our Sin (through Jesus), including the complete eradication
of all record and memory of them:
“as far as the east is from the west, so far does he remove our transgressions from us.” (Psalm
103:12)
“He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our
sins into the depths of the sea.” (Micah 7:19)
“… in love you have delivered my life from the pit of destruction, for you have cast all my sins behind
your back.” (Isaiah 38:17)
“I, I am he who blots out your transgressions for my own sake ….” (Isaiah 43:25)
“… I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:34)
c. Biblical Forgiveness In The New Testament: God’s forgiveness is mentioned
43 times in the New Testament. The following are things about forgiveness seen in
the New Testament:
1) Greek Words translated “forgive,” “forgiveness” or “pardon:”
Aphiemi = to send off or away; let off or away – 48 times
Charizomai = to be gracious to – 12 times
The Greek word Aphiemi, translated “forgiveness” has the meaning, to “send away
or let off” sin. This concept of forgiveness in Greek is essentially the same as it is in
Hebrew. It is the forgoing of all punishment for sin:
2) Forgiveness Is Joined Together With Redemption (deliverance from sin) In God’s
Plan Of Salvation:
“In him [Jesus] we have redemption through his blood, the forgiveness of our trespasses, according
to the riches of his grace” (Ephesians 1:7)
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[Redemption is explained more fully in the second part (b) of this chapter eight].
3) Forgiveness Is Obtained Only Through Repentance And Faith In Jesus, God’s
Way Of Salvation. This is mentioned 15 times. Here are 2
“to open their eyes, so that they may turn from darkness to light and from the power of Satan to
God, that they may receive forgiveness of sins and a place among those who are sanctified by
faith in me [Jesus].” (Acts 26:18)
“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all
unrighteousness.” (1 John 1:9)
4) Jesus Has Authority To Forgive Sins And Did So:
“And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith,
he said to the paralytic, ‘Take heart, my son; your sins are forgiven. … But that you may know
that the Son of Man has authority on earth to forgive sins’—he then said to the paralytic—
‘Rise, pick up your bed and go home.’” (Matthew 9:2,6)
5) Forgiveness Is Not Available To Those Who Refuse To Forgive Others Just As
God Has Forgiven Us In Jesus. This ii because such refusal shows a lack of true
repentance and faith. True forgiveness involves forgiving “others,” “your brother,” “one
another” and “everyone” who sins against us and to do it “from our heart.” This is
mentioned 10 times. Here are four of them:
“For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you
do not forgive others their trespasses, neither will your Father forgive your trespasses.”
(Matthew 6:14,15)
“So also my heavenly Father will do to every one of you, if you do not forgive your brother from your
heart.” (Matthew 18:35)
“Be kind … forgiving one another, as God in Christ forgave you.” (Ephesians 4:32)
“and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us
not into temptation.” (Luke 11:4)
In fact, Jesus goes beyond just forgiveness and instructs us to love and bless even
our “enemies,” who have subjugated or persecuted us:
“… Love your enemies, do good to those who hate you, bless those who curse you, pray for those who
abuse you.” (Luke 6:27,28)
This contrasts with Islam’s teaching. Muslim scholars teach that Muslims should
follow the example of Muhammad and forgive their enemies:
“… forgiving transgressors is an integral concept in the Qur’an and believers are always urged
to forgive. This was confirmed by the daily practice of the Prophet (PBUH) any chance he had. A
prime example is when he entered Mecca, which rejected him and tortured him for eleven years
with a large army. He forgave all of its population, including those sworn enemies who waged
war against him and wanted to kill him.” - Safi Kaskas at www.huffpost.com/entry/is-forgiving-myenemy-a-muslim-tradition.
It is important to notice that Muhammad gave “forgiveness” to his enemies after they
were conquered and were in subjection to him.
Here are some Qur’an verses about forgiveness: 1) & 2) are instructions for Muslims to
temporarily “forgive and overlook” the rejection of Islam and Muhammad by the Jews
until God’s “purpose” (expelling or killing them) would later be accomplished in Medina
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by Muhammad. 3) is instruction to forgive fellow Muslims who were cowardly in the
battle of Uhud, causing them to be defeated by the Meccan forces (The Muslims later
conquered the Meccans). 4) is the only Qur’an verse I can find that seems to imply that
forgiving others is a condition for obtaining God’s forgiveness:
1) “Quite a number of the People of the Book [Jews] wish they could Turn you (people) back to infidelity
after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But
forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things.”
(Sura 2:109)
2) "But because of their [Jews] breach of their covenant, We [God] cursed them, and made their hearts
grow hard; they change the words from their (right) places and forget a good part of the message
that was sent them, nor wilt thou cease to find them- barring a few - ever bent on (new) deceits:
but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind.." (Sura
5:13)
3) “It is part of the Mercy of Allah that thou dost deal gently with them [fellow Muslims who were cowardly].
Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over
(Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of
moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those
who put their trust (in Him).” (Sura 3:159)
4) “O ye who believe! Truly, among your wives and your children are (some that are) enemies to
yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults),
verily Allah is Oft-Forgiving, Most Merciful.” (Sura 64:14)
d. Other Biblical Principles Involved In God’s Forgiveness:
1) Forgiveness Is Costly And Never Free: The cost of forgiving involves willingly
accepting the harm, shame, hurt or loss caused by the offense.
2) No One Can Forgive Except The Person Who (Like God) Has Suffered The Loss
Caused By The Offense: No one, including God, can forgive someone’s sin against
another person without willingly accepting and paying the price of that sin. Otherwise it
would be either a bad joke or an outrageous injustice. The Bible claims that through the
death of His Son Jesus, God took upon Himself all the cost – all the shame, guilt, loss &
punishment – of all our sin, and is thus able to forgive us. He did this by punishing His
own Son for our sins:
“In this is love, not that we have loved God but that he loved us and sent his Son to be the
propitiation [appeasement, satisfaction] for our sins.” (1 John 4:10)
“All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has
laid on him [Jesus] the iniquity of us all.” (Isaiah 53:6)
And Jesus Himself was willing to suffer for our sins in our place:
“… he [Jesus] has borne our griefs and carried our sorrows … he was pierced for our
transgressions; he was crushed for our iniquities; upon him was the chastisement that
brought us peace, and with his wounds we are healed.” (Isaiah 53:4-5)
“He himself [Jesus volunteered] bore our sins in his body on the tree … By his wounds you have been
healed.” (1 Peter 2:24)
Islam says nothing about God Himself bearing the cost of our sin. Instead it says God
can forgive without suffering any of the loss our sin has caused because He is God and
can do whatever He wants. That makes Him an unjust tyrant!
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3) No One Can Forgive Except The Person (Like God) Who Prefers Forgiving Over
Punishing: The Bible states 9 times that God is “slow to anger” [see chapter 11(b)] and
frequently talks about His “patience:”
“… The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love
and faithfulness” (Exodus 34:6)
“Or do you presume on the riches of his kindness and forbearance and patience, not knowing that
God's kindness is meant to lead you to repentance?” (Romans 2:4)
“The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not
wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9)
4) Forgiveness Cannot Be Forced: The one against whom the sin is committed can
forgive only if he/she chooses to forgive. To force someone to forgive would not only be
unjust but also be an additional offense. God wants us to willingly forgive one another
just like He willingly forgives us:
5) The Only Thing That Can Cleanse Or Remove Sin From The Sinner Is Death:
The law is satisfied by the death of the sinner.
“For the wages of sin is death ...” (Romans 6:23)
“Indeed, under the law almost everything is purified with blood, and without the shedding of blood
there is no forgiveness of sins.” (Hebrews 9:22)
Jesus took all our sin on Himself, becoming sin for us in order to fully pay the full price
(death) for all our sin:
“For our sake he made him to be sin who knew no sin, so that in him we might become the
righteousness of God.” (2 Corinthians 5:21)
“… Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of
God he might taste death for everyone.” (Hebrews 2:9)
“… Christ Jesus, who … emptied himself, by taking the form of a servant, being born in the likeness
of men. And … he humbled himself by becoming obedient to the point of death, even death
on a cross.” (Philippians 2:5-8)
**********************************************
[See part (b) of this Chapter Eight to continue this subject]
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CHAPTER EIGHT (b)
THE (FORGIVENESS AND) SALVATION OF
GOD
A comparative study of the teaching about God in both
the Qur’an and the Bible
[All Qur’an quotations are from A. Yusuf Ali’s translation unless otherwise noted. All Bible quotations
are from the English Standard Version (translation) unless otherwise noted]
(Again) What Is The Difference Between Forgiveness And Salvation?
Another very brief way to describe the difference is:
- Forgiveness is cancelling the punishment for my sin but leaving me still guilty.
- Salvation is taking away my sin (with its guilt and punishment) and giving me God’s own
righteousness, enabling me to have eternal fellowship with God the Holy One.
In Part (a) we looked at the following topics related to God’s Forgiveness:
A. God’s Response to Man’s Initial Sin
B. God’s Forgiveness Of Sins
Now in Part (b) we will look at the following topics related to God’s Salvation:
C. God’s Way Of Salvation For Sinners
D. Reactions & Questions
Under each topic we will look first at what Islam teaches and then what the Bible says.
C. GOD’S WAY OF SALVATION FOR SINNERS:
ISLAM:
We will look at the following:
1. Words Related To Salvation
2. Helpful Articles About The Way Of Salvation In Islam
3. Nine Points In Islam’s Way Of Salvation
4. No Assurance Of Salvation
5. The Qur’an’s Denial Of The Crucifixion And Resurrection Of Jesus
1. WORDS RELATED TO SALVATION:
a. Frequency And Use Of Words In The Qur’an Related To God’s
Salvation And Deliverance: Although “Savior” does not occur in Yusuf Ali’s
translation of the Qur’an in reference to God, the concept of God saving people is clearly
seen a total of 77 times in related words (“saved,” “save,” “rescued,” “deliver,” delivered,”
etc.). 73% of these occurrences refer to salvation from dangers of this life while 27%
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refer to deliverance from hell and God’s eternal wrath. The underlying emphasis of
these verses is God’s Power; that He can save because He is all powerful. Here are a
few examples of each:
1) Salvation From Dangers & Problems Of This Life - 56 times:
- Salvation in the past – 48 times:
“Now such were their houses, - in utter ruin, - because they practiced wrong-doing. Verily in this is
a Sign for people of knowledge. And We saved those who believed and practiced
righteousness.” (Sura 27:52,53).
“But We saved him [Lot] and his family, except his wife; her We destined to be of those who
lagged behind.” (Sura 27:57)
- Salvation in the present – 8 times:
“Say: ‘Who is it that delivereth you from the dark recesses of land and sea, when ye call upon
Him in humility and silent terror." (Sura 6:63)
"And deliver us by Thy Mercy from those who reject (Thee)." (Sura 10:86)
2) Salvation From Hell And Eternal Judgment - 21 times:
“(Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us
from the agony of the Fire;" (Sura 3:16)
b. Frequency And Use Of Words In The Qur’an Related To God’s
Purifying: The words “purify” and “purified” are used a total of 8 times in the Qur’an
speaking of God making people deserving of paradise, regardless of their sins – something
He does because He is omnipotent and sovereign:
“Behold! the angels said: ‘O Mary! Allah hath chosen thee and purified thee …’” (Sura 3:42)
“… for he [Joseph, son of Jacob] was one of Our servants, sincere and purified.” (Sura 12:24)
“… were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but
Allah doth purify whom He pleases …” (Sura 24:21)
It is significant that the Islamic scholars who put together the 99 “most beautiful names” of
God did not include even one about God’s work of redeeming or delivering. For example,
they could have included names like Al Munijyam (“The Deliverer” - Sura 2:50), Al Monqid
(“The Rescuer” - Sura 3:103) or Al Fadi (“The Ransomer” - Sura 37:107), but they did not. I
personally think this oversight may be due to the fact that the concept of God’s delivering,
rescuing and ransoming in the Qur’an seems to be synonymous with His omnipotent power
to be merciful to whomever, whenever He chooses; a fact evident also in the frequent
occurrences of the words grace, mercy and salvation together. [see Chapter 7 – Mercy,
Grace]
2. HELPFUL ARTICLES ABOUT THE WAY OF SALVATION IN ISLAM:
[See Appendix 9 for complete articles]
a. Salvation In The Religious Doctrine Of Islam By Dr A.O. Omotosho
(http://unilorin.edu.ng/publications/omotoshoao/salvation%20in%20islam%5B1%5DB2.p
dfe). One of the things Dr. Omotosho writes, is:
“The word salvation doesn’t seem to have formed any basic doctrine in Islam, nor is it often used in
Muslim works of divinity. Nevertheless, the concept of it is equally important in Islam. The religion of
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Islam and its prophet are jointly agents of the emancipation of man from the state of darkness
to the state of awareness, which at the end of the day or life will bring him to prosperity.”
b. Is Eternal Suffering In Hell Just? By Abdullah Rahim (http://www.understandingislam.com/q-and-a/islamic-beliefs/is-eternal-suffering-in-hell-just-9352)
c. Will All Muslims Go To Paradise? By Burhan (http://www.islamhelpline.com/node/8032)
d. Does The Torment Of The Grave Continue Until The Day Of Resurrection? By Shaykh
Muhammads Al-Munajjid (http://islamqa.info/en/ref/21212/grave)
In addition to the above four articles, these three additional articles are referred to in part (a) of
this chapter:
e. Forgiveness In Islam, Summary of a Friday Khutbah, 14th April 2000
(http://www.pakistanlink.com/religion/2000/04-14.html)
f. Forgiveness In Islam By Shahid Arthar, M.D. (http://www.islamfortoday.com/athar12.htm)
g. Forgiveness By Dr. M. Amir Ali, Ph.D. of THE INSTITUTE OF ISLAMIC INFORMATION
AND EDUCATION (http://www.hawaiiforgivenessproject.org/library/Forgiveness-inIslam.pdf)
3. NINE POINTS IN ISLAM’S WAY OF SALVATION: God’s salvation is obtained as
a reward for believing certain things and doing certain deeds:
“… it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the
Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for
the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice
regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or
suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allahfearing.” (Sura 2:177)
Below I have listed all nine points of things necessary for or contributing to
salvation:
- the first three are considered essential to receiving salvation by all Muslims.
- The fourth, fifth and sixth are either optional or apply only to some believers.
- The last four are accepted by most, but not by all scholars as other possible ways of
obtaining salvation.
- All except the first and last ones are dependent on the efforts or good works of the
believer.
We will examine each one:
Essential: a. Belief In One God
Essential: b. Working Righteous Deeds
Essential: c. Pursuing Forgiveness
Optional: d. Achieving Position Of Sincere Servant Believers
Optional: e. Forgiving Those Who Sin Against Us
Optional: f. Martyrdom In The Cause Of Islam (Jihad)
Possible: g. Forgiveness Of Sins By Repentance & Special Prayers
Possible: h. Atoning For Sins By Torment In The Grave
Possible: i. Temporary Atoning For Some Sins In Hell
Possible: j. Intercession Before God By Muhammad
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a. Belief In One God (Essential): Islam teaches that only genuine believers in one
God will receive God’s salvation, and God alone knows whose belief is genuine. Of
course those who worship idols and those who believe in multiple gods will not be saved
from hell fire:
"Forgiveness is not … for those who die as disbelievers ….'" (Sura 4:18 - Pickthall)
“… the deities, other than God, whom they invoked, profited them no whit when there issued the decree
of thy Lord: Nor did they add aught (to their lot) but perdition!” (Sura 11:101)
Burhan in his article, Will All Muslims Go To Paradise? says, “It is the Lord … alone, Who
will Decide … on the Day of Judgment who amongst those who called themselves
'Muslims' were indeed 'real Muslims' ... and it is only those fortunate believers who are
declared as 'real' Muslims by the Lord Most Merciful who will find themselves in the
Mercy of their Lord Most Gracious, Most Merciful … rest assured that our Lord Allah
Subhanah, The Most Merciful, Most Gracious will never condemn a true believer who
died on faith to the Hell Fire! …”
b. Working Righteous Deeds (Essential): This is doing righteous deeds in an
active submission to Islam. The amount and genuineness of such good deeds necessary
for earning entrance to Paradise is known only to God. Certain good deeds, however, are
expected of all true believers. In other words, they are duties or obligations. Other good
deeds bring additional merit:
“… then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.”
(Sura 3:161)
1) “Five Pillars” (Duties): The “righteous” are described as those who perform certain
duties for which God promises Paradise as a reward. Five of those duties are
known as the “five pillars.” They are:
i) Confession or Witness (“I confess that there is no God but The God (Allah) and
that Muhammad is His messenger”):
“There is no god but He: That is the witness of Allah, His angels, and those endued with
knowledge, standing firm on justice. There is no god but He …” (Sura 3:18)
“those who believe in Allah and His messengers- they are the Sincere (lovers of Truth), and
the witnesses (who testify), in the eyes of their Lord ...” (Sura 57:19)
“Only those are believers who have believed in Allah and His Messenger, and have never
since doubted ...” (Sura 49:15)
ii) Regular Worship Prayers (5 daily prayers with prescribed postures, Arabic
words, and times, following a specified ceremonial cleansing):
“… set up Regular Prayers: For such prayers are enjoined on believers at stated times.”
(Sura 4:103)
“Who establish regular prayers … Such in truth are the believers …” (Sura 8:3,4)
iii) Giving Alms To The Poor (2.5% of accumulated wealth annually):
“… believers,- those who establish regular prayers and regular charity ...” (Sura 5:55)
“The believers, men and women … they observe regular prayers, practise regular charity …
On them will Allah pour His mercy …” (Sura 9:71)
iv) Fasting (before dawn until sundown in the month of Ramadan):
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“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that
ye may (learn) self-restraint” (Sura 2:183)
“Ramadhan is the (month) in which was sent down the Qur'an … So every one of you who is
present (at his home) during that month should spend it in Fasting, but if any one is ill, or
on a journey, the prescribed period (Should be made up) by days later ...” (Sura 2:185)
v) Pilgrimage to Mecca (once in a lifetime during the month of Dhu ‘I-Hijja):
“… the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men
owe to Allah,- those who can afford the journey ...” (Sura 3:97)
"And proclaim the Pilgrimage among men … That they may witness the benefits (provided) for
them, and celebrate the name of Allah, through the Days appointed … Then let them …
(again) circumambulate the Ancient House. Such (is the Pilgrimage): whoever honours the
sacred rites of Allah, for him it is good in the Sight of his Lord …” (Sura 22:27-30)
2) Three Other Required Duties Of True Believers: In addition to the famous “five
pillars” the following also are obligations of all Muslims:
i) Jihad – Fighting In Allah’s Cause:
[See http://www.answering-islam.org/Bailey/jihad.html for fuller details of Jihad]
"O ye who believe! What is the matter with you, that when ye are asked to go forth in the cause
of God, ye cling heavily to the earth? Do ye prefer the life of this world to the hereafter? …
Unless ye go forth, He will punish you with a grievous penalty ... Go ye forth … and
strive [jihad] and struggle with your goods and your persons, in the cause of God ..."
(Sura 9:38-41)
“Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah … these are
(all) in very truth the believers: for them is the forgiveness of sins and a provision most
generous.” (Sura 8:74)
“Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the
garden (of Paradise): they fight in His cause, and slay and are slain … that is the
achievement supreme.” (Sura 9:111)
“Only those are believers who have believed in Allah and His Messenger, and have never since
doubted, but have striven with their belongings and their persons in the Cause of Allah:
Such are the sincere ones.” (Sura 49:15)
ii) Enjoin What Is Good & Forbid What Is Evil: It is the duty of all good Muslims to
ensure (by force if necessary) that their fellow Muslims do what Islam says is right,
and to restrain them from what Islam says is wrong:
“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is
wrong, and believing in God.” (Sura 3:110; also 3:104; 9:112; 22:41; 31:17)
“… they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all)
good works: They are in the ranks of the Righteous.” (Sura 3:114)
“The believers, men and women, are protectors one of another: they enjoin what is just, and
forbid what is evil … On them will Allah pour His mercy …” (Sura 9:71)
These words sound good, but in practice Muslims tend to go beyond simply
enjoining and forbidding with words. Following the example of Muhammad the
community usually carries this out by force if necessary. Saudi Arabia has even
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created special religious police called the “Commission For The Promotion Of
Virtue And The Prevention Of Vice” in order to be sure.
Muslims almost never say, “Mind your own business!”, because most of them feel
everything is every Muslim’s business. Islamic society is very similar to a “collective”
social system such as communism where the government forces everyone to
conform to their standards, except that in Islam it is the community that enforces
more than the government. (Contrast this with the Biblical concept of each individual
freely choosing or rejecting, believing or disbelieving, abhorring or holding fast):
“…when he knows enough to reject the wrong and choose the right.” (Isaiah 7:15)
“…choose for yourselves this day whom you will serve…But as for me and my household, we will
serve the Lord.” (Joshua 24:15)
“Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life…”
(John 3:36 - also vs.15 &16)
“… Abhor what is evil; hold fast to what is good.” (Romans 12:9)
Yes, the Bible teaches we should exhort and rebuke one another, but not by force:
“If your brother sins, rebuke him, and if he repents, forgive him” (Luke 17:3)
“… exhort one another every day …” (Hebrews 3:13)
“… reprove, rebuke, and exhort, with complete patience and teaching.” (2 Tim. 4:2)
iii) Invitation (“Da’wah”) To Unbelievers To Submit To Allah And Islam: This is
Islamic “evangelism,” and it is really the other side of the Jihad coin:
“Who is better in speech than one who calls (men) to Allah, works righteousness, and says, ‘I am
of those who bow in Islam’?” (Sura 41:33)
“… a band of people inviting to all that is good, enjoining what is right, and forbidding what is
wrong: They are the ones to attain felicity.” (Sura 3:104)
“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with
them in ways that are best and most gracious ...” (Sura 16:125)
3) Optional Additional Righteous Deeds: In addition to the duties listed above, which
are considered as “compulsory” in Islamic law (Shariah), there are other good deeds
classified as “recommended” or “permitted”:
“… that He may give Glad Tidings to the believers who work righteous deeds, that they shall have
a goodly Reward” (Sura 18:2)
“If any do good, good will (accrue) to them therefrom … Do ye receive a reward other than that
which ye have earned by your deeds?" (Sura 27:89,90)
"He that works evil will not be requited but by the like thereof: and he that works a righteous deed …
and is a believer- such will enter the Garden (of Bliss) ...” (Sura 40:40)
(In addition to actions classified as “compulsory,” “recommended” or “permitted,” all
other actions are considered either “disapproved” or “forbidden.” These five
categories cover all aspects of what are called civil law, religious law and common law.
Altogether they amount to a huge burden requiring constant vigilance and obedience,
and once again, only God knows who has done enough good deeds to be saved
from hell.)
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Dr. A.O. Omotosho, in his article, Salvation in The Religious Doctrine of Islam, combines
these first two essentials (Faith and Righteous Deeds) into one, which he calls, “the
pursuance of the cause of Allah.” For this he quotes several verses:
“… That ye believe in God and His Apostle, and that ye strive (your utmost) in the cause of God,
with your property and your persons: That will be best for you …” (Sura 61:10-11)
“Those who believe, and adopt exile, and fight for the Faith, in the cause of God as well as those
who give (them) asylum and aid, - these are (all) in very truth the believers: for them is the
forgiveness of sins and a provision most generous.” (Sura 8:74)
Burhan, in his article, Will All Muslims Go To Paradise? seems to limit the requirements for
salvation to these first two essentials. He quotes ten verses which say that only believers
who do the required good deeds will be admitted to Paradise. Actually phrases containing
these two essentials (belief and works of righteousness) are found in the Qur’an at least 49
times. For example:
“As to those who believe and work righteous deeds they have for their entertainment the Gardens of
Paradise.” (Sura 18:107)
c. Striving For And Pursuing Forgiveness (Essential): [Note that this involves
some overlap and repetition of material on the subject of forgiveness in part a of this eighth
chapter.] This is essential for Muslims who fail to do all the required righteous deeds (which
probably includes everyone). We have the perspectives of three different Muslim authors
on this subject:
1) Dr. Omotosho reasons that because God created us humans weak and unable to
live without sinning, God has provided another means for us to obtain salvation. Having
done our best to obey and serve God, we must now struggle to obtain His forgiveness
for our failures, because without forgiveness no one can receive salvation:
“Be quick in the race for forgiveness from your Lord, and for a Garden … prepared for the
righteous. (Sura 3:133)
Dr. Omotosho explains that this “race” for forgiveness means to “strive for salvation”
with all our might, which involves three things:
(i) “true repentance”:
"Forgiveness is not for those who do ill until death faces one of them, who then says, 'Lo! I
repent now … for such we have prepared a painful doom.'" (Sura 4:18 - Pickthall)
(ii) doing more good deeds including obligatory acts (some of which the person
may have previously failed to do) as well as acts of charity. Regarding this point, Dr.
Omotosho further explains,
“There is also the obligatory method, through which a faithful man be commanded to do
something which eventually will earn him forgiveness of Allah. Thus Muslim observance of
the five daily prayers, fasting of the month of Ramadan, performing hajj and indeed the payment of
Zakat are all intended to make the faithful receive forgiveness of Allah and His salvation,
even though he may be penalised for not doing them … Observing these obligatory duties
in the first place amounts to seeking forgiveness of Allah.”
Seemingly such righteous deeds can magically “expiate,” “remove,” “turn off”
and “take the place of” evil deeds!
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“God … will call you to account for your deliberate oaths: for expiation, feed ten indigent persons,
on a scale of the average for the food of your families; or clothe them; or give a slave his
freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths
ye have sworn. But keep to your oaths …” (Sura 5:89)
“… those things, that are good remove those that are evil …” (Sura 11:114 & 2:271)
“Those who patiently persevere … turn off Evil with good …” (Sura 13:22)
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly,
I am oft-forgiving, most merciful.” (Sura 27:11)
Presumably all this is to outweigh (on God’s scales) our failures:
“Then those whose balance (of good deeds) is heavy,- they will attain salvation: But those
whose balance is light … in Hell will they abide.” (Sura 23:102,103 – see also 7:8,9; 21:47;
26:182; 101:6-9)
(iii) asking for forgiveness over and over:
“As to the Righteous … They were in the habit of sleeping but little by night, And in the hour of
early dawn, they (were found) praying for forgiveness.” (Sura 51:15-18)
For this point, Dr. Omotosho quotes Muhammad (from the Hadith):
“I seek forgiveness from Allah more than seventy times each day.”
2) Dr. Amir Ali, who in his article, Forgiveness, tells us that this striving for forgiveness
includes the following four requirements:
(i) recognizing and sincerely confessing the sin to God (and to the person if the
sin is against a person).
(ii) sincerely promising to not repeat the sin:
“O ye who believe! Turn to God with sincere repentance: In the hope that your Lord will remove
from you your ills and admit you to Gardens ..." (Sura 66:8)
(iii) rectifying and making restitution as much as possible (required only for sins
against other people, since God can’t be harmed by our sin).
(iv) sincerely asking for forgiveness from God (and from the person, if the sin is
against another person).
3) Dr. Shahid Arthar in his article presents a more optimistic view, that even though
committing sin is inevitable (God created man “with weakness"), forgiveness is available
for all sins except shirk (believing in multiple gods). He says, “Giving up hope of the
mercy of Allah is a crime in itself”:
"… Despair not of the mercy of God: for God forgives all sins (except shirk)" (Sura 39:53)
Dr. Arthar gives three conditions for forgiveness:
(i) The crime is committed unintentionally or out of ignorance,
(ii) The guilty person repents quickly and is ashamed after realizing his
crimes,
"... if any of you did evil in ignorance, and thereafter repented and amended (your conduct),
lo! Allah is Oft-Forgiving, Most Merciful." (Sura 6:54)
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(iii) Forgiveness is asked for, and a promise or pledge is made to "mend his
ways" and to stick to his promise.
The question remains: If for some reason confession to, making restitution to, and/or
asking forgiveness from the person is not possible, or if the person refuses to forgive,
what are the consequences? Once again, only God knows!
d. Achieving The Position Of “Mohmen” On The “Straight Way” (A
“Mohmen” is a true and sincere believer; a purified servant of God) (Optional):
“(Iblis) said: ‘O my Lord! because Thou hast put me in the wrong, I will make (wrong) fair-seeming to them
on the earth, and I will put them all in the wrong,- except Thy servants among them, sincere and
purified (by Thy Grace).’ (Allah) said: ‘This (way of My sincere servants) is indeed a way that leads
straight to Me. For over My servants no authority shalt thou have, except such as put themselves
in the wrong and follow thee.’" (Sura 15:39-42)
“Show us the straight way” (Sura 1:6)
[Yusuf Ali’s note (#1976) on 15:41 says: “To be sincere in the worship of God is to obtain purification from all stain of evil
and exemption from all influence of evil. It changes the whole nature of man. After that, evil cannot touch him. Evil will
acknowledge him to be beyond its power and will not even tempt him. Apart from such purified souls, everyone who
worships God invites God’s grace to protest him.”]
e. Voluntary forgiving those who sin against us (Optional): If believers fail to
do enough good deeds to merit salvation, and if they also fail to obtain God’s forgiveness
for their failures by pursuing it, there is still hope of earning God’s forgiveness by
forgiving those who sin against them (but it is only hope).
Believers are not required to forgive those who sin against them since it is their right to get
justice. But there are certain benefits for them in forgiving, including the reward of obtaining
forgiveness for their own sins. Dr. Ali writes,
“An eye for an eye is our right, but forgiveness, while recommended, is optional and brings a
reward from God. …Islam taught a middle path between turning the other cheek and never ending
blood feud …”
The Qur’an affirms this idea:
"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and
makes reconciliation, his reward is due from Allah …." (Sura 42:40)
f. Martyrdom In The Cause Of Islam/Jihad (Optional): Islam says someone
killed while fighting in the cause of Islam (Jihad), will automatically go to Paradise
regardless of his past sins. This is based on verses such as:
“Think not of those who are slain in God's way [in jihad] as dead. Nay, they live, finding their
sustenance in the presence of their Lord;” (Sura 3:169 – see also verses 157,158)
“… Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or
fought or been slain,- verily, I will blot out from them their iniquities, and admit them into
Gardens with rivers flowing beneath …” (Sura 3:195)
“… those who are slain in the Way of Allah,- He will never let their deeds be lost. Soon will He …
admit them to the Garden which He has announced for them.” (Sura 47:4-6)
g. Forgiveness Of Sins By Repentance And Prayers On Special
Occasions (Possible): In an article written on 11/15/2011 about forgiveness at the
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Pilgrimage (Hajj) (http://seekersguidance.org/ans-blog/2011/11/15/seeking-forgivenessfrom-others-before-hajj/), Shaykh Faraz A. Khan writes:
“The basic idea is that hajj is a journey of repentance and returning to Allah, and it is hoped that the hajj
will be accepted and one returns afterwards with his or her sins forgiven by Allah.”
Popular belief is that the pilgrim must be sincere in repentance and also must make every
effort to gain the forgiveness of others before going on the Pilgrimage in order to be sure of
obtaining God’s forgiveness. Also it is believed that the pilgrim returns from the Pilgrimage
completely cleansed of all sins and must subsequently keep himself from further sins.
Because avoiding all sins after the Pilgrimage is very difficult, many Muslims postpone
going on Hajj until they are old and less likely to sin again. It is also believed that if a pilgrim
dies during the pilgrimage he/she will certainly go directly to Paradise.
Many Muslims believe there are special prayers by which Muslims may earn extra special
“sawab” (merit) before God. For example, it is believed that prayers during the month of
Ramadan are more meritorious than those at other times, especially by praying all night
on “the night of power” (the night Muhammad received the first part of the Qur’an) the
Muslim will earn more merit than in “a thousand months” of regular prayers (1000 months =
83.25 years, i.e. a lifetime) and all previous and future sins will be forgiven! This is based
on the following verse:
“We have indeed revealed this (Message) in the Night of Power: The Night of Power is better than a
thousand months. Therein come down the angels and the Spirit by Allah's permission, on every
errand: Peace! ... This until the rise of morn!” (Sura 97:1-5)
h. Payment For Sins By Torment In The Grave (Possible): Most Muslims
believe the interval or “partition” (al barzakh) between death and judgment day mentioned
in the following verse is a time in the grave of rest for believers or of torment for
unbelievers:
"… when death comes to one of them, he says: ‘O my Lord! send me back (to life), In order that I may work
righteousness in the things I neglected.’ - By no means! It is but a word he says. - Before them is a
partition [al-barzakh] till the Day they are raised up.” (Sura 23:99,100)
Primarily, however, belief in the concept of torment in the grave before the day of judgment
is based on various traditions (Hadith) about things Muhammad said.
Only some Muslim scholars believe this torment in the grave can be a time of atoning for
any un-forgiven sins of believers so they won’t need to go to hell at all. For example,
Shaykh Muhammad Al-Munajjid in his article, Does The Torment Of The Grave Continue
Until The Day Of Resurrection? (on the website, “Islam QA),” says,
“If a person was a sinner but he was a believer, then his torment in the grave will be commensurate
with his sin, and perhaps the punishment for his sin will take less time than the time in al-barzakh
between his death and the onset of the Hour, in which case it will cease.”
Burhan, in his article, Will All Muslims Go To Paradise?, indicates the same belief:
“If a believer has committed major sins … and died in a state whereby he could not repent … then his state
is in the Sole Hands of Allah Subhanah Alone! He may, if He wills … punish him in the grave…“
i. Temporarily suffering In Hell To Atone For Sins (Possible): Most Muslims
believe that unfaithful Muslims may have to spend some time in hell suffering to atone for
those sins not yet forgiven, but they will eventually gain admission into Paradise. This idea
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is primarily based on several traditions (Hadith) plus the majority interpretation of the
following Qur’an verses:
“So, by thy Lord, without doubt, We shall gather them together, and (also) the evil ones (with them);
then shall We bring them forth on their knees round about hell; Then shall We certainly drag out
from every sect all those who were worst in obstinate rebellion against (God) Most Gracious. And
certainly We know best those who are most worthy of being burned therein. Not one of you but
will pass over it. This is, with thy Lord, a decree which must be accomplished. But We shall
save those who guarded against evil, and We shall leave the wrong-doers therein, (humbled) to
their knees.” (Sura 19:68-72)
Most Muslims believe that these verses teach that:
i) All will be “gathered on their knees round about hell”,
ii) Every person will quickly “pass over” the fires of hell on a razor-edged bridge,
iii) Only those “wrong doers” who are “worst in rebellion” and “most worthy of being
burned” in hell will fall into it and be left there,
iv) God will save “those who guarded against evil” from staying in hell.
Abdullah Rahim in his article, Is Eternal Suffering In Hell Just?, takes a middle position on
this. First he says the Qur’an does not teach temporary suffering in hell:
“Those who do not deserve to stay in Hell permanently will be forgiven at their moment of judgment
and will go directly to Heaven as a result, rather than going to Hell first ...”
But then he admits God could choose to send a true believer to hell:
“if He decides not to punish some of those who were supposed to be punished or if He decides not
to punish them permanently then we cannot say that He did not follow His promise because his
promises of permanent punishment were within the context of a warning.”
This exception is based on this verse:
“… He will say: ‘The Fire be your dwelling-place: you will dwell therein for ever, except as God
willeth.’ for thy Lord is full of wisdom and knowledge. (Sura 6:128)
Burhan, however, clearly rejects this. He insists the Qur’an never says anyone will enter
hell and later leave it. Instead he suggests the punishment of believers “may” take place
outside of hell:
“Allah … may, if He wills, forgive him; or punish him in the grave, or punish him on the Day of
Judgment itself; and then have Mercy on him … and save him from the eternal Hell Fire.”
j. Intercession Before God By Muhammad (Possible): (Most, but not all
Muslims agree with this.) If a person should fail to do enough to reach Paradise, or should
die before he/she completed the above essentials, Dr. Omotosho says God in His mercy
has provided “an additional safety net” by allowing Muhammad to intercede for his followers
on judgment day. If the person is already in hell such intercession can transfer him/her to
Paradise. Muhammad is reported to have said that with the intercession of God’s prophet,
nobody with an atom weight of faith in his heart will remain in hell-fire. Here are some
verses from the Qur’an about this:
“… Who is there can intercede in His presence except as He permitteth? …” (Sura 2:255)
“Verily your Lord is God … No intercessor (can plead with Him) except after His leave (hath been
obtained). This is God your Lord; Him therefore serve ye …” (Sura 10:3)
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4. NO ASSURANCE OF SALVATION: In the end the only thing certain is that God is
so great only He knows who will be in Paradise. Because even Muhammad did not know
for sure, the “darood” (a prayer for Muhammad to have peace) is included in each of the 17
daily, required cycles of prayer. Also, Muslims add “May God’s peace be upon him” whenever
they mention his name.
However, the following verse might seem to say otherwise:
“Nay, verily for thee [Muhammad] is a Reward unfailing:“ (Sura 68:3)
So while officially Muslims can’t know for sure, some are unofficially quite certain of Paradise
because of their faithful dedication to their Islamic duties, their belief in one God, the
“hereafter,” and in God’s great mercy to forgive all their mistakes:
“… Mercy to the Doers of Good,- Those who establish regular Prayer, and give regular Charity, and have
(in their hearts) the assurance of the Hereafter.” [that there is a hereafter] (Sura 31:2-4)
“Those who establish regular prayers and give in regular charity, and also have (full) assurance of the
hereafter. As to those who believe not in the Hereafter, We have made their deeds pleasing in their
eyes; and so they wander about in distraction.” (Sura 27:3,4)
5. THE QUR’AN’S DENIAL OF JESUS’ CRUCIFIXION AND RESURRECTION:
The Qur’an vehemently denies Jesus’ death on the cross in our place (and our need of a
savior) due to Its emphasis on God’s sovereignty (He can forgive whomever He chooses) and
man’s responsibility to earn salvation,
a. Jesus Never Died On The Cross. Most Muslims believe the Qur’an clearly
denies both the crucifixion and death of Jesus the Messiah. The Qur’an says God deceived
Jesus’ enemies by making it look like they had crucified him when they had not. The
leading theory involves God interchanging the appearance of Judas and Jesus, causing the
Jews and Romans to crucify Judas instead of Jesus, while Jesus was taken to heaven
alive:
“That they [the Jews] said (in boast), ‘We killed Christ Jesus the son of Mary, the Apostle of God’; - but
they killed him not, nor crucified him, but so it was made to appear to them … for of a surety
they killed him not.” (Sura 4:157)
b. Jesus Never Rose From The Dead. Obviously if Jesus never died on the cross,
he did not rise from the dead on the third day. Instead, based on the following verses, Islam
teaches that he was taken up to heaven alive without dying (A few Muslims believe that
although Jesus was not crucified by his enemies the Jews, He later died of natural causes):
“… for of a surety they killed him not:- Nay, God raised him up unto Himself; and God is Exalted in
Power, Wise.” (Sura 4:157-158)
“Behold! God said: ‘O Jesus! I will take thee and raise thee to Myself and clear thee (of the
falsehoods) of those who blaspheme …’” (Sura 3:55)
THE BIBLE:
First we need to understand what salvation is. Briefly salvation is to deliver, set free or
save us from our sin and from the eternal death (separation from God’s loving presence) that is
produced by our sin, restoring us to eternal life in everlasting fellowship with God our creator. In
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saving us, God justly and fully annihilates all our sin, enabling us to know Him intimately and live
eternally in the joy of fellowship with Him:
“this is eternal life, that they know you the only true God, and Jesus Christ …” (John 17:3)
We Will Be Looking At The Following:
1. The Preparation For God’s Salvation In The Old Testament
2. The Completion Of God’s Salvation In Jesus In The New Testament
3. Seven Ways Jesus Is Qualified To Be Our Redeemer
4. No One Else Qualified
1. THE PREPARATION FOR GOD’S SALVATION IN THE OLD TESTAMENT:
a. Hebrew Words Relating To This Subject: They are translated by the following
English words:
“Forgiveness” in the Old Testament is translated mostly from two Hebrew words
(salach or sawlakh – to pardon, spare, forgive – and nasa or nawsaw – to bear, carry,
forgive).
“Salvation” in the O.T. comes primarily from three Hebrew words (yeshooaw –
salvation, deliverance -, yehshah – liberty, deliverance – and teshooaw – rescue,
deliverance).
“Atonement” comes from two Hebrew words (kaphar or kawfar – to cover – and
kippoor – extinguishing, cancellation).
“Redemption” comes mostly from three Hebrew words (ga’al – to free by avenging or
repaying, to buy back, or to ransom–, padah – to sever, release or free -, and gullah –
freedom, price of redemption).
b. God’s Perfect Creation: God created Adam and Eve innocent and “very good,” but
with freewill. They were not created weak or sinful. God warned them not to eat the fruit of
one particular tree:
“So God created man in his own image, in the image of God he created him; male and female he
created them. And God blessed them … And God saw everything that he had made, and behold, it
was very good.” (Genesis 1:27,28,31).
“And the LORD God commanded the man, saying, ‘You may surely eat of every tree of the garden, but
of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it
you shall surely die.’” (Genesis 2:16,17)
c. Entry Of Death Into God’s Creation. As God had warned them, death entered
and began working in mankind when they chose to sin by disobeying God:
“God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch
it, lest you die.’ … the woman … took of its fruit and ate, and she also gave some to her husband
who was with her, and he ate. Then the eyes of both were opened, and they knew that they were
naked. And they sewed fig leaves together and made themselves loincloths. And … the man and his
wife hid themselves from the presence of the LORD God among the trees of the garden. But the
LORD God called to the man … And he said, ‘I heard the sound of you in the garden, and I was afraid,
because I was naked, and I hid myself.’ He said, ‘Who told you that you were naked? Have you
eaten of the tree of which I commanded you not to eat?’” (Genesis 3:3-11)
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Sin brought both spiritual and physical death. Death is essentially separation:
1) First, sin brought spiritual death. Spiritual death is separation from God. Sin
destroyed Adam’s fellowship with God and we have all inherited that death:
“therefore the LORD God sent him out from the garden of Eden …” (Genesis 3:23)
“but your iniquities have made a separation between you and your God, and your sins have
hidden his face from you so that he does not hear.” (Isaiah 59:2)
“… sin came into the world through one man, and death through sin, and so death spread to all
men because all sinned” (Romans 5:12)
We all were in Adam’s body when he sinned, so ,as the above verse says, we together
with him “all sinned.” Spiritual death also resulted in a corrupted human nature, which
we have inherited from our forefather Adam. We are sinners because we are born
with a sinful and spiritually dead nature, so sinning is natural. From that time until
today every descendent of Adam and Eve has been born spiritually dead – cut off
from fellowship with God. This is what theologians call “Original Sin”:
[David wrote] “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.”
(Psalm 51:5)
“you were dead in the trespasses and sins… we all once lived in the passions of our flesh,
carrying out the desires of the body and the mind, and were by nature children of wrath
[under God’s wrath], like the rest of mankind.” (Ephesians 2:1,3)
“For as in Adam all die, so also in Christ shall all be made alive.” (1 Corinthians 15:22)
2) Second, sin brought physical death. Physical death is the separation of the body
from the soul. Because of sin the whole creation was cursed with death. The day that
Adam sinned physical death began its work in his body, and he eventually died. All of us
have physically come out of his body, so we are born doomed to die physically:
“And to Adam he [God] said, ‘Because you have … eaten of the tree of which I commanded you,
‘You shall not eat of it,’ cursed is the ground because of you ... By the sweat of your face you
shall eat bread, till you return to the ground, for out of it you were taken; for you are dust,
and to dust you shall return.’” (Genesis 3:17-19)
Death is so powerful that no monetary ransom, no matter how large, could ever save a
person from death. Even if a person’s greatest friend or loved one (or any other sinful
human being) paid the greatest possible price by giving his own life, he would not be able
to save someone from physical death:
“those who trust in their wealth and boast of the abundance of their riches? Truly no man can ransom
another, or give to God the price of his life, for the ransom of their life is costly and can never
suffice, that he should live on forever and never see the pit.” (Psalm 49:6-9)
d. God’s Purpose Still The Same. In spite of man’s fall into sin, God has never
changed his original purpose for mankind. He created us to be holy (pure) like He is so that
we could have perfect fellowship with Him throughout eternity. Many years after Adam God
said to the people of Israel through the prophet Moses,
“… be holy, for I am holy… You shall therefore be holy, for I am holy…” (Leviticus 11:44-45)
“You shall be holy, for I the LORD your God am holy … You shall be holy to me, for I the LORD am
holy and have separated you from the peoples, that you should be mine.” (Leviticus 19:2; 20:26)
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e. The Curse Of The Law: Many generations after Adam God gave His law to the
people of Israel so they could know how perfect they would have to be to earn the right to
re-enter God’s presence. The law promised both blessing and a curse. They could obtain
God’s blessing only if they obeyed ALL of God’s laws (which no one born from Adam can).
Otherwise they would remain under the curse of the law:
“… what does the LORD your God require of you … to walk in all his ways … to serve the LORD your
God with all your heart and with all your soul, and …” (Deuteronomy 10:12,13)
“… to love the LORD your God, and to serve him with all your heart and with all your soul … be
careful to do all this commandment … walking in all his ways, and holding fast to him … See, I
am setting before you today a blessing and a curse: the blessing, if you obey the
commandments of the LORD your God … and the curse, if you do not obey the commandments
of the LORD your God ...” (Deuteronomy 11:13,22,26-28)
“For all who rely on works of the law are under a curse; for it is written, ‘Cursed be everyone who does
not abide by all things written in the Book of the Law.’ …” (Galatians 3:10)
f. God Our Savior: God is Himself the only savior and the “Rock” (occurs 27 times in
the Bible) of our salvation (who later came to earth as a man to save us):
“… I, I am the LORD, and besides me there is no savior.” (Isaiah 43:11)
“… no other god besides me, … a Savior; there is none besides me.” (Isaiah 45:21)
“The LORD is … my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold
and my refuge, my savior …” (2 Samuel 22:2,3 & Psalm 18:2)
“… You are my Father, my God, and the Rock of my salvation.” (Psalm 89:26)
g. God’s First Covering For Man’s Sin: God created Adam and Eve innocent and
without shame. But when they ate the forbidden fruit they realized their shame and
nakedness. They tried to cover it with leaves, but God provided a better covering for
their sin by Himself sacrificing the lives of innocent animals:
“… God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:21)
This was the first sacrifice for sins, but it was only a prototype of the real sacrifice God
would later provide. Animal sacrifices could only cover up sin and shame, but God’s
future sacrifice of a sinless, human life would completely remove sin.
h. Atonement/Covering: God, in his mercy, made a provision in the law for mankind
to cover (“atone” for) their sins through animal sacrifices (as God initially did for Adam &
Eve) in order to postpone judgment until those sins could be fully cleansed and
removed. Those temporary animal sacrifices had no power to remove sin, but were
prophecies of God’s future removal of sin through the perfect sacrifice (Jesus, “the Lamb
of God”) He Himself would offer at His chosen time:
“… And the priest shall make atonement [covering] for him with the ram of the guilt offering, and he
shall be forgiven.” (Leviticus 5:16)
“You forgave the iniquity of your people; you covered all their sin. You withdrew all your wrath; you
turned from your hot anger.” (Psalm 85:2,3)
Atonement (covering sin) in the Old Testament prophetically speaks of God’s full
redemption (removing sin) through Jesus. We see this in how Psalm 32:1,2 is interpreted
by the Holy Spirit speaking through the Apostle Paul in Romans 4:6-8:
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“Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against
whom the LORD counts no iniquity …” (Psalm 32:1,2)
“… David also speaks of the blessing of the one to whom God counts righteousness apart from works:
‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered’; blessed is
the man against whom the Lord will not count his sin.” (Rom. 4:6-8)
Paul says that having our sins covered (atonement) prophetically speaks of counting the
sinner righteous (redemption) because that was in the mind of God from the beginning and
was later accomplished in Jesus’ death and resurrection.
i. The Psalmists Longed For Redemption. They longed to be set free from sin; to
have it removed, not just covered up; and to be delivered from death:
“Wash me thoroughly from my iniquity, and cleanse me from my sin!” ... Hide your face from my sins, and
blot out all my iniquities.” (Psalm 51:2,9)
“the LORD will redeem those who serve him. No one who takes refuge in him will be condemned.”
(Psalm 34:22 – NLT)
“But as for me, God will redeem my life. He will snatch me from the power of the grave.” (Psalm 49:15
– NLT)
j. Other Prophets Spoke Of Redemption Through The Messiah: 700 years
before Jesus, God predicted the complete removal of sin and death plus the gift of
righteousness and holiness through His own perfect “lamb:”
1) Removal of sin:
“Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be
as white as snow ...” (Isaiah 1:18)
“Surely he [Messiah] … was crushed for our iniquities … with his wounds we are healed … the
LORD has laid on him the iniquity of us all … he was … stricken for the transgression of my
people? … and he shall bear their iniquities ...” (Isaiah 53:4-12)
2) Removal of guilt:
“I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their
sin and rebellion against me.” (Jeremiah 33:8)
3) Removal of death:
“And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is
spread over all nations. He will swallow up death forever ….” (Isaiah 25:7,8)
4) Gift of righteousness:
“… my righteousness will be forever, and my salvation to all generations … And the ransomed of
the LORD shall return … with singing …” (Isaiah 51:8,11)
“I will greatly rejoice in the LORD … for he has clothed me with the garments of salvation; he has
covered me with the robe of righteousness ...” (Isaiah 61:10)
5) Gift of holiness:
“A highway shall be there … called the Way of Holiness … It shall belong to those who walk on the
way; even if they are fools, they shall not go astray.” (Isaiah 35:8)
k. Use Of The Word Redemption: The general meaning in Hebrew of the word
translated “redemption” (“redeem,” “redeemed,” “redeeming,” etc.) is to free, loose, deliver
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or separate from by means of avenging, or paying a ransom. It is used often in the Old
Testament and usually speaks of physical deliverance:
- People freeing animals, people and property from being dedicated exclusively to God’s service
by substituting others in their place.
- People freeing inheritance land from being lost to others by paying off the debt.
- God delivering the nation of Israel from slavery in Egypt, from the attacks of enemy nations,
and from captivity in Babylon by His mighty avenging power.
- God setting free individual believers from oppression, adversity, vows, widowhood (Ruth), etc.
through the payment of their debt by others.
But our purpose now is to see how the Old Testament speaks prophetically of
spiritual “redemption” from sin and death through the coming Messiah, and how
God’s people Israel is waiting by faith for God’s redemption:
“I wait for the LORD, my soul waits, and in his word I hope; my soul waits for the Lord more than
watchmen for the morning … O Israel, hope in the LORD! For with the LORD … is plentiful redemption.
And he will redeem Israel from all his iniquities.” (Psalm 130:5-8)
Atonement covers up or hides sin by the substitutionary sacrifice of an innocent animal’s
life, but the future spiritual redemption will completely set free from sin and death by
the sacrifice of a sinless human substitute – Jesus our Savior:
“… You have delivered my soul from the depths of Sheol.” (Psalm 86:13 – NASB)
“… The Lord sets the prisoners free;” (Psalm 146:3)
“I have blotted out your transgressions like a cloud and your sins like mist; return to me, for I have
redeemed you [set you free].” (Isaiah 44:22)
“Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are
your plagues? O Sheol, where is your sting? ...” (Hosea 13:14)
l. Other Descriptions Of God’s Promised Freeing From Sins: Many verbs
are used describing the future removal (redemption) of our sins:
“Purge me … and I shall be clean; wash me, and I shall be whiter than snow.” (Psalm 51:7)
“… You have delivered my soul from the depths of Sheol.” (Psalm 86:13 – NASB)
“as far as the east is from the west, so far does he remove our transgressions from us.” (Psalm
103:12)
“… you have cast all my sins behind your back.” (Isaiah 38:17)
“I am he who blots out your transgressions for my own sake …” (Isaiah 43:25)
“… For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:34)
“… the day that I cleanse you from all your iniquities …” (Ezekiel 36:33)
“… You will cast all our sins into the depths of the sea. (Micah 7:19)
“… And you will go free, leaping with joy like calves let out to pasture.” (Malachi 4:2 – NLT)
m. Old Testament Prophets “saw” Jesus The Promised Messiah. The
prophets understood that God would provide complete salvation through the Messiah, but
they didn’t know who He was or when God would send Him:
[Jesus:] “… Abraham rejoiced that he would see my day. He saw it and was glad.” (Jn. 8:56)
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“Isaiah said these things because he saw his [Jesus’] glory and spoke of him.” (John 12:41)
“… the patriarch David … Being therefore a prophet … foresaw and spoke about the resurrection of the
Christ …” (Acts 2:29-31)
“… saying nothing but what the prophets and Moses said would come to pass: that the Christ must
suffer and … rise from the dead …” (Acts 26:22-23)
“Concerning this salvation, the prophets who prophesied about the grace that was to be yours
searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was
indicating when he predicted the sufferings of Christ and the subsequent glories ... things into
which angels long to look. (1 Peter 1:10-12)
2. THE COMPLETION OF GOD’S SALVATION IN JESUS IN THE NEW
TESTAMENT:
a. Greek Words Used In The New Testament Relating To This Subject:
They are translated by the following English words:
“Forgiveness” – occurs many times, mostly from two Greek words (afeeaymee = send
away, lay aside, let be; charizomai = to favor, be gracious, grant).
“Propitiation” – occurs only 3 times, from the Greek word, hilasmos = expiation or
appeasement
“Salvation” also occurs many times and comes mostly from two Greek words (Sozo =
to save, keep sound; and soteria = safety, soundness).
“Deliverance” is found a number of times in reference to God rescuing, and it comes
mostly from the Greek word rhuomai. = to rescue.
“Redemption” is found many times and comes from 6 different Greek words (including
apolutrosis and lutroo = loosing by price, separating, freeing).
“Ransom” comes from the Greek word lutron (meaning “a price”) and is a payment
made to redeem (release) from bondage or obligation.
“Reconciliation” comes from the Greek word katallage, which means to change
thoroughly or exchange.
b. Because: (The “Bad News” – Without bad news there’s no good news!):
1) Because in our natural condition, we human beings are …
… Enemies of God (Romans 5:10; James 4:4)
… Alienated from God’s life (Ephesians 4:18)
… Already under the wrath of God (John 3:18; Ephesians 2:3)
… Slaves of sin and Captives of the devil (John 8:34; 2 Timothy 2:26)
… Lovers of darkness (John 3:19,20)
… Hostile to God in our minds (Colossians 1:21)
… Shameless in our emotions (Romans 1:26)
… Evil in our hearts (Genesis 8:21)
… Spiritually dead from birth (Ephesians 2:1)
2) Because God is holy, we are alienated from God’s presence:
“… holiness without which no one will see the Lord.” (Hebrews 12:14)
“For you are not a God who delights in wickedness; evil may not dwell with you.” (Ps. 5:4)
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“but your iniquities have made a separation between you and your God, and your sins have
hidden his face from you so that he does not hear.” (Isaiah 59:2)
3) Because no one can wipe away evil deeds by doing good deeds:
“For by works of the law no human being will be justified in his sight …” (Romans 3:20)
“For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who
does not abide by all things written in the Book of the Law, and do them.” (Galatians 3:10)
4) Because God is just and He cannot simply ignore or cancel our sin:
“… For the LORD is a God of justice …” (Isaiah 30:18)
“… the LORD will by no means clear the guilty.“ (Nahum 1:3)
5) Because God’s merciful atonement through the death of innocent animals only
covered up sins but could never take them away:
“For it is impossible for the blood of bulls and goats to take away sins … offering repeatedly the
same sacrifices, which can never take away sins.” (Hebrews 10:4,11)
6) and Because there was no sinless, righteous human being (other than Jesus)
who could pay for or take away the sins of others:
“… there is none who does good, not even one.” (Psalm 14:3)
“for all have sinned and fall short of the glory of God.” (Romans 3:23)
c. God’s Justice In Action: For all of the reasons listed above, God is compelled by
the just nature of His own character – by Who He is – to deal with our sins justly. He cannot
simply ignore our sins or just make them vanish.
Temporarily, because of His mercy, God instructed mankind to offer the blood of innocent
animals to atone for (cover) their sins. But animals cannot be substitutes for human beings
so their blood could not cleanse the sins of humans. However, because those animal
sacrifices were a prophetic picture of the real sacrifice God Himself would provide later, the
faithful obedience of believers’ in offering them kept God from punishing them for their sins:
“… in his divine forbearance he had passed over [without punishment] former sins.” (Rom. 3:25)
“Therefore he [Jesus] is the mediator … since a death has occurred that redeems them from the
transgressions committed under the first covenant.” (Hebrews 9:15)
Even though early believers had their sins covered and not punished, they could not enter
into God’s holy presence because they were still guilty. So, after death the spirits of those
believers were not sent to “Hades” but to a temporary place of comfort (called “Abraham’s
bosom”) with all other early believers. There they waited for God to redeem them (set them
free) from their guilt by destroying both sin and death through Jesus’ death and
resurrection. Only then would they be made righteous and justly able to enter God’s
presence. This is according to Jesus’ teaching in a parable:
“The poor man [Lazarus] died and was carried by the angels to Abraham's side. The rich man also died and
was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and
Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip
the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said,
‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad
things; but now he is comforted here, and you are in anguish. And besides all this, between us and
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you a great chasm has been fixed, in order that those who would pass from here to you may not be
able, and none may cross from there to us.’” (Luke 16: 22-26 – see verses 19-31 for full story)
In His chosen time God sent Jesus to die in our place as His “Lamb.” Being completely
perfect and sinless, Jesus was able to justly take our place and die in our stead,
bearing God’s curse for all our sins on a “tree” (cross):
“… “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)
“While we were still helpless [powerless to provide for our salvation], at the right time Christ died [as a
substitute] for the ungodly.” (Romans 5:6 – AMP)
“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed
is everyone who is hanged on a tree’” (Galatians 3:13)
“and He Himself bore our sins in His body on the cross ...” (1 Peter 2:24 - NASB)
In His spirit Jesus then went down into “the lower parts of the earth” (“Sheol” which has two
parts - “Abraham’s bosom” and “Hades”) to proclaim to the spirits of believers in Abraham’s
bosom the good news that they had been redeemed, and to take them with Him into His
Father’s holy presence:
“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God,
being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the
spirits in prison,” (1 Peter 3:18-19)
“… ‘When He ascended on high, He led captive a host of captives …’ (Now this expression, ‘He
ascended,’ what does it mean except that He also had descended into the lower parts of the
earth? He who descended is Himself also He who ascended far above all the heavens, so that He
might fill all things.)” (Ephesians 4:8-10 - NASB)
“For you will not abandon my soul to Sheol, or let your holy one see corruption” (Psalm 16:10)
The only way God could justly forgive our sins was to pay for them Himself. Because of His
love He chose to bear the punishment for our sin through His only Son. Thus the sins of all
people of all ages who believe have been washed away:
“For by a single offering he has perfected for all time those who are being sanctified [cleansed]. (Hebrews
10:14)
“and [believers] are justified by his grace as a gift, through the redemption that is in Christ Jesus … It was
to show his righteousness at the present time, so that he might be just and the justifier of the one
who has faith in Jesus.” (Romans 3:24-26)
d. God’s Power In Action: Our Lord Jesus not only took our place on the cross,
taking the punishment for our sins upon Himself, but he conquered death and destroyed
Satan’s power in order to deliver us from eternal damnation.
“… our Savior Christ Jesus, who abolished death …” (2 Timothy 1:10)
“ that through death he might destroy the one who has the power of death, that is, the devil, and
deliver all those who … were subject to lifelong slavery.” (Heb. 2:14,15)
“… The reason the Son of God appeared was to destroy the works of the devil.” (1 John 3:8)
Being the creator and author of life, He could not be held in death.
“you killed the Author of life, whom God raised from the dead.” (Acts 3:15)
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“God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.”
(Acts 2:24)
That is why we believe the greatest demonstration of God’s power is seen in Jesus
resurrection from death:
“and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection
from the dead, Jesus Christ our Lord,” (Romans 1:4)
“We know that Christ, being raised from the dead, will never die again; death no longer has dominion
over him.” (Romans 6:9)
If He had not risen victorious over death, Jesus would still be dead and we all would be in
hell with no fellowship with God! Thus His resurrection from the dead is even more vital to
our salvation than His suffering and death. That is why the early Christians constantly
emphasized the good news of Jesus’ resurrection by greeting each other with “He lives!”
(rather than “He died for us”) and by meeting for worship on Sundays (the day He rose)
instead of Friday (the day He died). We need to rejoice in God’s great power in Jesus’
victorious resurrection:
“For if while we were enemies we were reconciled to God by the death of his Son, much more, now that
we are reconciled, shall we be saved by his life.” (Romans 5:10)
“… Christ Jesus is He who died, yes, rather who was raised …” (Romans 8:34 – NASB)
“And with great power the apostles were giving their testimony to the resurrection of the Lord
Jesus, and great grace was upon them all.” (Acts 4:33)
e. God, Our Salvation:
1) God Himself is Our Savior:
“This is good, and it is pleasing in the sight of God our Savior” (1 Timothy 2:3)
“… the living God, who is the Savior of all people …” (1 Timothy 4:10)
2) And Jesus Is “Our Savior,” “God Is Salvation” And “God With Us”:
“Grace and peace from God the Father and Christ Jesus our Savior.” “whom he poured out on us
richly through Jesus Christ our Savior” (Titus 1:4; 3:6)
“… you shall call his name Jesus, for he will save his people from their sins.’ [The original Hebrew of
the English name, “Jesus” is “Yeshua” which means, “God is salvation”] All this took place to fulfill what the
Lord had spoken by the prophet [Isaiah]:‘Behold, the virgin shall conceive and bear a son, and they
shall call his name Immanuel’ (which means, God with us).” (Matthew 1:21-23 quoting from
Isaiah 7:14)
3) Jesus The Messiah Is Our Savior And God’s Only Means Of Salvation. He is the
only perfect (sinless) substitute, able to take all our sin upon Himself and fully satisfy
God’s wrath by dying for us:
“This Jesus … there is salvation in no one else, for there is no other name under heaven given
among men by which we must be saved.” (Acts 4:11,12)
“For God did not send his Son into the world to condemn the world, but in order that the world might be
saved through him. Whoever believes in him is not condemned, but whoever does not believe
is condemned already ...” (John 3:17,18)
f. God’s Salvation From … There are two sides to God’s salvation. First what God
has saved us from, then what He has saved us to. Now we will look at:
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- redeemed (set free) from the condemnation of our sins
- ransomed from bondage
- justified from guilt
- delivered from death through death
1) Redeemed (Set Free), From The Condemnation Of Our Sins: Through the
sacrifice of Jesus our sins are not only forgiven, but we are also set free (redeemed)
forever from all condemnation against us! Jesus did not just take our punishment for
us (forgiveness); he took our sins from us (redemption) and put them on Jesus:
“In him [Jesus] we have redemption [release/deliverance] through his blood, the forgiveness of our
trespasses, according to the riches of his grace” (Ephesians 1:7)
“he entered once for all into the holy places … by means of his own blood, thus securing an eternal
redemption [release/deliverance].” (Hebrews 9:12)
“… by him everyone who believes is freed from everything from which you could not be freed
by [keeping] the law of Moses.” (Acts 13:39)
Actually Jesus accepted the sins of the whole world as His own so that He could set us
free by bearing the full force of death in our place. In fact, He became sin itself! Thus
He put Himself under God’s curse instead of us!
“For our sake he made him to be sin who knew no sin, so that in him we might become the
righteousness of God.” (2 Corinthians 5:21)
“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed
is everyone who is hanged on a tree’” (Galatians 3:13)
By Jesus’ work of redemption our sins were not just covered, they were removed from
us and transferred to Jesus. God uses many verbs to describe the complete removal
of all our sins from us:
“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)
“Repent therefore, and turn again that your sins may be blotted out., and that times of refreshing
may come from the presence of the Lord …” (Act 3:19,20)
“… having been set free from sin, have become slaves of righteousness.” (Romans 6:18)
“And such were some of you. But you were washed, you were sanctified, you were justified in the
name of the Lord Jesus Christ and by the Spirit of our God.” (1 Corinthians 6:11)
“he has appeared … to put away sin by the sacrifice of himself.” (Hebrews (9:26)
“… By his wounds you have been healed.” (1 Peter 2:24)
“… the blood of Jesus, his Son, purifies us from all sin… he is faithful and just to forgive us our
sins and to cleanse us from all unrighteousness.” (1 John 1:7,9)
“To him who loves us and has freed us from our sins by his blood.” (Revelation 1:5)
God’s redemption of us from our sins is so complete and final that He describes it in His
Word with expressions like:
“as far as the east is from the west so far does he remove our transgressions from us.” (Psalm
103:12),
“you have cast all my sins behind your back.” (Isaiah38:17), and
“… I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:34).
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2) Ransomed From Bondage. The ransom Jesus paid in order to release us from the
bondage of sin and death was His own blood – His own life!:
“… you were ransomed from the futile ways inherited from your forefathers, … with the precious
blood of Christ, like that of a lamb without blemish or spot.” (1 Peter 1:18-19)
“even as the Son of Man came … to give his life as a ransom for many.” (Matthew 28:20)
“… you were slain, and by your blood you ransomed people for God from every tribe and
language and people and nation.” (Revelation 5:9)
“… Christ Jesus, who gave himself as a ransom for all ….” (1 Timothy 2:5-6)
3) Justified From Guilt. Because Jesus took upon himself all our sins, we were set
free from all guilt. As a result we are justified and found innocent (guiltless) in God’s
court of justice. How awesome is that?:
“… justified by his grace as a gift, through the redemption that is in Christ Jesus … that He
might be … the justifier of the one who has faith in Jesus.” (Rom. 3:24,26)
“… But you were washed, you were sanctified, you were justified in the name of the Lord Jesus
Christ and by the Spirit of our God.” (1 Corinthians 6:11)
“… guiltless in the day of our Lord Jesus Christ.” (I Corinthians 1:8)
“The law of Moses was unable to save us because of the weakness of our sinful nature. So God did
what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in
that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our
sins. He did this so that the just requirement of the law would be fully satisfied for us ...”
(Romans 8:3,4 - NLT)
4) Delivered From Death Through Death. Just like a person whose parents carry a
genetic defect is born doomed to have that same defect, so when we are born we are
born already condemned and under God’s wrath, a condition we inherited from our
forefather Adam’s sin and death.
“Whoever believes in him [Jesus] is not condemned, but whoever does not believe is condemned
already … Whoever believes in the Son has eternal life; whoever does not obey the Son shall not
see life, but the wrath of God remains on him.” (John 3:18,36)
Death is so final and unalterable, that it leaves us with a feeling of complete
hopelessness:
“As the cloud fades and vanishes, so he who goes down to Sheol … returns no more to his
house, nor does his place know him anymore.” (Job 7:9,10)
“What man can live and never see death? Who can deliver his soul from the power of Sheol?”
(Psalm 89:48)
Because death is the result of sin and because Satan holds the power of death, our
Lord Jesus deliberately accepted our sin as His own in order to enter death in our place
and destroy both death and Satan. Only then could He give us eternal life. Death could
only be destroyed by an indestructible life – a life so powerful and so eternal it is
able to enter death and destroy it from within:
“… another priest arises … by the power of an indestructible life …. he continues forever.
Consequently, he is able to save to the uttermost those who draw near to God through him,
since he always lives to make intercession for them.” (Hebrews 7:15,16,24,25)
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“God raised him up, loosing the pangs of death, because it was not possible for him to be held by
it.” (Acts 2:24)
“… ‘Death is swallowed up in victory.’” (1 Corinthians 15:54)
“… our Savior Christ Jesus, who abolished death and brought life and immortality to light through
the gospel.” (2 Timothy 1:10)
“He will swallow up death forever …” (Isaiah 25:8)
“Since therefore the children share in flesh and blood, he himself likewise partook of the same things,
that through death he might destroy the one who has the power of death, that is, the devil.”
(Hebrews 2:14)
Messiah Jesus used the illustration of planting a seed to illustrate this principal:
“Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone;
but if it dies, it bears much fruit.” (John 12:24)
Imagine a man in the middle of a crowded arena holding a hand grenade without
realizing what it was and then pulling the pin to see what would happen. Then imagine
another man grabbing the live grenade from him and falling on it in order to save the
lives of that man and others around him. Finally imagine the second man being blown
up in the air without being mortally wounded because of a special jacket he was
wearing, which absorbed the full force of the blast. We are all that first man, not
realizing the deadly results of our sin against God. Jesus is that second man, who
REMOVED all our sin from us, allowing it to vent its full deadly force on Himself instead.
He physically died on the cross and went to hell in our place, but his “special jacket,”
which Hebrews 7:16 calls his “indestructible life,” made it possible for Him to absorb
and completely destroy sin and death, to come back to life on the third day and to
remain alive forever!: After all, the Scriptures tell us who the Lord Jesus really is: He is
“the Author of life” (Acts 3:15), He is “the Living One” (Revelation 1:18), He is the “I
Am” (John 8:58) and He is “the Resurrection and the Life” (John 11:25). Only Jesus
was able to face death squarely – face to face – and overcome it by His own power.
This salvation transaction is pictured in the ceremony of water baptism by which
believers proclaim the death of their old life with Jesus on the cross and their new life
with Jesus risen from the dead, victorious through faith in Christ, Who is “the
Resurrection and the Life:”
“Do you not know that all of us who have been baptized [united or submerged] into Christ Jesus were
baptized into his death? We were buried therefore with him by baptism into death, in order that, just
as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him
in a resurrection like his.” (Romans 6:3-5)
“‘If we have died with him, we will also live with him.” (2 Timothy 2:11)
g. God’s Salvation To … If God saved us only from sin, bondage, guilt, and death we
would have only a clean, but empty life. He saved us to have His life, not just to be
cleansed from our old life. The positive side of God’s salvation is expressed in various
ways. We are saved to …
- to be reconciled with God
- to be born again with God’s life
- to be consecrated to God
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- to be made like Jesus by God
- to be made righteous by God
- to be empowered to live for God
- to be glorified with Christ’s glory
- to live forever with God
1) We Are Saved To Be Reconciled With God. Our sins separated us from intimate
fellowship with God, so His basic reason for removing our sin and making us holy is to
reconcile us to Himself to be His people for eternity:
“Christ also suffered once for sins … that he might bring us to God …” (1 Peter 3:18)
“in Christ God was reconciling the world to himself …” (2 Corinthians 5:19)
“And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in
his body of flesh by his death, in order to present you holy and blameless and above
reproach before him.” (Colossians 1:21,22)
“…Jesus Christ, who gave himself for us to redeem [loose] us from all wickedness and to purify
for himself a people that are his very own…” (Titus 2:13,14)
2) We Are Saved To Be Born Again With A New Life –God’s Eternal Life. Because
Christ died on the cross for our sins, He died our death. But the good news is that when
He rose victorious over death all believers were in Him and thus were made alive
with Him. This new life is spiritual life and it is God’s life, meaning we were made alive
to God and in fellowship with God. Because we are united with Christ – “in Christ” –
we are able to live and act in accordance with God’s will.
“But God, being rich in mercy, because of the great love with which he loved us, even when we were
dead in our trespasses, made us alive together with Christ …“ (Ephesians 2:4,5)
“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every
spiritual blessing …” (Ephesians 1:3)
“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He
does not come into judgment, but has passed from death to life.” (John 5:24)
“… that they may take hold of that which is truly life.” (1 Timothy 6:19)
The Lord Jesus called this being “born again” or “born of God”:
“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the
kingdom of God… You must be born again.” (John 3:3,7)
“But to all who did receive him, who believed in his name, he gave the right to become children of
God, who were born… of God.” (John 1:12,13)
Our salvation results in an eternal relationship with God – a relationship so deep
that He calls us His “children” and instructs us to call Him “Father.” Jesus the Messiah
became a “son of man” in order to make us “sons of God”!:
“See what kind of love the Father has given to us, that we should be called children of God; and
so we are…” (1 John 3:1)
“And in the very place where it was said to them, ‘You are not my people,’ there they will be called
‘sons of the living God.’” (Romans 9:26)
“for in Christ Jesus you are all sons of God, through faith.” (Galatians 3:26)
“Pray then like this: ‘Our Father in heaven …’” (Matthew 6:9)
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3) We Are Saved To Be Forever Cleansed And Consecrated to God. The Greek
word hagiazo, translated “sanctified” or “holy,” means to purify and set apart for one
exclusive purpose. Through Jesus’s shed blood we are forever cleansed, made
innocent and dedicated wholly to God! So we are once for all forgiven (not punished)
and declared innocent of all sin by God:
“For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ once for all
time …” (Hebrews10:10 - NLT)
“… you were washed, you were sanctified, you were justified ….” (1 Corinthians 6:11)
“… to present you holy and blameless and above reproach before him.” (Colossians 1:22)
“that you may be blameless and innocent, children of God without blemish in the midst of a
crooked and twisted generation …” (Philippians 2:15)
4) We Are Saved And Being Cleansed To Be Made More Like Jesus, the perfect
image of God. God’s work of sanctification (cleansing) in us believers is both once
for all time (see Hebrews 10:10 above) but also an ongoing process in this life:
“those whom he [God] foreknew he also predestined to be conformed to the image of his Son ...”
(Romans 8:29)
“Just as we have borne the image of the man of dust [Adam], we shall also bear the image of the man
of heaven [Jesus].” (1 Corinthians 15:49)
“… but we know that when he [Jesus] appears we shall be like him …” (1 John 3:2)
“For by that one offering he forever made perfect [once for all] those who are being made holy [ongoing
process].” (Hebrews 10:14 – NLT)
5) We Are Saved To Be Made Righteous by God. When we receive Jesus as our
Savior, our sin is transferred to Him and His righteousness to us. This “great exchange”
is possible because our position before God is in Jesus. His righteousness has
become our righteousness! So we are not just innocent (emptied of all our sin) but
we are righteous (filled with His righteousness):
“But now the righteousness of God has been manifested apart from the law … through faith in
Jesus Christ for all who believe.” (Romans 3:21,22)
“… you are in Christ Jesus, who has become for us wisdom from God – that is, our
righteousness, holiness and redemption.” (1 Corinthians 1:30)
“For our sake he made him to be sin who knew no sin, so that in him we might become the
righteousness of God.” (2 Corinthians 5:21)
6) We Are Saved To Be Empowered To Live For God. When we receive Christ as
our Savior, we receive God’s Holy Spirit, Who enables and empowers us to know, obey
and love God:
“And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey
my rules.” (Ezekiel 36:27)
“By his divine power, God has given us everything we need for living a godly life. We have
received all of this by coming to know him … to share his divine nature and escape the
world’s corruption caused by human desires.” (2 Peter 1:3,4 - NLT)
7) We Are Saved To Share In Christ’s Glory. I have always felt it was my duty and joy
to glorify (exalt and praise) God with my life and words, but I am astonished to discover
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that God intends to share His glory with us as His dear children because He has united
us with Christ our Savior:
He begins by adorning us with the beautiful garments of salvation and praise:
“the LORD takes pleasure in his people; he adorns the humble with salvation.” (Ps. 149:4)
“… to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the
garment of praise instead of a faint spirit;” (Isaiah 61:3)
Then He gives us His own glory:
“and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in
order that we may also be glorified with him.” (Romans 8:17)
“And those whom he predestined he also called, and those whom he called he also justified, and those
whom he justified he also glorified.” (Romans 8:30)
“For this light momentary affliction is preparing for us an eternal weight of glory beyond all
comparison.” (2 Corinthians 4:17)
8) We Are Saved To Live Forever with God. God originally created mankind to live
forever with Him, but sin brought death. Through Jesus’ death and resurrection we are
restored to the eternal life He created us to have:
“For God so loved the world, that he gave his only Son, that whoever believes in him should not
perish but have eternal life.” (John3:16)
“Christ died for us so that, whether we are dead or alive when he returns, we can live with him
forever.” (1 Thessalonians 5:10 - NLT)
h. Three Dimensions Of Salvation: Many Bible teachers have pointed out that God
has provided complete salvation for us – past, present and future (even though from God’s
timeless perspective His work of salvation is all at once):
1) Salvation In The Past: We have been saved from the penalty of our sin:
“For by grace you have been saved through faith …” (Ephesians 2:8)
“There is therefore now no condemnation for those who are in Christ Jesus.” (Rom. 8:1)
2) Salvation In The Present: We are being saved from the power of sin:
“For we are his workmanship, created in Christ Jesus for good works, which God prepared
beforehand, that we should walk in them.” (Ephesians 2:10)
“that according to the riches of his glory he may grant you to be strengthened with power through
his Spirit in your inner being,” (Ephesians 3:16)
“… work out your own salvation with fear and trembling, for it is God who works in you, both to will
and to work for his good pleasure.” (Philippians 2:12,13)
“God gave us a spirit not of fear but of power and love and self-control.” (2 Timothy 1:7)
3) Salvation In The Future: We will be saved from the presence of sin:
“… and God himself will be with them as their God. He will wipe away every tear from their eyes, and
death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for
the former things have passed away ... But nothing unclean will ever enter it, nor anyone
who does what is detestable or false, but only those who are written in the Lamb's book of life.
(Revelation 21:3,4,27)
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In summary, if God were only to forgive us sinners, without removing our sins from
us, we would never be able to enter the glorious presence of God’s absolute
holiness. Or if God were only to take away our sins, without reconciling us and
making us His children, we would be separated from His love for eternity! However,
anyone, who through faith has received Jesus as his/her Savior, has had all his sins
removed (washed away), has been given the pure righteousness of Christ and is indwelt by
God’s Holy Spirit. That person has been made holy just like God is holy and therefore is
brought into a relationship with God so special that He calls us His children and enables us
to spend all of eternity praising Him and rejoicing in His love. This is real life!
[See Appendix 10 for Man’s Part In Obtaining Salvation; including:
What kind of faith is essential for salvation? and Is striving to obtain salvation essential?]
3. SEVEN WAYS JESUS IS QUALIFIED TO BE OUR REDEEMER:
a. Jesus Is Fully God. There is no other savior than God, and as we have already
seen, in order for God to forgive our sins He Himself must absorb the full punishment of our
sins. God’s Word is God Himself, and Jesus is God’s Word (also called the “Son of God”),
who became a human being. Thus God was in His Son, Jesus the Messiah paying for our
sins: [See Appendices 5 and 11 for a fuller explanation]
“For I am the LORD your God, the Holy One of Israel, your Savior … I, I am the LORD, and besides me
there is no savior. (Isaiah 43:3,11)
“… Salvation belongs to our God who sits on the throne, and to the Lamb!” (Revelation 7:10)
“In the beginning was the Word … and the Word was God. He was in the beginning with God. All
things were made through him, and without him was not any thing made that was made … And the
Word became flesh and dwelt among us....“ (John 1:1-3,14)
“Christ. For in him the whole fullness of deity dwells bodily.” (Colossians 2:8,9)
b. Jesus Is Fully Man. The only qualified substitute for human beings is a human
being – one of us. An animal cannot be a substitute for a human being. Jesus, God’s
eternal Word, “became flesh” – He became fully human:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son
from the Father, full of grace and truth.” (John 1:14)
“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law.”
(Galatians 4:4)
“Since therefore the children share in flesh and blood, he himself likewise partook of the same
things, that through death he might destroy the one who has the power of death, that is, the
devil.” (Hebrews 2:14)
“Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired,
but a body have you prepared for me.” (Hebrews 10:5)
c. Jesus Is A Sinless Man. In order for Jesus to take the punishment of sinners, he
had to be Himself innocent of all sin as God’s sacrificial lamb (Otherwise He would need to
pay for His own sins and could not pay for ours):
“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness
of God.” (2 Corinthians 5:21)
“He committed no sin, neither was deceit found in his mouth.” (1 Peter 2:22)
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“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away
the sin of the world!” (John 1:29)
“knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable
things such as silver or gold, but with the precious blood of Christ, like that of a lamb without
blemish or spot.” (1 Peter 1:18,19)
d. Jesus Is A Proven Man. In order for Jesus to be the Savior of sinful human beings
he had to be not only a man and a sinless man, but He also had to be tested and proven to
be perfectly righteous by overcoming all of the temptations we face. He was made “perfect”
(mature, complete) through persevering and being victorious in the face of all the
temptations and opposition He suffered:
“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil ... the devil left
him, and behold, angels came and were ministering to him.” (Matthew 4:1,11)
“For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every
respect has been tempted as we are, yet without sin.” (Hebrews 4:15)
“Although he was a son, he learned obedience through what he suffered. And being made perfect, he
became the source of eternal salvation to all who obey him.” (Hebrews 5:8,9)
“For the law appoints men in their weakness as high priests, but the word of the oath, which came later
than the law, appoints a Son who has been made perfect forever.” (Hebrews 7:28)
e. Jesus Is A Willing Substitute. In order for Jesus to die in our place, he had to be
willing to do so, without being forced:
“Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired,
but a body have you prepared for me; in burnt offerings and sin offerings you have taken no
pleasure. Then I said, Behold, I have come to do your will.’” (Hebrews 10:5-7)
“And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup
pass from me; nevertheless, not as I will, but as you will.” (Matthew 26:39)
“And being found in human form, he humbled himself by becoming obedient to the point of death,
even death on a cross.” (Philippians 2:8)
f. Jesus Is God’s Only Means Of Reconciliation. God’s whole work of salvation
is for the purpose of reconciling fallen, sinful man to Himself so that we can live in perfect
fellowship with Him for eternity, being His loved children. He did this by removing our sin
and making us holy through Jesus’ sacrifice on our behalf:
“… while we were enemies we were reconciled to God by the death of his Son.” (Romans 5:10)
“All this is from God, who through Christ reconciled us to himself and gave us the ministry of
reconciliation; that is, in Christ God was reconciling the world to himself, not counting their
trespasses against them ….” (2 Corinthians 5:18-19)
“and through him [Jesus] to reconcile to himself all things, whether on earth or in heaven, making peace
by the blood of his cross. And you, who once were alienated and hostile in mind, doing evil deeds,
he has now reconciled in his body of flesh by his death, in order to present you holy and
blameless and above reproach before him.” (Colossians 1:20-22)
g. Jesus’ Sacrifice Is More Than Adequate. The single sacrifice of Jesus, God’s
Lamb, was enough to completely cleanse us from all our sins and give us eternal salvation.
Nothing else needs to be added. Furthermore, His life was the only indestructible life strong
enough to destroy death and Satan and all our sin:
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1) Fully Sufficient For All Time. His one sacrificial death was enough to remove all our
sin for all time (both past and future sins):
“The former priests were many in number, because they were prevented by death from continuing in
office, but he [Jesus] holds his priesthood permanently, because he continues forever.
Consequently, he is able to save to the uttermost those who draw near to God through him,
since he always lives to make intercession for them.” (Hebrews 7:23-25)
“… we have been sanctified through the offering of the body of Jesus Christ once for all. And
every priest stands daily at his service, offering repeatedly the same sacrifices, which can never
take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down
at the right hand of God, waiting from that time until his enemies should be made a footstool for his
feet. For by a single offering he has perfected for all time those who are being sanctified.”
(Hebrews 10:10-14)
“he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.”
(Hebrews 9:26)
2) Fully Sufficient For All People. His offering of Himself one time was more than
powerful enough to take away the sin of all people who have ever lived or ever will live:
“He is the propitiation [satisfaction] for our sins, and not for ours only but also for the sins of the
whole world.” (1 John 2:2)
“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes
away the sin of the world!” (John 1:29)
“… and he died for all, that those who live might no longer live for themselves but for him who for their
sake died and was raised.” (2 Corinthians 5:14,15)
“who gave himself as a ransom for all ...” (1 Timothy 2:6)
“For the grace of God has appeared, bringing salvation for all people,” (Titus 2:11)
However, His redemptive sacrifice benefits only those who accept it – those who
believe and receive life through Him:
“… we have our hope set on the living God, who is the Savior of all people, especially of those who
believe. (1 Timothy 4:10)
3) Fully Sufficient To Destroy All Enemies. His life is so indestructible and so
powerful that He is able to destroy death, Satan and sin. He entered death in order to
abolish and swallow it up, to destroy Satan and to totally remove all our sin):
“He will swallow up death forever …” (Isaiah 25:8)
“ that through death he might destroy the one who has the power of death, that is, the devil,
and deliver all those who through fear of death were subject to lifelong slavery.” (Hebrews 2:14,15)
“God raised him up, loosing the pangs of death, because it was not possible for him to be held by
it.” (Acts 2:24)
“… because of his own purpose and grace … which now has been manifested through the appearing
of our Savior Christ Jesus, who abolished death … through the gospel.” (2 Timothy 1:10)
“Since therefore the children share in flesh and blood, he himself likewise partook of the same things,
that through death he might destroy the one who has the power of death, that is, the devil.”
(Hebrews 2:14)
“… Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)
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4. NO ONE ELSE QUALIFIED: No, there is no one else who has the qualifications to be
our savior:
“This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there
is salvation in no one else, for there is no other name under heaven given among men by which we
must be saved.” (Acts 4:12)
“For, There is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus.”
(1 Timothy 2:5 – NLT)
5. MY TOTAL AMAZEMENT: My reaction to the intricate, profound and complete
salvation my God has prepared for me is summed up in this verse:
“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments
and how inscrutable his ways!” (Romans 11:33)
D. REACTIONS & QUESTIONS:
1. IS GOD UNJUST? One of Islam’s 99 “most beautiful names” of God is “Al Adl” (The Just
One), but various statements in the articles above seem to imply that God violates His own
justice in forgiving our sins by simply “zapping” them away without exacting any punishment.
It’s as if He is an unjust judge who turns a blind eye to the criminal acts of those he likes and
declares he has authority to forgive them if he wants. For example, Dr. Omotosho, in his
article, says,
“an erring believer can still attain salvation through divine forgiveness, when Allah overlooks his misdeeds…”
What happens in this life if a building engineer simply overlooks mistakes made in constructing
a suspension bridge?
In, Forgiveness in Islam, (Summary of a Friday Khutbah, 14th April 2000), we read,
“… Allah is not bound to punish… But if He wishes to forgive any sinner, He has full freedom to do that.
His mercy is unlimited and His love is infinite.”
Can Al-Adil (“The Just One”) simply “overlook” our sins? Can God forgive sins simply because
He “wishes” to do so? Although that certainly is merciful, it cannot be just! I believe God is
“bound to punish” sins because His mercy is limited by His own just character – by Who
He is! He must deal with our sins with justice or He would violate His own integrity. His
justice if far purer than that.
Dr. Shahid Athar, in his article presents a strange idea. First he points out that the Quran says
there are several witnesses to our sins. Namely, the place on the earth where the sin was
committed (Sura 99:4), the body part we used to commit the sin (Sura 41:21 & 36:65) and the
angels who recorded it (Sura 82:11). Then he writes,
“God (the Al-Wakeel--the Defender), like a smart lawyer, removes all the witnesses against those whose
repentance has been accepted, so that we present ourselves with a clean record. Case dissolved due to
lack of witnesses!”
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Sounds like rank injustice to me! Like a mob boss, God simply “eliminates” all the witnesses so
He can declare us not guilty! And Dr. Athar supports this by quoting from the Hadith
(traditions):
"When Allah accepts repentance and forgives His servant, then recording angels erase their records,
organs [of the body] lose their memories, and earth removes its stains of evidence so that when that
person appears before Allah, there is no one to be a witness against him. (Hadith)
If tampering with the evidence and getting rid of witnesses is a crime in this world, how could
He who is “Al-Haqq” (The Truth - another of the 99 “names) stoop to being a “smart lawyer?”
The Qur’an itself says God will treat everyone with justice:
“And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of
what is (recorded) therein; they will say, ‘Ah! woe to us! what a Book is this! It leaves out nothing small
or great, but takes account thereof!’ They will find all that they did, placed before them: And not one will
thy Lord treat with injustice.” (Sura 18:49)
And yet the Qur’an repeatedly says God will erase our sins without dealing with them:
“…will remove from you some of your (stains of) evil …” (Sura 2:271)
“… Our Lord! …. Blot out our sins, and grant us forgiveness …" (Sura 2:286)
"… behold, God is indeed an absolver of sins, infinite in His power." (Sura 4:149)
“… but God doth purify whom He pleases ...” (Sura 24:21)
And it also says God will alter the official record by disregarding many of their bad deeds and
rewarding them only “according to the best of their deeds.”
“Those who believe and work righteous deeds,- from them shall We blot out all evil (that may be) in them,
and We shall reward them according to the best of their deeds.” (Sura 29:7)
True, the Bible also teaches that God can remove, blot out, absolve and cleanse all our sins,
but not without Himself first fully paying for them through His Son Jesus dying in our place.
Islam’s perspective seems to be that almighty God can forgive and wipe away our sin without
personally suffering any loss or being emotionally involved. It would be unthinkable for Him to
have to sacrifice anything to do so.
2. CAN DOING GOOD DEEDS PAY FOR OUR SINS? Dr. Omotosho tells us in his
article that our “race” for forgiveness means to “strive for salvation day and night,” involving
both true repentance and also doing things already required of us:
“There is also the obligatory method, through which a faithful man be commanded to do something which
eventually will earn him forgiveness of Allah. Thus Muslim observance of the five daily prayers, fasting
of the month of Ramadan, performing hajj and indeed the payment of Zakat are all intended to make the
faithful receive forgiveness of Allah and His salvation, even though he may be penalized for not doing
them … Observing these obligatory duties in the first place amounts to seeking forgiveness of Allah.”
Hold on! If I miss two of the five daily prayers I am required to do as a Muslim and then I do the
other three, can two of those three make up for the two I missed? Suppose a man, working an
eight hour a day job, is two hours late and tells his boss he will work for the next two hours (of
his remaining 6 required hours) to repay him for the two he missed. I’m sure the boss will have
difficulty understanding this kind of repayment!
In addition the Qur’an tells us we sinners can purify ourselves by atoning for our own sins
through other good deeds (such as feeding the poor or forgiving others’ sins):
“… and whoever purifies himself does so for the benefit of his own soul …” (Sura 35:18)
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“… by way of atonement, the feeding of the indigent ….” (Sura 5:95)
“We ordained therein for them: ‘Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds
equal for equal.’ But if any one remits the retaliation by way of charity, it is an act of atonement for
himself ….” (Sura 5:45)
No matter how hard he tries a liar cannot take back or erase his lies by trying to purify himself
through many prayers. No matter how many times a murderer is kind to other people his
kindnesses can never bring back the life he took. Forgiving others, instead of being a
selfless act of love, seems to have become a selfish effort to gain merit for forgiveness,
which can never eradicate our own sins.
3. WHY CAN’T MUSLIMS BE SURE OF GETTING TO PARADISE?
Essentially a Muslim hopes to arrive in Paradise by his own efforts, which include believing in
one God and doing enough good deeds. But no one seems to know just how many good
deeds will be enough. Burhan, in his article, Will All Muslims Go To Paradise? explains:
“It is the Lord Most Majestic Most Supreme alone, Who will Decide and Determine on the Day of Judgment who
amongst those who called themselves 'Muslims' were indeed 'real Muslims'.....and it is only those fortunate
believers who are declared as 'real' Muslims by the Lord Most Merciful who will find themselves in the
Mercy of their Lord Most Gracious, Most Merciful.”
Obviously the intent of this uncertainty is to further exalt God’s greatness – that He alone
knows who will be admitted to Paradise. Uncertainty might also be an incentive for sinners to
work harder at obtaining God’s favor. But it seems to me that this uncertainty leaves the
believer open to the possible horror and shock of discovering too late that he/she did not do
enough deeds acceptable to God and has ended up in hell fire! Again, Islam is all about
sinners earning Paradise by their own pitiful and hopeless efforts, which is a total insult to the
holiness of Almighty God.
4. NO ALTAR AND NO CROSS: Islam has no altar and no cross because the idea of
a substitute paying for the sins of another is absent from Islam. All believers must do their best
to atone for their own sins by believing in one God and by doing enough good deeds to
balance their bad deeds, and they can never be sure they have done enough for that. In other
words, They have no good news or certainty of eternal salvation. This also means they have
no bad news either because when they think they can somehow pay for my own sins by my
own good deeds, they are deceived and do not understand the bad news of their own total
sinfulness and absolute hopelessness to justify themselves before the holy God. Only when
they fully realize the bad news of their lost-ness can they understand the good news (Gospel)
of God’s complete salvation for us. As someone has said, “No Cross; No Gospel!”
5. NO JOY OR SINGING IN WORSHIP: If you have ever attended a congregational
worship service (Friday noon) in a mosque you probably were struck by the absence of any
singing or joy. Everything is very serious and somber. The imam would never intentionally say
anything funny and you won’t see anyone crying tears of joy as they bow down facing Mecca.
Some will say that is impressive and glorifies God, but I believe it shows Muslims have no
assurance of salvation and no joy in fellowship with God. Compare that with God’s Word:
“I will give thanks to the LORD with my whole heart; I will recount all of your wonderful deeds. I will be glad
and exult in you; I will sing praise to your name, O Most High.” (Psalm 9:1,2 – also 13:5)
“Clap your hands, all peoples! Shout to God with loud songs of joy!” (Psalm 47:1)
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APPENDIX 9
ISLAMIC ARTICLES ABOUT SALVATION &
FORGIVENESS:1. Forgiveness in Islam
Summary of a Friday Khutbah, 14th April 2000
http://www.pakistanlink.com/religion/2000/04-14.html
Allah subhanahu wa ta’ala has granted intellect to human beings. The intellect entails responsibility.
The more intellect a person has the more he/she is responsible. When the intellect is missing, the
responsibility is also not there. Little children are not held responsible, because their intellect has not
yet developed. The insane are not responsible, because they have lost the intellectual capacity.
However, part of our being human is also that we make mistakes. Sometimes we make mistakes
without deliberation and intention. But sometimes we knowingly and deliberately sin and do wrong to
others. It is said, “to err is human and to forgive is divine.” Both parts of this statement are very true.
As human beings we are responsible, but we do also make mistakes and we are constantly in need
of forgiveness. Islam speaks about two aspects of forgiveness: a) Allah’s forgiveness; b) Human
forgiveness. We need both, because we do wrong in our relations to Allah as well as in our relations
to each other.
A. ALLAH’S FORGIVENESS:
Allah subhanahu wa ta’ala is the most Forgiving. There are many names of Allah given in the Qur’an.
Some of these names are related to His mercy and forgiveness. Let me mention some of these
names:
Al-Ghafoor: The most Forgiving. This name occurs in the Qur’an more than seventy times. There are
other names from the same root, such as Ghafir and Ghaffar. The meaning of the “ghafara” is to
cover, to hide and from it comes the meaning “to excuse”, “to pardon”, “to remit” and “to forgive”.
Allah subhanahu wa ta’ala does all these things. In the Qur’an, it is mentioned that Allah does not
forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills.
(al-Nisa’ 4:116) We must turn to Allah to seek His forgiveness.
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Al-’Afuw: This has another aspect of forgiveness. This name occurs in the Qur’an five times. Literally
the word ‘Afw means “to release” “to heal”, “to restore”, “to remit”. Thus in relation to Allah it means
“to release us from the burden of punishment due to our sins and mistakes”, “to restore our honor
after we have dishonored ourselves by committing sins and making mistakes.” Sometimes in the
Qur’an both names: ‘Afuw and Ghafoor come together.
Al-Tawwab: The Acceptor of repentance. This name of Allah is mentioned in the Qur’an about 11
times. Allah accepts the repentance of those who sincerely repent and turn to him. The word
“tawwab” gives the sense of “oft-returning” which means that Allah again and again accepts the
repentance. We make sins and mistakes then we repent, He accepts our repentance. Then again we
commit sins and make mistakes and when we repent, He again very kindly accept us and gives us
another chance.
Al-Haleem: The Clement. This name is mentioned fifteen times in the Qur’an. This means that Allah
subhanahu wa ta’ala is not quick to judge. He gives time. He forebears and is patient to see His
servant return to Him.
Al-Rahman and al-Rahim: The most Merciful and Compassionate. These names are the most
frequent in the Qur’an. Al-Rahman is mentioned 57 times and al-Raheem is mentioned 115 times. AlRahman indicates that Allah’s mercy is abundant and plentiful and al-Raheem indicates that this is
always the case with Allah. He is full of love and mercy and He is ever Merciful.
The Qur’an teaches that Allah is a Judge and He also punishes, but Allah is not bound to punish. The
justice of Allah, according to Qur’an is that Allah does not and will not inflict undue punishment on any
person. He will not ignore the good of any person. But if He wishes to forgive any sinner, He has full
freedom to do that. His mercy is unlimited and His love is infinite.
There are many verses in the Qur’an and sayings of the Prophet -peace be upon him- on the love,
mercy and forgiveness of Allah. In one of the prayers that the Prophet taught, he said, “O Allah, You
are most Forgiving One, You love to forgive, so forgive me.”(reported by al-Trimidhi and Ibn Majah).
We need Allah’s mercy and forgiveness all the time. It is wrong to assume at any time that one will
find eternal salvation without the forgiveness of Allah.
B. HUMAN FORGIVENESS IN ISLAM:
Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base
human relations on forgiveness. We cannot expect Allah’s forgiveness unless we also forgive those
who do wrong to us. Forgiving each other, even forgiving one’s enemies is one of the most important
Islamic teachings. In the Qur’an Allah has described the Believers as “those who avoid major sins
and acts of indecencies and when they are angry they forgive.” (al-Shura 42:37) Later in the same
Surah Allah says, “The reward of the evil is the evil thereof, but whosoever forgives and makes
amends, his reward is upon Allah.” (al-Shura 42:40) In another place the Qur’an says, “If you punish,
then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is
better for the patient. Endure you patiently. Your patience is not except through the help of Allah (alNahl 16:126-127)
In one Hadith the Prophet -peace be upon him- said that Allah has commanded him about nine
things. One of them he mentioned was “that I forgive those who do wrong to me.”
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The Prophet -peace be upon him- was the most forgiving person. He was ever ready to forgive his
enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him. They
abused him and hit him with stones.
He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited
him and told him that Allah sent him to destroy the people of Ta’if because of their sin of mistreating
their Prophet. The Prophet -peace be upon him- prayed to Allah to save the people of Taif, because
what they did was out of their ignorance. He said, “O Allah, guide these people, because they did not
know what they were doing.” When he entered the city of Makkah after the victory, the Prophet -
peace be upon him- had in front of him some of his staunchest enemies. Those who fought him for
many years, persecuted his followers and killed many of them. Now he had full power to do whatever
he wanted to punish them for their crimes. It is reported that the Prophet -peace be upon him- asked
them, “What do you think I shall do to you now?” They pleaded for mercy. The Prophet -peace be
upon him- said, “Today I shall say to you what Joseph (referring to Prophet Yusuf -peace be upon
him- as mentioned in the Qur’an, Yusuf 12:92) said to his brothers, ‘No blame on you today. Go, you
are all free.” Soon they all came and accepted Islam at his hands. He forgave even Hind who had
caused the murder of his uncle Hamza -may Allah be pleased with him. After killing him she had his
body mutilated and chewed his liver. When she accepted Islam, the Prophet even forgave her.
A very striking example of forgiveness we find in the Qur’an in reference to the most unfortunate
event of “Slander of Sayyidah A’isha’”. Some hypocrites of Madinah accused her. They tried to put
dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aisha’s
father Abu Bakr’s. Abu Bakr -may Allah be pleased with him- used to give financial help to this young
man. After he slandered his daughter, Abu Bakr vowed not to help him any more. But Allah reminded
Abu Bakr and through him all the Believers, “Let not those among you who are endued with grace
and amplitude of means resolve by oath against helping their kinsmen, those in want and those who
migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive
you? Indeed Allah is oft-Forgiving, most Merciful.” (Al-Nur 24:22) Abu Bakr -may Allah be pleased
with him- came out of his home and said, “Yes, indeed, I want Allah’s forgiveness. He not only
continued to help him but he gave him more. Islam emphasizes justice and punishment of the wrong
doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are
necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the
wounds and to restore good relations between the people. We must keep in mind that as much as we
need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards
those who do wrong to us.
******************************************************************
2. Forgiveness in Islam
By Shahid Athar, M.D.
http://www.islamfortoday.com/athar12.htm
**********************
What I have learned from this article – Rev. R. Bailey
I have found four main points:
(1) Committing sin is inevitable. Since God created "man with weakness"; God knows and
we should know that "to err is human," and "no one is perfect."
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(2) But forgiveness is available for all sins except shirk. “Giving up Hope of the Mercy of
Allah is a crime in itself.”
"Say: 'O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God
forgives all sins (except shirk): for He is Oft-Forgiving, Most Merciful.'" (Sura 39:53)
"And it is He who accepts repentance from His servants and pardons the evil deed and knows what you do."
(Sura 42:25)
(3) There are three conditions for forgiveness:
(a) The crime is committed out of ignorance, not with the intention that, "Let us go
ahead and commit this crime as Allah is forgiving, so He will forgive us.";
(b) The guilty person repents quickly and is ashamed after realizing his crimes
committed out of ignorance.
(c) Forgiveness is asked for, and a promise or pledge is made to "mend his ways"
and to stick to his promise.
"...if any of you did evil in ignorance, and thereafter repented and amended (your conduct), lo! Allah is OftForgiving, Most Merciful." (Sura 6:54)
"Forgiveness is only incumbent on Allah towards those who do evil out of ignorance and then turn quickly
(in repentance) to Allah. Toward them will Allah turn in mercy; for Allah is full of knowledge and
wisdom." (Sura 4:17)
"Forgiveness is not for those who do ill until death faces one of them, who then says, 'Lo! I repent now, nor
for those who die as disbelievers, for such we have prepared a painful doom.'" (Sura 4:18)
(4) How Does God Justly Forgive Our Sins In Islam?
(a) He removes all witnesses against us!
(i) When we commit a sin, there are several witnesses:
- The place where we did the crime (i.e., scene of the murder).
"On that day, the earth will reveal all its secrets." (Sura 99:4)
- The body parts we used to commit the crime.
"When their ears, their eyes, their skin will testify against them." (Sura 41:21)
"That day we seal up mouths, and hands speak out and feet bear witness to all that they did."
(Sura 36:65)
- The Angels who record the deeds (Kiraman Katebeen).
"The honored writers know what you do." (Sura 82:11)
"We record that which they send before them, and their footprints, and all things we have kept in a
clear register." (Sura 36:12)
(ii) God destroys all evidence against us:
He writes, “God (the Al-Wakeel--the Defender), like a smart lawyer, removes all the
witnesses against those whose repentance has been accepted, so that we present
ourselves with a clean record. Case dissolved due to lack of witnesses.”
"When Allah accepts repentance and forgives His servant, then recording angels erase their records,
organs lose their memories, and earth removes its stains of evidence so that when that person appears
before Allah, there is no one to be a witness against him. (Hadith)
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(b) God teaches us the words of forgiveness.
Then learnt Adam from his Lord words of forgiveness, and his Lord turned toward him, for He is OftForgiving and Most Merciful. (Sura 2:37)
****************************************
Allah (SWT),who named Himself Ar-Rahman (The Beneficent) and Ar-Rahim (The Merciful) is also
Al-Ghafoor (The Forgiving). His Mercy overtakes His punishment and anger. He is more merciful to
His creations than a mother can be to her infants. He created "man with weakness"; thus He knows
and we should know that "to err is human," and "no one is perfect."
Iblis (Satan), the cursed one, out of envy to Adam, has promised to himself "to attack children of
Adam on their way to their journey toward God, so that those who fall prey to his attack will also have
the same fate as himself (I'll take you down with me!). So he says, "I'll attack men from the front,
behind and sides." (7:17) This means he will disguise himself as our friend, as our opponent, and side
distractions of the world. He will then make us do wrong by presenting evil as good (poison candy in a
nice wrapper), making us angry, jealous, envious, just "follow-the-leader" type, and we wrong
ourselves and fall prey to his temptation. Iblis and his followers have a feast of joy and laugh at man's
foolishness, until the man realizes his mistakes, repents and asks for forgiveness and he is forgiven,
and then Iblis cries again.
Giving up Hope of the Mercy of Allah is a crime in itself:
"Say: 'O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for
God forgives all sins (except shirk): for He is Oft-Forgiving, Most Merciful.'" (39:53)
"And it is He who accepts repentance from His servants and pardons the evil deed and knows what
you do." (42:25)
In order for forgiveness to be accepted, these conditions should be met:
(1) The crime is committed out of ignorance, not with the intention that, "Let us go ahead and commit
this crime as Allah is forgiving, so He will forgive us.";
(2) Quickly turn into shame and repentance after committing a crime out of ignorance;
(3) After asking for forgiveness, make a promise or pledge to "mend his ways", and to stick to his
promise. Let us examine verses of Quran.
"...if any of you did evil in ignorance, and thereafter repented and amended (your conduct), lo! Allah is
Oft-Forgiving, Most Merciful." (6:54)
"Forgiveness is only incumbent on Allah towards those who do evil out of ignorance and then turn
quickly (in repentance) to Allah. Toward them will Allah turn in mercy; for Allah is full of knowledge
and wisdom." (4:17)
"Forgiveness is not for those who do ill until death faces one of them, who then says, 'Lo! I repent
now, nor for those who die as disbelievers, for such we have prepared a painful doom.'" (4:18)
IS ANY CRIME OR TOO MANY CRIMES TOO BIG TO BE FORGIVEN?
Let us examine two Hadith.
1) Hadith Qudsi: Allah, the Almighty, has said:
O Son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have
done, and I shall not mind. O Son of Adam, were your sins to reach the clouds of the sky and were
you then to ask forgiveness of Me, I would forgive you. O Son of Adam, were you to come to Me with
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sins as great as the earth, and were you then to face Me ascribing no partners to Me, I would bring
you forgiveness nearly as great as it.
2) Prophet (SW) has said:
A certain person had committed 99 murders. He went to a scholar and asked, is there any chance of
my being forgiven? The scholar said no, you have committed too many crimes. The man killed the
scholar too, but his heart was restless, so he went to another scholar and asked the same question.
He was told yes, but you must leave this town of bad people and go live in the next town in the
company of good people.
So the man set out to the town he was told to go to. On the way he died. A man passing by saw two
angels arguing over his dead body. The Angel from Hell said, 'His body belongs to me as he had not
done any good in his life.' The Angel from Heaven said, 'His body belongs to me as he had repented
and was set out to be with good people.' The man who was the passer-by said, 'Let us measure the
distance of his body from the town he left and the town he was going to.'
This was done. He was found to be nearer to the town he was going to. In another version, the earth
was ordered by Allah to shrink and make the distance smaller, so that he was admitted to Heaven.
How does Allah forgive us?
When we commit a sin, four witnesses are established against us.
a) The place we did the crime (i.e., scene of the murder).
"On that day, the earth will reveal all its secrets." (99:4)
b) The organ we used to commit the crime. "When their ears, their eyes, their skin will testify against
them." (41:21)
"That day we seal up mouths, and hands speak out and feet bear witness to all that they did." (36:65)
c) The Angels who record the deeds (Kiraman Katebeen).
"The honored writers know what you do." (82:11)
d) "We record that which they send before them, and their footprints, and all things we have kept in a
clear register." (36:12)
Now, with four such strong witnesses, how can we present ourselves to Allah? So He (the Al-Wakeel-
-the Defender), like a smart lawyer, removes all the witnesses against those whose repentance has
been accepted, so that we present ourselves with a clean record. Case dissolved due to lack of
witnesses. Hadith is like this. "When Allah accepts repentance and forgives His servant, then
recording angels erase their records, organs lose their memories, and earth removes its stains of
evidence so that when that person appears before Allah, there is no one to be a witness against him.
Subhan Allah.
How to ask for forgiveness when Adam and Eve realized they had done wrong but did not know how
to ask for forgiveness:
Then learnt Adam from his Lord words of forgiveness, and his Lord turned toward him, for He is OftForgiving and Most Merciful. (2:37)
What were those words taught to Adam?
They said, "Our Lord, we have wronged our souls and if you forgive us not, and bestow not upon us
your mercy, we shall be losers. (7:23)
How did the Prophet Muhammad (AS) teach Aisha (RA) to ask for forgiveness in Ramadan?
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O my Lord, forgive me, because you love to forgive, thus forgive me, O you Merciful!
Remember, asking for forgiveness is not just for our sins, but also for our needs as well.
And I have said! Seek forgiveness from your Lord. Lo! He is oft-forgiving (if you ask for forgiveness).
He will give you plenty of rain, He will give you wealth and sons, and assign you Heaven and Rivers
in the Heaven. (Surah Nuh:10-12)
Thus after repenting and asking for forgiveness, we must mend our ways and not go back to Kufr and
fall prey to the tactics of Satan (Iblis) again. While we expect Allah to be kind and merciful and forgive
our major and minor sins, we are unforgiving towards our fellow human beings!
Shahid Athar M.D. is Clinical Associate Professor of Internal Medicine and Endocrinology, Indiana
University School of Medicine Indianapolis, Indiana, and a writer on Islam.
*******************************************
3. Forgiveness
By Dr. M. Amir Ali, Ph.D.1
http://www.hawaiiforgivenessproject.org/library/Forgiveness-in-Islam.pdf
THE INSTITUTE OF ISLAMIC INFORMATION AND EDUCATION
Question #1: How is forgiveness defined according to the Islamic tradition?
(e.g. which words for forgiveness are used In sacred texts, what does the
act of forgiveness entail?)
The Concept of Forgiveness in Islam
The concept of forgiveness in the Qur'an is expressed in three terms, [1] 'afw, (2) safhu, and (3)
ghafara
'Afw means to pardon, to excuse for a fault or an offense or a discourtesy, waiver of punishment and
amnesty. Examples of usage In the Qur'an are verses 42:40, 2:187 and 5:95.
Safhu means to turn away from a sin or a misdeed, ignore, etc. Examples of usage in the Qur'an are
verses 2:109, 15:85 and 43:89.
Ghafara or maghfira means to cover, to forgive and to remit. Examples of usage in the Qur'an are
verses 2:263, 42:37 and 42:43.
For more details see Lane's Lexicon [2] and Hans Wehr's dictionary [3], among others.
The God, Allah [4] Is the ultimate power Who can forgive.
Forgiveness means closing an account of offense against God or any of His creation. However,
forgiveness must meet the criteria of sincerity. God, the All-Knowing, has the knowledge of
everything including whatever a person thinks but does not express in words or deeds. An offense
may be against (a) a person, (b) a group of persons or society, (c) other creation of God such as
animals, plants, land, atmosphere, bodies of water and the life therein, and (d) God, Allah. Muslims
understand that an offense against the creation of God is an offense against God.
To receive forgiveness from God there are three requirements:
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(1) Recognizing the offense itself and its admission before God.
(2) Making a commitment not to repeat the offense.
(3) Asking for forgiveness from God.
If the above three conditions are met in sincerity, forgiveness from God is assured. Sincerity protects
a person from repeating the same offense. If a person is sincere he will be helped by God not to
repeat; in addition, God will change his punishment for the offense into a reward.
If the offense was committed against another human being or society, a fourth condition is added and
the order is changed.
(1) Recognizing the offense before those against whom the offense was committed and before God.
(2) Committing oneself not to repeat the offense.
(3) Doing whatever needs to be done to rectify the offense (within reason) and asking pardon of the
offended party.
(4) Asking God for forgiveness.
Sometimes there is a party against whom wrong was done but this party cannot forgive, that is the
creation of God other than human beings. Examples of offenses against God's creation are torturing
animals, killing them without justification (food is a justification), defoliation and burning of trees,
poisoning bodies of water thus killing life therein, polluting air, destroying land without justification and
so on. Some of these activities may be justified, for example, hunting for food is justifiable but
hunting for fun is not.
There are no particular words to say for asking forgiveness. However, Muslims are taught many
phrases and words to keep repeating daily asking God's forgiveness. For example:
(1) Astaghfiru-Allah [5] meaning, "I ask forgiveness from Allah."
(2) Subhanaka-Allah humma wa bi hamdika wa ash-hadu al la Ilaha illa Anta astaghfiruka wa atubu
ilayk meaning "Glory be to You, Allah, and with You praise (thanks) and I bear witness that there is no
deity but You, I ask Your forgiveness and I return to You (In obedience).
There are many other similar phrases.
Question #2: What is the theological basis for forgiveness according to the
Islamic tradition?
Question #3: What are the major references pertaining to forgiveness in
Islamic sacred texts? Please include both the location and quotes from the
text.
Questions 2 and 3 are essentially the same. I would like to deal with the terminology used in the
questions.
"Islamic tradition" - This term, "tradition", perhaps, applies best to those religions that do not have
God-revealed books in their original languages and the religion is the outgrowth of teachings and
writings of religious leaders who have come and gone over the centuries and new traditions
developed. In case of Islam, the original revelation, the Qur'an, exists in its original language and the
second source, Hadith (defined elsewhere in this article), remains intact. Islamic teachings, methods
of ritual worship and elements of legal system remain the same as given by Allah through His
Messenger, Muhammad (peace and salutations of Allah be upon him, henceforth denoted by
superscript (S) ). However, some of the applications of Islamic systems may change with the change
of technology or environment. Islam is a system of whole life, that is, there are guidelines for
individuals, families, social life, economic system and political life of the people. In isolation, Islam as
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a system does not work too well. For example, the Islamic legal system does not work very well if its
welfare system is not in place. The Islamic family and social system does not work very well if its
moral system is not in place. Similarly, the Islamic economic system does not work very well if its
political and legal systems are not in operation. Hence, you see the Muslim countries in a mess; they
are following neither the western system nor Islamic. You cannot have the legs of a deer, the body of
a lion and the head of giraffe and expect such an animal to behave like all three or anyone of the
three. We cannot call such an animal a lion nor a deer nor a giraffe.
The theological basis of forgiveness
It is in the Qur'an and Hadith. Qur'an is the word of God revealed to Prophet Muhammad(S) and is in
Arabic language. Translation of the Qur'an is not Qur'an because God did not reveal it in any other
language but Arabic. A translation may contain the message of the Qur'an but it is the word of the
translator not the word of God. Qur'an, in many places, needs explanation which is done by the
Prophet Muhammad(S) and recorded in Hadith collections. Hadith contains reports of Prophet
Muhammad's sayings, deeds and approvals and is the second source of Islamic knowledge and legal
system.
The Qur'an is divided into Suras and Ayas, loosely translated as chapters and verses, respectively.
There are 114 chapters of varying length and each is assigned a name and a number in consecutive
order. Translators use either Roman or Arabic numerals for numbering Suras. Verse numbers are
given in Arabic numerals and numbered within the chapter in consecutive order.
There are many Hadith collections and each primary collection goes by the collector's name. Within
each collection Hadith are numbered consecutively. There are secondary collections of Hadith,
meaning they are culled from primary collections and arranged according the topic; such collections
go by the name given by the collector. It is much easier for untrained people to use secondary Hadith
collections than the primary collections. A selection of teachings about forgiveness from the Qur'an
and Hadith are given below.
Allah forgives:
"And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as
the heavens and the earth, which has been readied for the God-conscious who spend [in His way]
in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow
men because God loves the doers of good; and who, when they have committed a shameful deed
or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven
- for who but God could forgive sins? And do not knowingly persist in doing whatever [wrong] they
may have done. These it is who shall have as their reward forgiveness from their Sustainer, and
gardens through which running waters flow, therein to abide: and how excellent a reward for
those who labor!" (The Qur'an [6] 3:133-136)
“Say: [Thus speak God] 'O you servants of Mine who have transgressed against your own selves!
Despair not of God's mercy: behold, God forgives all sins – f or, verily, He Alone is MuchForgiving, a dispenser of grace!'" (The Qur'an 39:53)
"God does not like any evil to be mentioned openly, unless it be by him who has been wronged
[thereby]. And God is indeed All-Hearing, All-Knowing, whether you do good openly or in secret,
or pardon others for evil [done unto you]: for, behold, God is indeed an absolver of sins, infinite in
His power." (The Qur'an 4:148-149)
Explanation: Above verses are self-explanatory and need no explanation.
Leadership must be forgiving:
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"And it was by God's grace that thou [O Muhammad] didst deal gently with thy followers: for if thou
hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon
them, then, and pray that they be forgiven. And take counsel with them in all matters of public
concern; then, when thou hadst decided upon a course of action, place thy trust in God: for, verily
God loves those who place their trust in Him." (The Qur'an 3:159)
Explanation: Allah approved Prophet Muhammad(S) for his leniency with his followers and taught him
to pardon. In addition, Allah instructed the Prophet to counsel with the followers and once a decision
in a given matter was taken, follow through with it and trust Allah for results. Following the example
of Prophet Muhammad(S), Muslim leadership is required to adopt a similar course.
General teachings of forgiveness:
"If ye do good openly or keep it secret, or forgive evil, lo! Allah is forgiving, Powerful." (Quran
4:149)
"Keep to forgiveness, and enjoin kindness, and turn away from the ignorant. And if it should
happen that a prompting from Satan stirs thee up [to anger], seek refuge with Allah: behold, He is
All-Hearing, All-Knowing." (The Qur'an7:199-200)
"And let not those who possess dignity and ease among you swear not to give to the near of kin
and to the needy, and to refugees for the cause of Allah. Let them forgive and show indulgence.
Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful." (The Qur'an24:22)
"And who shun the more heinous sins and abominations; and who, whenever they are moved to
anger, readily forgive." (The Qur'an 42:37)
"But withal, if one is patient in adversity and forgives - this, behold, is indeed something to set
one's heart upon." (The Qur'an 42:43)
Explanation: These teachings are about doing good to others openly or secretly and forgiveness to
those who may have done wrong. Sometimes a wrong may arouse the worst impulses of anger but it
is from Satan; seek refuge with Allah from Satan. There may be a case where the one doing wrong is
someone you have been helping but his wrong may arouse your anger to stop helping him; in such a
case, Allah is exhorting to continue to help and forgive his transgression.
Family situations:
"O You who believe! Behold, among your spouses and your children are enemies unto you: so
beware of them! But if you pardon [their faults], and forbear, and forgive- then, behold, Allah is
Forgiving, Merciful." (The Qur'an 64:14)
Explanation: In a family, some members may cause a lot of pain by their wrongdoing. Sometimes, a
family member may cause others to do wrong and transgress which may cause one to commit a
crime but it was not intentional. Allah is exhorting to adopt a forgiving attitude within the family.
Murder:
"And slay not the life which Allah has forbidden except in [the pursuit of] justice. Whoso is slain
wrongfully, We [7] have given power unto his heir, but let him not commit excess in slaying. Lo!
He will be helped." (The Qur’an 17:33)
Explanation: In case of wrongful murder the court will prosecute the accused but in case of a guilty
verdict, heirs of the victim(s) have the authority to decide the fate which includes pardoning and
freeing him. However, they are not allowed to torture the convicted murderer. It is the duty of the
state to carry out the wishes of heirs of the victim.
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Teachings of the Prophet Muhammad(S) and his precedence:
Abu Kabsha 'Ameri reported that the Messenger of Allah said: "... and no man pardons an
oppression seeking thereby the pleasure of Allah but Allah will increase his honor therewith on the
Day of Resurrection." [8]
'Oqbah Ibn 'Amer reported that the Messenger of Allah said: "you shall keep relationship with one
who cut it off from you, you shall give one who disappointed you, and you shall pardon on who
oppressed you" [9]
Abu Hurayrah reported that the Messenger of Allah said: "Moses son of 'Imran had asked: ‘O my
Lord! Who is the best honorable of Thy servants to Thee?’ He [the God] said: ‘He who pardons
when he is in a position of power.’" [10]
Abu Hurayra reported that the Messenger of Allah said: "The strong one is not he who knocks out
his adversary; the strong one is he who keeps control over his temper." [11]
Abdullah Ibn Mas'ud reported that the Messenger of Allah taught his followers: "Narrating the
account of one of the prophets [of Allah] who was assaulted and wounded by his people; while
wiping the blood from the face he prayed: 'O Allah! Forgive my people because they do not
know.'" [12]
Prophet Muhammad set an excellent example of a very forgiving person in his personal matters. He
lived in his hometown, Makkah (erroneously spelled as Mecca) for thirteen years after his
appointment as the Messenger and Prophet of Allah for mankind. During this period he was
persecuted. His followers were persecuted and some were killed, and, finally, his enemies wanted to
kill him. During the first 8 years in his adopted town, Madinah (misspelled as Medina), his enemies
chased him, brought armies against him and he narrowly escaped. During twenty-some battles
during eight years he lost many of his close associates and relatives by the hands of makkans and
their allies. After the conquest of Makkah he declared general amnesty for those who did not take up
arms against him during his entry in Makkah. Haykal wrote about a situation in which Abu Sufyan ibn
Harb, head of the Makkan tribes and an archenemy of the Prophet Muhammad, finally gave in when
he found no other alternative.
“Faced with the treat, Abu Sufyan converted and recited the confession of faith. Al ‘Abbas then
turned to the Prophet – God’s peace be upon him – and said, ‘O Prophet of God. Abu Sufyan is a
proud man. Would you not grant him some privilege?’ The Prophet answered: ‘Yes, indeed!
Whoever enters the house of Abu Sufyan shall be secure, whoever remains in his house shall be
secure; and whoever enters the Mosque shall be secure.’” [13]
Haykal adds:
“All these thousands of men, of Muslims in battle array, stood on the ready waiting for that one
word to wipe out the whole Makkah and its people within minutes. Muhammad, however, was no
less than Muhammad! He was no less than the Prophet of God! No alienation, antagonism or
hostility could find permanent abode in his heart. His heart was absolutely free of injustice, of
malice, of tyranny or false pride. In the most decisive moment, God have him power over his
enemy. But Muhammad chose to forgive, thereby giving to all mankind and all the generations
the most perfect example of goodness, of truthfulness, of nobility and magnanimity.” {14]
After the conquest of Makkah, the tribes of Taif [15] and its surrounding area, called Hawazen
attacked the Muslim armies in dark of the early morning while they were sleeping in their tents.
Muslim armies lost a large number of their comrades and they were almost routed by the enemy.
However, God helped the Muslim army under the leadership of Prophet Muhammad(S) and the
enemy was defeated. This battle is known as the Battle of Hunayn. The Muslim armies got a large
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quantity of war booty, however, the Prophet delayed its distribution hoping that the leadership
Hawazen would come to him to make peace. He waited for ten days then distributed the booty. He
gave the largest amount of booty to the leaders of defeated Makkans who had joined him in the war
against Hawazen. Each one of the Makkan was responsible for causing serious troubles for
Muhammad(S) and his followers for almost twenty years. The news of his magnanimity and
generosity spread, and finally, leaders of enemy tribes showed up in submission. Prophet
Muhammad(S) took back the booty he had given to his old faithful followers and gave it to the
leaders of defeated tribes of Taif and Hawazen [16].
Question #4: How important or central is forgiveness to the Islamic
tradition?
Forgiveness is selfishness. If one desires to be forgiven for his offenses he must learn to forgive
others. Especially, if one seeks forgiveness from God, he should learn to forgive others for their
offenses. If one desires that God overlook his weaknesses, he should learn to overlook weaknesses
of others.
Forgiveness is important for two reasons:
1. Very importantly, for the after-life or the life hereafter. One forgives to seek forgiveness.
Seeking forgiveness is a sign of humility and forgiving others is a sign of magnanimity.
2. Seeking forgiveness and forgiving others brings happiness in the worldly life - it's a
psychological thing. In addition, forgiving improves relations with people by bringing a good
reputation and respect.
In the ancient world tribes and families carried on blood feuds for generations because they could not
forgive. Islam taught a middle path between turning the other cheek and never ending blood feud,
that is, revenge to the extent of harm done is allowed but forgiveness is preferred. Allah said in the
Qur'an:
"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and
makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong."
(The Qur'an 42:40) (A. Yusuf Ali)
"But [remember that an attempt at] requiting evil may, too, become an evil: hence whoever
pardons [his foe] and makes peace, his reward rests with God - for, verily, He does not love evil
doers." (The Qur'an 42:40) (Muhammad Asad)
Both translations of the same verse are correct. One gives more literal meaning (Yusuf Ali) and the
other gives more interpretive meaning (Muhammad Asad). It is allowed to take revenge of an offense
only to the extent of damage done but not to be exceeded. However, there Is a great probability of
exceeding the damage, thereby, the victim becomes an offender. Forgiveness Is a protection and
brings great reward from Allah.
Question #5: According to the Islamic tradition, should forgiveness be
contingent upon repentance by the offender? If so, why? If not why? Are
there other conditions placed on forgiveness? (e.g., frequency and severity
of offenses)
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This question addresses the definition and understanding of the concept of forgiveness. Forgiveness
is not taking revenge nor desiring any harm to the offender for a particular offense. Forgiveness
includes not asking God's punishment to the offender in this life or in the life hereafter. There could
be a partial forgiveness, that is, one would not take any revenge in this life but reserves his rights to
address to the God in the life hereafter; this is called patience. In case of repentance by the offender,
it may bring complete forgiveness for him.
The question #5 implies cases of clear-cut offense by one side against the other but real life
situations are not always as clear. Two parties may disagree sincerely, about the offended and the
offender. In such cases arbitration and conflict resolution may be required. Allah teaches Muslims in
the Qur'an:
"Hence, if two groups of believers fall to fighting, make peace between them; but then, if one of
the two [groups] goes on acting wrongfully towards the other, fight against the one that acts
wrongfully until it reverts to God's command; and if they revert, make peace between them with
justice, and deal equitably [with them]: for verily, God loves those who act equitably!" (The Qur'an
49:9)
If there is repentance, it will bring a better bond between the two parties. However, forgiveness does
not require repentance by the offender.
Question #6: Does forgiveness necessitate reconciliation? In other words,
is it possible to forgive while deciding not to reconcile with the offender?
Reconciliation is desirable but not essential to forgiveness. If the victim feels that the offender has
serious character flaws and It is not in his best interest to reconcile he doesn't have to. Reconciliation
is used in the sense that the offense is forgiven and forgotten as if it never happened, which could be
in theory, but not a practical concept. We all learn from our experiences and frequently we modify.
Sometimes it is best for one’s own sanity not to carry on normal relationship with certain kinds of
characters but one should not totally dissociate from Muslim brethren.
________________________________________________
1. Dr. M. Amir Ali is the Managing Director of the Institute of Islamic Information & Education, P.O. Box 410129, Chicago,
Illinois 60641-0129, U.S.A. Email: light@iiie.net Webpage: www.iiie.net The Institute of Islamic Information & Education
is dedicated to educating American people about Islam and Muslims thereby trying to removing ignorance and prejudices.
Tel. (773) 777-7443, Fax. (773) 777-7199
2. Arabic-English Lexicon by Edward William Lane in 8 volumes, reprinted by Islamic Book Center, Lahore, Pakistan.,
1982. Originally published by William and Norgate, London, England,1863.
3. The Hans Wehr Dictionary of Modern Written Arabic edited by J.M. Cowan, Spoken Language Services, Inc., Ithaca,
N.Y. 14850, Third Edition, 1976.
4. Allah, al-lah, is the name of Supreme Being in Arabic language; in English, the God or in Hebrew, Eloh or Elohim.
Allah is the Creator, the Evolver, the Shaper of everything in the universe. Muslims have been taught that Allah has
ninety-nine Beautiful Names or Attributes. In this article the names Allah and God have been used as synonyms
5. In this article all Arabic words which are not used commonly in English have been italicized. Also, quotes from the
Qur'an, Hadith and other Islamic books have been italicized.
6. In this article the Qur'an translation by Muhammad Asad, titled, The Message of the Qur'an, Dar Al-Andalus, Gibralter,
1980. Other Qur'an translations consulted were by Abdullah Yusuf Ali, titled, The Holy Qur'an, Text, Translation and
Commentary, Amana Corporation, Brentwood, MD 20722, 1989; and Muhammad Marmaduke Pickthal, titled The
Glorious Qur'an. Text and Explanatory Translation, various publishers.
7. This is the plural of authority; sometimes called royal or imperial. This is not plural of number.
8. Mishkat al-Masabih translated by Fazle Karim under the title, AL-HADIS, Vol.1, #339, P548, The Book House, Lahore,
Pakistan.
274
9. AL-HADIS, op. cit. #192 w, p548
10. AL-HADIS, op. cit., #193 w, p.548.
11. RIYADH-US-SALEHEEN by Imam Al-Nawawi, translated by S.M. Madni-Abbasi, Vol. 1, #45, P. 43, International
Islamic Publishers (Pvt.) Ltd., Karachi, Pakistan, 1990.
12. RIYADH-US-SALEHEEN, op. cit., #646, p. 359.
13. Muhammad Husayn Haykal in The Life of Muhammad, translated by Isma'il Ragi A. al-Faruqi, North American Trust
Publications, 1976, p. 403. (Italics added)
14. Muhammad Husayn Haykal, op. cit., p. 408. (Italics added)
15. The town of Taif is on a plateau, some 3500 feet above sea level and is well known for its riches, beauty and
moderate climate. Taif is located fifty-four miles east of Makkah.
16. Safi-ur-Rahman Al-Mubarakpuri in Ar-Raheeq Al-Makhtum (The SealedNectar), translated and published by Dar-usSalam Publications, Houston, TX 77043, 1996, pp. 411-416
_________________________________________________________________
4. Salvation In The Religious Doctrine Of Islam
Dr A.O. Omotosho
http://unilorin.edu.ng/publications/omotoshoao/salvation%20in%20islam%5B1%5DB2.pdf
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What I Have understood From This Article: - R. Bailey
He believes There Are Two Essentials Plus One Additional Resource For Receiving Salvation
In Islam:
(1) Believing And Doing Good: This is what he calls, “the pursuance of the cause of Allah”,
which he says includes both the need for believing and striving to serve God with all that we have:
“O ye who believe! Shall I lead you to a bargain that will save you from a grievous Penalty? That ye believe in
God and His Apostle, and that ye strive (your utmost) in the cause of God, with your property and your
persons: That will be best for you, if ye but knew!” (Sura 61:10-11)
“For those who believe and do righteous deeds are Gardens as hospitable homes for their (good) deeds. (Surah
32:9)
“… Those who spend (freely) whether in prosperity or in adversity who restrain anger and pardon (all) men, for
God loves those who do good.” (Sura 3:133b)
(2) “Struggling For” Forgiveness: But because human beings are created weak and are unable
to live without sinning, God has provided a second essential part of the way to obtain salvation.
We must also strive for forgiveness for our sins and failures. Without forgiveness no one can
receive salvation:
“Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the
heavens and of the earth, prepared for the righteous. (Sura 3:133a)
"And O my people! … it is for me to call you to Salvation [an-najat] … I call you to the Exalted in Power, Who
forgives again and again!" (Sura 40:41,42)
This “race” for forgiveness means to “strive for salvation” with all our might, which involves
pleasing God through,
(a) “true repentance,”
(b) doing more good deeds
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(c) asking for forgiveness over and over:
(a) “true repentance” for our sins and failures:
"(And to preach thus), 'Seek ye the forgiveness of your Lord, and turn to Him in repentance; that He may
grant you enjoyment, good (and true), for a term appointed, and bestow His abounding grace on all who
abound in merit! But if ye turn away, then I fear for you the penalty of a great day.’” (Sura 11:3)
“O ye who believe! Turn to God with sincere repentance: In the hope that your Lord will remove from you
your ills and admit you to Gardens beneath which Rivers flow … Their Light will run forward before them
and by their right hands, while they say, ‘Our Lord! Perfect our Light for us, and grant us Forgiveness:
for Thou hast power over all things.’" (Sura 66:8)
(b) doing more good deeds to please God: This includes first of all, performing the original
duties of Muslims (confession, prayers, fasting, pilgrimage, alms) we have failed to do (Dr.
Omotosho says, “Observing these obligatory duties in the first place amounts to seeking forgiveness of Allah.”)
plus treating all people with respect and doing other good deeds such as voluntary acts of
helping the poor. : So we see that struggling to obtain forgiveness for our failure to do all the
good deeds God wanted us to do involves doing even more good deeds:
“To those who believe and do deeds of righteousness hath God promised forgiveness and a great
reward. Those who reject faith and deny our signs will be companions of Hell-fire.” (Sura 5:9,10)
“… but for those who believe and work righteous deeds, is Forgiveness, and a magnificent Reward.’
(Sura 35:7)
(c) asking for forgiveness over and over: According to the Hadith, Muhammad said, “I seek
forgiveness from Allah more than seventy times each day.”
“And what is there to keep back men from believing, now that Guidance has come to them, nor from praying
for forgiveness from their Lord …?” (Sura 18:55)
“As to the Righteous, … they lived a good life. They were in the habit of sleeping but little by night, And in the
hour of early dawn, they (were found) praying for forgiveness.” (Sura 51:15-18)
(3) Obtaining The Benefit Of The Intercession Of The Prophet: If a person should fail to do
enough to please God and receive salvation, or if a person should die before he/she completed
the above two essentials, Islam teaches that God in His mercy has provided an additional safety
net. He will allow Muhammad the privilege of interceding for his followers on judgment day. Even
if the person is already in hell such intercession can remove him/her from there into Paradise.
Muhammad is reported to have said that after the intercession of God’s prophet, nobody with an
atom weight of faith in his heart will remain in hell-fire.
“… Who is there can intercede in His presence except as He permitteth? …” (Sura 2:255a)
“Verily your Lord is God, who created the heavens and the earth in six days, and is firmly established on the throne
(of authority), regulating and governing all things. No intercessor (can plead with Him) except after His
leave (hath been obtained). This is God your Lord; Him therefore serve ye: will ye not receive admonition?”
(Sura 10:3)
******************************************
INTRODUCTION
As the topic of this paper indicates, it is not the intention of the writer to make a comparative study of
the concept of salvation. Rather, the objective is to write about the position of salvation in Islam, the
purpose, the kinds and the method adopted by Islam in inculcating the need to strive for salvation in
the minds of its adherents.
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Even though the paper is not intended to compare Islamic view of salvation with other religious, it is
almost impossible to discuss the concept or definition of salvation without any reference to
Christianity and Judaism. In the two religions, the term is more pronounced and serves as a cardinal
doctrine. That is why the early part of the paper has to refer to the two faiths.
WHAT IS SALVATION
According to the New Lexicon Webster’s Dictionary [1], “Salvation is the act of saving from
destruction or catastrophe especially the saving of soul from sin or its consequence”. This definition is
supposed to be a literal definition but the term seems to have acquired so much religious significance
that there is hardly any where it will be mentioned without religious undertone. For examples, the New
Oxford Dictionary gives almost the same definition as above. It also refers specially to sin and its
consequences [2].This suggests that the word “salvation’ all along has been a religious term and that
there is not much difference between its literal and the technical meanings. Hence the special
reference being made to sin in its literal definition.
The word “Salvation” As a technical term is more frequently used in both Christianity and Judaism
where it has form an important doctrine. For example, the word “salvation” refers to the liberation of
man from an un-religious situation to religious one. In other words, the coming of Jesus Christ in
Christianity is regarded as salvation for man. The death of Jesus Christ also means salvation for man.
[3] Also, when somebody who is a nominal Christian decides to become a practicing Christian, he is
referred to as having been salvaged. Conversion of one into Christianity means that he has received
salvation. As it is the situation in other religions, when one Christian sect converts somebody (of
different Christian sect) into their particular church, they referred to him as having received salvation.
[4]
Also, in Christianity, the word “Salvation” and redemption are often used interchangeably though the
later was originally a commercial word before it became a religious code. [5]
As it is the case in Christianity, “Salvation” is an important word and issue in judaism. For example,
the escape of the Israelites from the persecution of pharaoh is regarded as salvation and the exiles
from their Babylonia captivity is also salvation. Even the victory of the Israelites over the Palestinians
and the Arabs in 1948 war which eventually led to the creation of the state of Israel is considered as
salvation, because it has brought them to the promised land. [6]
SALVATION IN ISLAM
The Qur’anic expression closest to the concept of salvation described above is an-Najat, especially
as used in the Qur’an, Surah Ghafir, 40:41. It is in connection with the argument of a believing person
among other things:
O my people! How (strange) it is for me to call you to salvation while ye call me to the fire.
The above verse clearly indicates that punishment in hellfire is the direct opposite of the attainment of
salvation. But the subsequent verse gives an even clearer guidance as to what precisely leads to
salvation and what leads to punishment in hell.
You call upon me to blaspheme against God, and join with Him partners of whom I have no knowledge, and I call you to
the Exalted in power, who forgive again and again :( Ghafir 40:42).
In other words, blaspheming against God and joining partners with Him lead to hell, while the
pursuance of the cause of Allah, the Exalted in power, and the seeking of forgiveness from Him lead
to salvation.
The word salvation doesn’t seem to have formed any basic doctrine in Islam, nor is it often used in
Muslim works of divinity [7]. Nevertheless, the concept of it is equally important in Islam. The religion
of Islam and its prophet are jointly agents of the emancipation of man from the state of darkness to
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the state of awareness, which at the end of the day or life will bring him to prosperity. Muslims like
Christians and Jews have consistently maintained that the mission of their prophet is purely
“Salvation”. In the cause of Islam various Qur’anic verses emphasize this point. Some of them are as
follows:
“It is He who hath sent His Apostle with guidance and the religion of truth to proclaim it over all religions even though
the pagans may detest (it).” (Q.9.23.)
“We have sent down to thee the book explaining all things, a guidance, mercy and glad tidings to Muslims.” (Q.16.89).
Those who follow the apostle, the unlettered prophet who they find mentioned in their (scripture) in
the law and Gospel, for he commands them what is just and forbids them what is evil; he allows them
as lawful what is good (and pure) and prohibits them from what is bad (impure); he releases them
from their heavy burden and from the yokes that are upon them, so it is those who believe in him and
follow the right which is sent down with him, it is they who will prosper. (Q.7)
According to Muslims, Islam is a religion of purpose and it teaches that there is nothing without
reason. It also teaches that one should not do anything without an objective. Allah stated that He did
not create man in vain:
“Did you think that we had created you in jest” (Q.23:115).
In another verse He stated that the reason is to worship Him:
“I have only created Jinns (Ghosts) and men that they may serve me.” (Q.51:56).
In order to fulfil that objective, He provided man with all necessary means and made His service a
cornerstone of his life. Besides, He provided avenues for His service in every detail of his life. One
even serves Him through one’s food, drink and even in ordinary discussion with another fellow human
being:
“Kind word and the covering of faults are better than charity followed by injury.” (Q.2:263)
To ensure that the servant is motivated, He attached rewards to everything that he (servant) does as
service to Him. These rewards are many but the quantity obtainable depends on individual records of
service. Beside rewards, He also threatens whoever refuses to serve Him and deviates from His
commandments with punishment. In the end, each servant is in either one or the other of the only two
camps: the camp of those who obey God (or the good doers) and the camp of those who disobey
God (the wrong doers). While the good doers are promised with reward – paradise, the evil doers are
also threatened with punishment – hell-fire. Therefore, paradise is the hope and dream of good doers.
He enjoins them to strive for it but due to the weak nature of man which made it impossible for him to
concentrate only on gaining reward without committing any sin that is likely to affect his record, the
attainment of this objective or dream remains difficult. The prophet seems to have confirmed this
when he says: “None of you will enter paradise through his service unless Allah forgives him. [8]
FORGIVENESS (MAGHFIRAH) AND SALVATION
Since God knew that it is not possible for man to realise his original objective through individual
efforts alone, He mercifully set another objective which is easier to attain and by attaining it, one is
sure of getting the original one which is paradise. That is where maghfirah or forgiveness comes in as
the first objective of a Muslim.
In many of the Qur’anic verses where Allah has offered various rewards, He seems to have accorded
forgiveness the priority and made it number one objective. Other promises come after forgiveness:
“Be quick in the race for forgiveness from your Lord and for a Garden....” (Q. 3:133).
For those who believe and work righteous deeds, is forgiveness and magnificent reward....” (Q.35:7).
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Thus forgiveness or maghfirah is an abstract thing which has neither location nor perception but is
much easier to obtain than the other promises of Allah. Allah has already described Himself as
professional forgiver (al-Ghaffar):
“But without doubt, I am He that forgives again and again to those who repent, believe and do right.” (Q.20:82).
Al-Tahawi’s definition of Maghfirah (divine forgiveness) shows that both najat (Salvation) and
maghfirah (divine forgiveness) are technically the same. He defined istighfar as follows: “Seeking
protection against evil of what has happened. [9] While Salvation seeks to save soul from
destruction, Maghfirah if obtained is intended to serve as a protection against hell-fire. Salvation is the
ultimate objective of Christianity and the Muslim but to the Muslims, salvation is obtainable only
through Maghfirah:
“God beckons by His Grace to the Garden (of bliss) and forgiveness.” (Q2.221).
“Be quick in the race for forgiveness from your Lord and for a garden whose width is that (of the whole) of the heavens.”
(Q.3:133).
“For those who believe and do deeds or righteous hath God promised forgiveness and great reward.” (Q.5:10).
“For those who believe and work righteous deeds is forgiveness and magnificent reward.” (Q.35:7).
As the verses have shown, forgiveness is the key by which one can enter paradise or benefit from all
rewards promised by Allah to the good doers. One cannot enter paradise; he cannot be prevented
from getting into hell-fire unless he has received the forgiveness of Allah. The forgiveness of Allah is
so important that the prophet himself says:
“I swear in the name of Allah, I seek forgiveness of Allah more than seventy times every day.” [10]
In another version, he said
“hundred times in a day.” [11]
Besides, he encouraged Muslims to seek forgiveness of Allah at the end of every prayer, especially
the obligatory ones.
From the Islamic point of view Allah has not created a sinless man. In fact, neither Islam nor other
divine religions before it have talked about such a man. They all talk only about how to avoid it (sin)
and how to seek forgiveness for any unavoidable sin. In addition to the belief that there is no sinless
man, Islam also believes that man is given the ability to avoid many sins especially the great ones, if
he so wishes and he is determined. It is on this ability to do or not that Islam capitalized its
encouragement of Muslims to avoid sin. The prophet seems to have acknowledged this fact when he
said:
“all of you are sinners” but he quickly followed that up by saying “but the best sinner is he who repents”.[12]
In another hadith, he seems to have emphasized both sides i.e. that man is created a sinner and that
his duty is to seek forgiveness
“I swear by Him in whose hands my soul lies, if you did not sin, Allah would have removed you and replaced you with
other people who will be sinning and then seek His forgiveness, so that He can forgive them.” [13]
It must be pointed out here that the position of Islam is not that of encouragement of sin, rather the
acknowledgement of the fact that man is naturally weak and incapable of avoiding sin in its totality,
but since he is given the ability to avoid many, he should strive to avoid what is avoidable and be full
of seeking forgiveness over those that are not avoidable, to ensure that those committed ones did not
constitute obstacles to his way to paradise or salvation. This must have informed the prophetic saying
mentioned above:
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“None of you can enter paradise through his own work (achievement) but through the mercy of Allah.” [14] (Meaning
forgiveness of Allah or His salvation).
In summary, the purpose of seeking forgiveness (maghfirah) lies in its importance and the possibility
of its attainment or lack of its capability determining one’s fate. As already pointed out earlier, without
forgiveness (maghfirah), one cannot enter paradise and he who is granted forgiveness (maghfirah) is
granted everything behind it. In other words, maghfirah is so important that the prophet himself
seeks it about a hundred times in a day. [15]
From the aforementioned, it becomes apparent that seeking forgiveness of Allah means Rida Allah
(pleasure of Allah) which cannot be obtained without forgiveness (maghfirah) is also in the fact that
seeking of maghfirah itself is an act of worship of God. This is evident in the prophet Tradition
mentioned above.
“If you did not sin Allah would have removed you (from the earth) and replaced you with other people who would be
sinning and seeking His forgiveness, so that He can forgive them.” [16]
THE STRUGGLE FOR FORGIVENESS AND SALVATION
Islam has adopted various methods in emphasizing the need to struggle for forgiveness in the mind of
its adherents. These methods include among other things: education, motivation and advice. The
methods often take the form of voluntary encouragement. Perhaps this is informed by the Islamic
principle of no compulsion in religion. However, it has also taken the form of limited obligation.
To start with the educational approach, Allah made it clear to man that He created him to live on this
earth and that his staying there is temporary. He is going back to another world where he will remain
forever. He also made it clear to him that his performance in this present life will determine his fate in
the hereafter which is made up of only two houses: the house of reward and the house of
punishment. So, at the end this education, Allah enjoins men to seek the house of reward through
good conduct and obedience to His commandments. This is a direct approach.
The second approach is that of motivation. This may take a direct or an indirect form. The direct form
includes encouragement, i.e. seeking forgiveness is placed on top of everything. A Muslim is always
under encouragement to try and strive for forgiveness day and night through any means at his
disposal. The following verses provide good examples:
Be quick in the race for forgiveness from your Lord and for a garden whose width is that (of the whole) of the heavens
and of the earth prepared for the righteous. Those who spend (freely) whether in prosperity or in adversity who
restrain anger and pardon (all) men for God loves those who do good. (Q.3:133).
Besides, the Muslim is being motivated by the fact that many humanitarian and voluntary services
such as the offering of helping hands, giving to the needy, kindness to fellow human beings as well as
animals, voluntary religious services like fasting and so on, all attracts forgiveness of Allah. For
example, the prophet was reported to have said that a man has been assured of paradise for his
good treatment of a dog. [17] This means that he has received forgiveness of Allah. Also, there is
this hadith:
“No servant will fast a day in the cause of Allah unless Allah keeps his face away from hell-fire a distance of seventy
miles..” [18]
There is also the obligatory method, through which a faithful man be commanded to do something
which eventually will earn him forgiveness of Allah. Thus Muslim observance of the five daily prayers,
fasting of the month of Ramadan, performing hajj and indeed the payment of Zakat are all intended to
make the faithful receive forgiveness of Allah and His salvation, even though he may be penalised for
not doing them. Apart from the fact that various aspects of these services provide avenues where the
faithful is made to seek forgiveness of Allah such as recitation of istighfar during prostration, at the
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time of breaking fast and so on. Observing these obligatory duties in the first place amounts to
seeking forgiveness of Allah. The following Tradition of the prophet explains this better:
“On the authority of Jabir b. Abdullahi, the prophet said: the example of the five daily prayers is that of a river passing
through the door-step of one of you and he bathes in it five times every day.”
“On the authority of Uthman b. Affan, I heard the prophet saying: there is no Muslim when it is time for (an obligatory)
prayer, he perfects his ablution and says the prayer with full concentration unless it (the prayer) wipes out all sins
committed between that prayer and the one before it, for as long as he did not commit a grievous sin.” [19]
“On the authority of Abu Hurayrah, the prophet said: He who observes the month of Ramadan as a result of his faith (in
Allah and Islam) and with the intention of getting reward, Allah will forgive his sin.” [20]
Another Tradition:
“He who performs hajj to this house (the Ka’abah) and does not fight or violate any injunction of hajj comes out as
sinless as a day old baby.” [21]
In another version he says:
“there is no other reward for a perfect hajj other than al-Janna” [22] (paradise).
The above traditions touch on three obligations, namely prayer, fasting and hajj. In all of them, the
faithful is being motivated with the fact that the more he does them and perfects them the better are
his chances of being granted forgiveness and salvation which are his ultimate dream. Islam also
adopts the method of encouraging voluntary effort by the adherent, in order to get forgiveness of
Allah. This soft approach is comprehensively stated in Q.61:10-12:
“O ye who believe! Shall I lead you to a bargain that will save you from a grievous penalty? That you believe in Allah
and His apostle and that you strive (your utmost) in the cause of Allah with your property and your persons. That
will be best for you if you but knew. He will forgive you your sins and admit you to gardens beneath which rivers
flow, and to beautiful mansions in gardens of eternity that is indeed the supreme achievements.”
Beside these verses there are overwhelming encouragements of this nature both in the Qur’an and
the hadith. In fact, forgiveness seems to be the most prominent reward promised for many services.
If a sin is committed, to erase it requires a good service such as feeding of the poor, freeing of a slave
and as the prophet puts it: “follow your wrong deed with good conduct, it will erase it.” In another
version: “so that it will erase it.” [23] All these are parts of Islamic efforts to encourage Muslims to
strive for forgiveness and eventually attain salvation.
SALVATION BY INTERCESSION
The hope of a Muslim to secure salvation doesn’t seem to have ended with his death, even though he
may personally not be in the position to make further efforts towards that after death. Both Qur’an and
hadith speak of al-shafa’ah (intercession) in the Day of judgement. This is a special kind of privilege
that Allah has promised to grant Prophet Muhammad and other prophets to intercede in the day of
judgement between their followers and Allah. On various categories of issues ranging from preventing
some people from entering hell-fire in the first place to getting those who are already there out on an
amnesty sort of situation.
While the Qur’an refers to this in principle, hadith of the prophet give detail explanations of the various
kinds of intercessions that are involved. First, intercession has to be with the permission of Allah.
“Who is there that can intercede in His presence except as He permitted.” (Q2:255). “They offer no intercession except
for those who are acceptable (to Him.)”
These two verses are just a few of many examples of Muslim reference to the existence of
intercession in the Day of Judgement. Although the outward meaning of the verses doesn’t seem to
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have completely given positive impression about the issue in the sense that it talked about it as if it
may not happen, the hadith of the prophet as well as Muslim scholars are not only positive about it,
but have also provided detailed explanation of intercession in the Day of Judgement. In fact,
according to Ibn Taymiyyah, the available reports from the prophet show that at the end of the
exercise nobody with an atom weight of faith in his heart will remain in the hell-fire.[24] This seems to
be the opinion of the majority of Muslim scholars especially the orthodox [25] or ahl al-Sunnah wa al
Jama’ah [26], while the Mutakallimun [27] hold the view that the question of intercession after death
does not arise at all. Since in their view, that will contradict the principle of promise and threat which
provides that he who dies on good conduct will be rewarded and he who dies on wrong doing
(especially the grievous sin) without repentance will enter hell-fire and he will not come out of it. [28]
The majority of Muslim scholars believe that prophets will be given honorary privilege in the Day of
Judgement to intercede or plead on behalf of their followers. [29]
Abu Ja’afar Ahmad ibn Muhammad better known as Imam al Tahawi (d. 321 A.H.) highlights seven
different kinds of intercession (al-shafa’ah) which he says will be carried out on the Day of
Judgement. All but one will be exclusively reserved for Prophet Muhammad. The first one is
described as great intercession (al-Shafa’ah al-‘uzmah) and it is one of many exclusively reserved for
Prophet Muhammad. In support of this, he narrates a long hadith the summary of which is as follows:
a) The prophet told his companions that he will be the master of mankind in the Day of
Judgement. When he was asked why, he explained that when people are gathered to account for
their deeds in the present life they will be desperate and anxious to know their fate as a result of
the suffering of the day. Then they will be looking for anybody who can intercede on their behalf.
In the process, Adam, Nuhu, Ibrahim, ‘Isa, Musa, all will be approached to come forward and
intercede but they will refuse for one reason or the other. Finally, Muhammad will be called upon
and he will approach his God with certain glorification and praises that will be taught him then.
God will permit him to intercede on behalf of those who need not account for their deeds among
his community. This is the first intercession. [30] The other groups who will benefit from
intercession include:
b) Those whose good and bad deeds do not outweigh each other and he (the prophet) will
intercede on their behalf to enter paradise.
c) Some people who had entered paradise but on behalf of whom he will intercede so that they
are given better position than their deeds would have earned them.
d) He will also intercede on behalf of some people to enable them to enter paradise without having
to account for their deeds.
e) He will intercede on behalf of some people who are certainly going to hell-fire to have their
punishment reduced. A specific reference is made to Prophet Muhammad’s uncle Abu Talib who
died as in unbeliever but defended the course of Islam and protected his nephew Muhammad
against various attempts by the Quraysh to assault him.
f) He will be granted privilege to give permission to those whose works have already qualified
them for paradise to enter it. This seems to be mere formality as various hadith have suggested.
g) He will be allowed to intercede on behalf of those who had committed grievous sin (and did not
repent) among his community and are already in hell fire to come out of it. [31]
This is a graphic account of intercession as explained by al-Tahawi and other Muslim scholars. As far
as Muslims are concerned, it is nothing but another means of attaining salvation designed by Allah to
fulfil His promise to forgive and also to demonstrate His ability to forgive at any time. Above all, to
show that whatever He may have commanded man to do or not to do is simply for his own good.
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He is above his help and He cannot be affected in any way by his action whether good or bad.
Moreover, in their view, the issue of intercession, like the earlier discussion of salvation and
forgiveness, seem to be pointing to one fact that Islam has repeatedly emphasised i.e. that the
present life is intended to serve as a work-field where everyone after being properly advised is left to
show his best, while the Hereafter is intended to serve as a place of rest and reward. He who wants
to rest must work hard and he who wants reward must also prepare for that right from here. Even
though the available evidences show that for as long one believes in the existence of Allah, he may
not necessarily remain eternally in hell-fire, the same evidence also show that Allah is a just creator
and He will not award the same reward for those who have spent all their life making sacrifice by
obeying His commandment and avoiding His prohibitions and those who have spent their life doing
contrary to His orders.
Perhaps those who believe that present life has some reflection of the Hereafter may not be
completely wrong, in the sense that if one lives in normal place where law and order reign, the
standard of living of the individual will be measured only by his ability and the quality of work he does.
CONCLUSION
The first message one gets from this modest attempt on the doctrine of Salvation, is that it is a
concept central to most, if not all, scripture religions. Any religion which does not promise its
adherents salvation in return for loyalty to its principles, can hardly be regarded as a religion with
spiritual message. This perhaps, is why it is not difficult to understand why Islam shares with Judaism
and Christianity the concept of salvation even though they view the way to it in different perspectives.
Salvation, as conceived in Islam, is attainable in three inter-related and, indeed, complementary
ways. Islam teaches its adherents to make admission into paradise and safety from hell-fire their goal
and strive towards it. Thus is salvation in the eternal sense, and it is attainable through strict
adherence to the rules and regulations laid down by Allah. These injunctions of Allah were the
message brought and emphasized by His Apostles whom the Almighty had sent to mankind from the
creation of Adam to the commencement of the prophet hood of Muhammad (S.A.W). With the
prophet hood of Muhammad and the completion of the revelation of the Qur’an to him, the description
of the way to salvation was completed and the message of it was perfected (Q.5:4) “This day I have
perfected your religion for you, completed my favours upon you, and have chosen for you Islam as
your religion”. On the basis of this Muslims see Islam as a way of life, and the perfected way to
salvation (Q3:19 “The religion before God is Islam” (Submission to His will): Q3:85 “if anyone desires
a religion other than Islam (Submission to God) never will it be accepted of him, and in the Hereafter
He will be in the ranks of those who have lost (All spiritual good).
Never-the-less, the attainment of salvation through this “direct” means i.e. strict adherence to the
injunctions of Allah is rather difficult for man, because of the natural weakness inherent in him. To err,
they say, is human. Therefore, an erring believer can still attain salvation through divine forgiveness,
when Allah overlooks his misdeeds. To qualify for this, the believer has to observe more than the
strictly obligatory duties. He should be well informed about the “dos and don’ts” of Allah and import
the same knowledge to other people. He should be of good conduct in relationship with others and
should be involved in several voluntary deeds in the service of Allah and humanity.
Various verses of the Qur’an and Hadith which complement of former as the primary sources of
guidance in Islam focus on convincing man that the objective of God in setting obligations and
prohibitions for him is not to exploit him or make him face impossible situation but to encourage him
to achieve the badly needed forgiveness that will make him receive salvation and eternal bliss in the
day of resurrection (Yawm al-Qiyamah).
The Qur’an hints that on the day of judgement, people “will find all that they did placed before them
and not one person will thy Lord treat with injustice” (Q18:49). Allah’s promise to reward good deeds
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with paradise and bad deeds with hell-fire is, however, still subjective to divine mercy. Therefore,
forgiveness, which leads to eternal salvation is also attainable through intercession. There is
sufficient scriptural evidence that Allah would on the day of resurrection allow His prophets to
intercede on behalf of the faithful and that nobody with faith in his heart may live fore-ever in the hellfire. Normally, the Day of Judgement is a day when there will be no power or means for anybody to
do anything having all done their best on earth.
The following Qur’anic verses in which Allah reiterated His objectives and made it clear to man that
He only wants to help him, should be enough for him (man) to think or decide whether or not he is
prepared to receive divine salvation:
“If anyone does evil or cheats his own soul but afterwards seeks forgiveness, he will find God oft-forgiving, most
merciful.” (Q.4:10)
“What can God gain by your punishment if you are grateful and ye believe? Nay, it is God that recogniseth (all good)
and knoweth all things.” (Q.4:147).
1 The New Lexicon Webster’s Dictionary (Deluxe Encyclopaedia Edition) New York, 1991, p. 882.
2 The Pocket Oxford Dictionary (Ed. J. B. Sykes) Oxford 1978, p. 450.
3 John Scott Understanding the Bible, (Scripture Union) London, 1988, p. 128 – 9.
4 This is based on personal interview with some Christian intellectuals in the Department of Religious Studies, University of Jos. Among whom is Mr.
J. D. Gwamna, a lecturer in Christian Religious Studies.
5 John Scott, op. Cit. P. 128.
6 Ibid. P. 129.
7 Thomas Patrick Huges, Dictionary of Islam (place of publication?. N.D. p. 564.
8 Muslim b. Muslim b. Hajjaj, Sahih Muslim (Translated by AbdulHamid Siddiqi) Dar al Arabian, Beirut, Vol. 4. P. 1472-3.
9 Al-Tahawi, Abu Ja’afar Ahmad b. Muhammad al Azdi, Sharh al ‘Aqidah al-Tahawi (Maktabah al-Islami) Damascus, 1391 A.H. p. 368.
10 Al-Nawawi, Abu Zakariyya Yahya b. Sharaf Riyad al-Salihin – Damascus, Dar al Ma’mun) N.D. p. 174.
11 Al Nawawi op. Cit. P. 11-12.
12 Muslim, op. cit. P. 1473.
13 Al Nawawi, op.cit.
14 Muslim, op.cit., p. 1472-1473.
15 Al-Nawawi op.cit.
16 Ibid.
17 Muslim op.cit., p. 1215-6.
18 Al-Sana’ani, Muhammad b. Isma’il al-Kahalani, Subul al-Salam (Dar Ihya’ al-Turath al Arabi) Beirut, 1960, Vol. 2, p. 167.
19 Al-Nawawi, op.cit.,
20 Abubakar Jabir al-Jazairi, Minhaj al-Muslim (Dar al-Taba’ah al-Hadithah) Maghrib, N.D. p. 307.
21 Ibid, p. 320.
22 Ibid, p. 20.
23 See Qur’an 4:92, Qur’an 5:89, and Qur’an 58:4.
24 Ibn Taymiyyah, Taqiyyu al-Din Ahmad, Majmu’al-Fatawa, Riyad, 1404 A.H. Vol. 1, p. 318.
25 Ibn Hazm, Abu Muhammad al’iyyu Ahmad, Al-Milal wa al-Hawa wa al-Nahal, Jiddah, 1982, vol. 4, p. 111- 113.
26 The term ahl al Sunnah wa al-Jama’ah is a divinity term and it is used to describe those scholars who accept the Qur’an and Hadith as the main
authorities of Islamic teachings and attach less emphasis on reason.
27 The word al-Mutakallimun is also a divinity term though it is used both in divinity and the law. When it is used in the divinity it is used to describe
the Theologians and most especially those who accept systematic reasoning and philosophy as alternative to hadith and in the law they used it
for those who believe that law can be interpreted from the rational point of view.
28 Zuhadi Jaru Allah, al-mu’tazilah, Beirut, (Ahaliyyah), 1974, pp. 51-52.
29 Ibn Taymiyyah, op.cit., p. 318.
30 Al-Tahawi, op.cit., 260.
31 Ibid., p. 257-8.
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5. Is Eternal Suffering in Hell Just?
Answer by Abdullah Rahim
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http://www.understanding-islam.com/q-and-a/islamic-beliefs/is-eternal-suffering-in-hell-just-9352
Question
“Asslamoalikum, I am very confused about the concept of eternal Hell. Suffering in an eternal Hell
creates a confusion about divine justice, since eternity does not seem to be equal to evil committed
during a limited life span of a human (lets say an average of 60-70 years). While reading the Quran I
came across two verses which seem to go in favor of those who think God’s mercy would eventually
prevail and Hell would cease to exist after its inhabitants have been given the punishment they
deserve. The specific verses are Surah Hud 107 and 108. Firstly it does have the words illa Mash'aa
rabbuk which leaves it up to Allah to decide. But more importantly, in verse 108 it has added the
words ataa'an ghaira majzooz (a gift never ending). In 107 we don’t have these additional words.
Can you please shed some light on this?” - Question from United Arab Emirates
Answer
There are three angles in your question that need to be addressed:
1. Whether eternal punishment is unjust
2. Whether the Qur'an informs us of a temporary punishment in the hereafter
3. Whether it is possible that the punishment of Hell will be temporary for some
I will briefly discuss these in turn:
Whether eternal punishment is unjust
A student sits in an exam for two hours and fails it. As a result, he is not allowed to get the degree
for the rest of his life if he is judged based on those two hours. One may ask, he only sat the exam for
two hours, why then is he punished by not being allowed to get the degree for more than two hours?
A logical answer to the above is that the two hour exam is aimed to assess whether or not the
student deserved to get the degree. The same answer applies to your question on permanent
punishment and the fact that human life is about 70 years. As the Qur'an says, we are living in this
world only to be challenged and tested so that it becomes evident who does better (67:2). Another
point to keep in mind, is that we are given the opportunity to repent, which is similar to giving the
individual the chance to repeat the exam a number of times.
People are punished not only for what they have done but also because of what they have
become. The Qur'an relates the punishment to "what they have earned" with the word "Kasabu", e.g.
(9:95, 10:8, 41:17, 45:14). It is because of "what they have earned" that as the Qur'an says, if they
are returned to the world they will keep doing the same evil things that they used to do. Thus, they not
only acquire sin but the sin itself becomes them and they are defined by it. It becomes an integral part
of their character (2:81) and that trait begins to drive them.
Another point is that if we believe and appreciate that the punishment of hell is permanent this
does not necessarily mean that we are providing a less merciful picture of the hereafter. What this
really means is that those who do not deserve to stay in Hell permanently will be insha'Allah forgiven
at their moment of judgment and will go directly to Heaven as a result, rather than going to Hell first
and then going to Heaven.
Please also note a technical point, that is, we are not sure exactly what "eternal punishment'
means in the hereafter as we are not sure what exactly the dimension of 'time' means in the
hereafter. Therefore comparing times in this world and the hereafter is not really possible.
Whether the Qur'an informs us of temporary punishment in the hereafter
We do not have any verses in the Qur'an that inform us of a temporary punishment explicitly. In
fact, the verses of the Qur'an make it very clear that the punishment is permanent. On the other hand,
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the events of the hereafter are among the main subjects of the Qur'an. If there are people who are
going to transfer to Heaven from Hell then the question is why the Qur'an is silent about this important
event. There might be an explanation for this, which I will refer to in addressing the third point.
According to my understanding, the expression Illa Masha'Allah (except those who God wills) in
verses 11:107, 108 does not tell us that the punishment is not permanent for some people. In my
understanding, the expression simply denotes the concept that God, the Almighty, is above
everything and decides everything. The same expression is given for staying in Heaven and we know
for sure that no one is taken out from Heaven to go to Hell. As you correctly pointed out, the verse
11:108 says "Ata'an Ghayra Majzooz" (a gift that shall never be cut off) which makes the point clear
that Illa Masha'Allah (except those who God wills) does not have a literal meaning here but simply
refers to a concept about the Almighty and His ultimate power and dominance.
Whether it is possible that punishment of Hell be temporary for some
Regardless of whether the Qur'an refers to the possibility of ending the punishment for those who
go to Hell, we know that the Almighty is the most merciful and we also know that the theme of the
Qur'an is warning (Inzaar). When it comes to warning, the promises of punishment for those who do
not heed the warning do not necessarily need to be met. If the Almighty does not put good people in
heaven then we may say He did not follow His promise, however if He decides not to punish some of
those who were supposed to be punished, or if He decides not to punish them permanently, then we
cannot say that He did not follow His promise because his promises of permanent punishment were
within the context of a warning.
Accordingly, my conclusion of the above three points is as follows:
Conclusion
The Qur'an only informs us of a permanent punishment and does not give us any news about
people transferring to Heaven from Hell. We, therefore, cannot consider this (being transferred to
Heaven from Hell) to be a belief based on the Qur'an. This however does not rule out the fact that the
Almighty may forgive some people after being punished for a while. In any case, the concept of
eternal punishment is not against the justice of the Almighty. The punishment is primarily for what the
criminals who will be punished have earned, and thereby become, regardless of how long they
managed to carry out the evil acts, based on their evil personality.
Answer published by Abdullah Rahim
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6. Will All Muslims Go To Paradise?
http://www.islamhelpline.com/node/8032
One of our brothers/sisters has asked this question:
“assalamualikum. I would like to knw if all muslims will go to paradise?If a muslim he believes in Allah but he haas
done somany bad things will he go to paradise?people like osma bin laden saddam hussien they hve killed so
many people will they go to paradise?
I have read a hadiths actually i donno hw it is but i think it is like this a muslim will get punished for all his sins
but in the end he will go to paradise and he will get tentimes reward of this world is it true ?this is applicaple for all
muslims good and bad?and i hve heard that only some few lakhs people will enter paradise is that true??
(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and
statements received from our readers for circulation in confidentiality.)
Answer:
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Will all muslims go to paradise
In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can
misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of
worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.
Your Question: ....I would like to knw if all muslims will go to paradise?If a muslim he believes in Allah but he
haas done somany bad things will he go to paradise?people like osma bin laden saddam hussien they hve killed
so many people will they go to paradise?
Allah Says in the Holy Quran Chapter 32 Surah Sajdah verse 19:
19 For those who believe and do righteous deeds are Gardens as hospitable homes for their (good) deeds.
Allah Says in the Holy Quran Chapter 42 Surah Shura verse 22:
22 Thou wilt see the wrongdoers in fear on account of what they have earned and (the burden of) that must
(necessarily) fall on them. But those who believe and work righteous deeds will be in the luxuriant meads of the
Gardens: they shall have before their Lord all that they wish for: that will indeed be the magnificent Bounty (of Allah).
Allah Says in the Holy Quran Chapter 30 Surah Rome verse 45:
45 That He may reward those who believe and work righteous deeds out of His Bounty: for He loves not those who
reject Faith.
Allah Says in the Holy Quran Chapter 31 Surah Luqmaan verses 8-9:
8 For those who believe and work righteous deeds there will be Gardens of Bliss.
9 To dwell therein. The promise of Allah is true: and He is Exalted in Power, Wise.
Allah Says in the Holy Quran Chapter 47 Surah Muhammad verse 12:
12 Verily Allah will admit those who believe and do righteous deeds to Gardens beneath which rivers flow; while
those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode.
Allah Says in the Holy Quran Chapter 18 Surah Kahf verse 107:
107As to those who believe and work righteous deeds they have for their entertainment the Gardens of Paradise
Allah Says in the Holy Quran Chapter 85 Surah Buruj verse 11:
11 For those who believe and do righteous deeds will be Gardens Beneath which rivers flow: that is the Great
Salvation
Allah Says in the Holy Quran Chapter 22 Surah Hajj verse 23:
23 Allah will admit those who believe and work righteous deeds to Gardens beneath which rivers flow: they shall be
adorned therein with bracelets of gold and pearls; and their garments there will be of silk.
Allah Says in the Holy Quran Chapter 22 Surah Hajj verse 56:
56 On that Day the Dominion will be that of Allah: He will judge between them: so those who believe and work
righteous deeds will be in Gardens of Delight.
Allah Says in the Holy Quran Chapter 22 Surah Mumin verse 40:
40 He that works evil will not be requited but by the like thereof: and he that works a righteous deed whether man
or woman and is a believer such will enter the Garden (of Bliss): therein will they have abundance without
measure.
Respected brother in Islam, the Realms of Paradise is the prerogative of Allah Subhanah Alone; and the two absolutely
inseparable pre-conditions the Lord Most High Most Wise has conveyed in His Message for one's entry into the Eternal
Gardens of Paradise are:
1. Belief, and
2. Righteous good deeds in accordance with the Guidance of the Lord.
A 'muslim' can be divided into two categories:
1. A 'legal' muslim: ie. one who is born to believing parents, or one who declares the 'Shahaadah', etc.
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2. A 'Haqiqi' or 'real' muslim: ie. one who is declared to be a true believer in the Presence of the All-Knowing, All-Wise
Lord on the Day of Judgment.
Thus brother it is not as if every person who declares himself to be a 'muslim' in the life of this world, or names himself an
Abdullah, or Mohamed, or Ayyub, or Jaafar, etc. has an unconditional guarantee to enter Paradise!
It is the Lord Most Majestic Most Supreme Alone, Who will Decide and Determine on the Day of Judgment who amongst
those who called themselves 'muslims' were indeed 'real muslims'.....and it is only those fortunate believers who are
declared as 'real' muslims by the Lord Most Merciful who will find themselves in the Mercy of their Lord Most Gracious, Most
Merciful.
Allah Says in the Holy Quran Chapter 29 Surah Ankabut verses 10-11:
10 Then there are among men such as say "We believe in Allah"; but when they suffer affliction in (the Cause of) Allah
they treat men's oppression as if it were the Wrath of Allah! And if help comes (to thee) from thy Lord they are sure
to say "We have (always) been with you!" Does not Allah know best all that is in the hearts of all creation?
11 And Allah most certainly knows those who believe, and as certainly those who are hypocrites!
Hadith Qudsi 6
The Messenger of Allah (saws) said: 'The first of people against whom judgment will be pronounced on the Day of
Resurrection will be a man who died a martyr (in the Cause of Allah). He will be brought and Allah will make known to him
His favors and he will recognize them. Allah, The Exalted, will say: 'And what did you do about them?' He will say: 'I fought
for You until I died a martyr (in Your Cause). Allah Subhanah will Say: 'You have lied - you did but fight that it might be said
[of you]: He is courageous. And so it was said.' Then he will be ordered to be dragged along on his face until he is cast into
Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran.
He will be brought and Allah will make known to him His favors and he will recognize them. [The Almighty] will Say: 'And
what did you do about them?' He will say: 'I studied [religious] knowledge and I taught it and I recited the Quran for Your
sake.' Allah Subhanah will Say: 'You have lied - you did but study [religious] knowledge that it might be said [of you]: He is
learned. And you recited the Quran that it might be said [of you]: He is a recitor. And so it was said.' Then he will be ordered
to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to
whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favors and he will recognize
them. [The Almighty] will Say: 'And what did you do about them?' He will say: 'I left no path [untrodden] in which You like
money to be spent without spending in it for Your sake.' Allah Subhanah will say: 'You have lied - you did but do so that it
might be said [of you]: He is open-handed. And so it was said.' Then he will be ordered to be dragged along on his face
until he is cast into Hell-fire.'
Sahih Muslim Hadith 6251 Narrated by Abu Hurayrah
Allah's Messenger (saws) said: 'Do you know who is a 'muflis' (abjectly poor or one who is totally bankrupt)?' They (the
Companions (r.a.) of the Prophet (saws)) said: 'A 'muflis' amongst us is one who has neither dirham with him nor wealth.'
He (the Prophet (saws)) said: 'The 'muflis' of my Ummah would be he who would come on the Day of Resurrection with
prayers and fasts and Zakah but (he would find himself bankrupt on that day as he would have exhausted his funds of
virtues) since he hurled abuses upon others, brought calumny against others, unlawfully consumed the wealth of others,
shed the blood of others, and beat others. His virtues would be credited to the account of one (who suffered at his hand).
And if his good deeds fall short to clear the account (of his mis-deeds), then their sins would be entered in (his account) and
he would be thrown in the Hell-Fire!'
Respected brother, in light of the above absolutely clear guidance of Allah and His Messenger (saws) it is evident that not
every one who considered himself to be a 'muslim' in the life of this world will enter Paradise.....but rather only those whom
The Lord Most Gracious Determines to be true 'muslims' on that Inevitable and Tumultuous Day of Judgment will be shown
the Mercy of their Lord Most Merciful.
Allah Says in the Holy Quran Chapter 21 Surah Anbiyaa verse 47:
47 We shall set up Scales of Justice for the Day of Judgment so that not a soul will be dealt with unjustly in the least.
And if there be (no more than) the weight of a mustard seed (good or evil), We will bring it (to account): and enough
are We to take account.
Allah Says in the Holy Quran Chapter 6 Surah Anaam verse 160:
160 He that doeth good shall have ten times as much to his credit: he that doeth evil shall only be recompensed
according to his evil. No wrong shall be done unto (any of) them.
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Your Question: .....”I have read a hadiths actually i donno hw it is but i think it is like this a muslim will get punished
for all his sins but in the end he will go to paradise and he will get tentimes reward of this world is it true ?this is
applicaple for all muslims good and bad?”
As far as the state of the hypocrites, the disbelievers, and the polytheists (mushriks) goes, Allah Subhanah has made it
abundantly clear that these people will never ever get out of the Hell Fire.
Allah Says in the Holy Quran Chapter 5 Surah Maidah verses 36-37:
36 As to those who reject faith, if they had everything on earth and twice repeated to give as ransom for the penalty of
the Day of Judgment, it would never be accepted of them. Theirs would be a grievous penalty.
37 Their wish will be to get out of the fire, but never will they get out therefrom: their penalty will be one that endures.
Nowhere in the Quran is it mentioned that one who is condemned to Hell Fire, will be taken out after some time! Beloved
brother in Islam, the truth is there are indeed a few hadiths recorded which state that some believers who had faith, but
because of their evil deeds were condemned to the Hell Fire and after serving their time in Hell Fire they will be taken out
by Allah Subhanah! Although these narrations are recorded in the 'sahih' category of hadiths, almost all of such hadiths are
related by one narrator and most of the good scholars and jurists are of the opinion that regardless of the source of the
hadith, if any hadith goes against the clear guidance of the Holy Quran, that hadith cannot be accepted as 'sahih'.
The Glorious Quran has severely condemned this exact belief of the People of the Book, who believed that even if they did
go to Hell for some of their mis-deeds, Allah would take them out of Hell!
Allah says in the Holy Quran Chapter 3 Surah Ale Imraan verses 23-25:
23 Hast thou not turned thy vision to those who have been given a portion of the Book? They are invited to the Book
of Allah to settle their dispute, but a party of them turn back and decline (the arbitration).
24 This because they say: "The fire shall not touch us but for a few numbered days"; for their forgeries deceive
them as to their own religion.
25 But how (will they fare), when We gather them together against a Day about which there is no doubt, and each soul
will be paid out just what it has earned without (favor or injustice)?
Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 78-82:
78 And there are among them illiterates who know not the Book but (see therein their own) desires and they do nothing
but conjecture.
79 Then woe to those who write the book with their own hands and then say: "This is from Allah" to traffic with it for a
miserable price! Woe to them for what their hands do write and for the gain they make thereby.
80 And they say: "The fire shall not touch us but for a few numbered days"; Say: "Have ye taken a promise
from Allah for He never breaks His promise? Or is it that ye say of Allah what ye do not know?"
81 Nay those who seek gain in evil and are girt round by their sins they are Companions of the Fire therein shall they
abide (for ever).
82 But those who have faith and work righteousness they are Companions of the Garden therein shall they abide (for
ever).
Unfortunately, this belief, that a believer will spend some time in Hell and will then be released has also crept into the muslim
Ummah! The Quran is extremely clear in its verdict that one who goes to Hell will stay in it forever; and the one who goes
to Paradise will stay therein for ever!
Allah says in the Holy Quran Chapter 101 Surah Al-Qaaria verses 6-11:
6 Then he whose balance (of good deeds) will be (found) heavy
7 Will be in a life of good pleasure and satisfaction.
8 But he whose balance (of good deeds) will be (found) light
9 Will have his home in a (bottomless) pit.
10 And what will explain to thee what this is?
11 (It is) a Fire Blazing fiercely!
The Holy Quran is extremely clear in its context that one who is condemned to the Hell Fire, will not be allowed to come out
of it!
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Allah says in the Holy Quran Chapter 32 Surah As-Sajdah verse 20:
20 As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away
therefrom, they will be forced thereinto, and it will be said to them: "taste ye the Penalty of the Fire, which ye
were wont to reject as false.
Beloved brother, rest assured that our Lord Allah Subhanah, The Most Merciful, Most Gracious will never condemn a true
believer who died on faith to the Hell Fire! If some believer has committed major sins like zina, murder, eating riba,
transgression of Allah's Laws, etc. , and died in a state whereby he could not repent and seek Taubah; then his state is in
the Sole Hands of Allah Subhanah Alone! He may, if He wills, forgive him; or punish him in the grave, or punish him on the
Day of Judgment itself; and then have Mercy on him and forgive him and save him from the eternal Hell Fire.
Allah says in the Quran: Chapter 4 Surah An-Nisa Verse 48
48 Shirk (associating other deities with Allah) is the only sin that Allah does not forgive, and He forgives, whomsoever
He pleases, sins other than this. For whosoever associates any other partner with Allah, does indeed forge a big
lie and commits the most heinous sin
Sahih Al-Bukhari Hadith 4.445 Narrated by Abu Dhar
The Prophet (saws) said, "Jibrael said to me, 'Whoever amongst your followers die without having worshipped others
besides Allah, will enter Paradise (or will not enter the (Hell) Fire)." The Prophet (saws) asked. "Even if he has committed
illegal sexual intercourse or theft?" Jibrael (a.s.) replied, "Even then!"
Hadith Qudsi 34
The Messenger of Allah (saws) said that Allah Subhanah, Glorified and Exalted is He, says: "O son of Adam, so long
as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam,
were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son
of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no
partner to Me, I would bring you forgiveness nearly as great as it!"
But to believe that one who is so wretched that he has been condemned by the Lord to the Hell Fire will somehow come
out of Hell Fire after serving their sentence is a belief of the People of Book and the pagans, and Allah Subhanah has
Himself condemned this very belief in His Glorious Quran! It does not behove a believer, who sincerely believes in Allah
and the Last Day, to hold a belief which the Merciful has Himself condemned in the Glorious Quran.
Dear and beloved brother in Islam, if there is one thing which has beguiled some believers to openly disobey the Commands
and Dictates of Islam and transgress the clear boundaries of Allah and His Messenger (saws)....it is this concept that
somehow or the other, simply because they claimed to be followers of Prophet Mohamed (saws), they will come out of Hell
Fire and enter Paradise....even if it means that they will go to Hell Fire only for a number of years to pay for their sins!....but
ultimately they will enter Paradise!!!
This is the exact same concept which was held by the People of the Book, and Allah Subhanah Himself has time and again
strongly condemned this very concept and belief of theirs in His Glorious Quran; and it just does not behove and befit a
believer who sincerely believes in Allah and the Last Day to hold a belief which has been condemned by their Lord Most
High!
Your Question: ....”and i hve heard that only some few lakhs people will enter paradise is that true??”
Respected brother in Islam, it is not as if there are only a few limited places in Paradise, which if filled will not accept any
more inhabitants.....nor are there limited places in Hell Fire, which if filled will refuse to accept any more inhabitants!!!!
To the best of our knowledge there is absolutely no number ascertained in the Quran or the Sunnah which declares how
many will be Paradise or Hell Fire....that number is known to and determined by none save Allah Subhanah Alone.
Whosoever's belief and deeds are unacceptable to the Lord Most Majestic will deserve their station in Hell Fire; and
whosoever's belief and deeds are acceptable to the Lord Most Gracious will be shown His Mercy, His Forgiveness, and His
Unending Grace.
Having said that there is no particular number declared in the Quran and the Sunnah, from the general guidance of the
Glorious Quran it is safe to assume that the inhabitants of Hell Fire will far far exceed the numbers of the fortunate dwellers
of Paradise.
Allah Says in the Holy Quran Chapter 50 Surah Qaf verses 30-35:
30 One Day We will ask Hell "art thou filled to the full?" It (Hell) will reply "are there any more (to come)?" (ie. there is
more than sufficient place for the evildoers!)
31 And the Garden will be brought nigh to the righteous; no more a thing distant.
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32 (A voice will declare:) "This is what was promised for you for everyone who turned (to Allah) in sincere repentance
who kept (His Law).
33 Who feared (Allah) Most Gracious unseen and brought a heart turned in devotion (to Him):
34 Enter ye therein in Peace and Security; this is a Day of Eternal Life!"
35 There will be for them therein all that they wish and more besides in Our Presence.
Whatever written of Truth and benefit is only due to Allah's Assistance and Guidance, and whatever of error is of me alone.
Allah Alone Knows Best and He is the Only Source of Strength.
Your brother and well wisher in Islam,
Burhan
7. Does the torment of the grave continue until the Day
of Resurrection?
Islam QA Shaykh Muhammads Al-Munajjid
http://islamqa.info/en/ref/21212/grave
I would like to ask about the grave: after the two angels have finished questioning the person in his
grave, will the evildoer continue to be tormented in his grave until the Hour begins? Also, will the
believer continue to enjoy delight until the Hour begins? Or does that simply last for one day which
comes to an end, after which the person becomes just a dead body? Is there any evidence to indicate
that the person in his grave moves into a new life which will last until the Hour begins? Please answer
me, may Allaah bless you.
Praise be to Allaah.
Man’s life is divided into three sections:
1 – The life of this world, which ends with death.
2 – The life in al-barzakh, which starts after death and ends when the Hour begins.
3 – The life of the Hereafter, which begins after the people are raised from their graves, and is spent
either in Paradise (we ask Allaah of His Bounty) or in Hell (we seek refuge with Allaah).
So the life of al-barzakh lasts from after a person dies until he is resurrected, whether he is buried in a
grave or not, whether he is burned or eaten by wild animals. The evidence that points to this life is the
hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him), who said that after
the deceased is placed in his grave, he can hear the footsteps of his family (as they walk away from
the grave).
This life (in al-barzakh) will either be filled with delight, or it will be hellish, and the grave will either be
one of the gardens of Paradise or one of the ditches of Hell.
What indicates that there will be either delight or torment (in al-barzakh) is the aayah in which Allaah
says concerning the people of Pharaoh:
“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be
established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest
torment!’”
[Ghaafir 40:46 – interpretation of the meaning]
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Ibn Mas’ood said: The souls of the people of Pharaoh and those of their ilk among the kaafirs are
shown the Fire morning and evening, and they are told, this is your abode.
Ibn Katheer said: this aayah is the main basis of the Sunni’s belief in the torment of al-barzakh in the
grave.
(Tafseer Ibn Katheer, 4/82)
Al-Qurtubi said: Some of the scholars quoted as evidence to prove the torment of the grave the phrase
“The Fire, they are exposed to it, morning and afternoon” [Ghaafir 40:46]. A similar view was expressed
by Mujaahid, ‘Ikrimah, Muqaatil and Muhammad ibn Ka’b, all of whom said that this aayah is proof of
the torment of the grave. Do you not see that it says concerning the torment of the Hereafter: “And on
the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh)
people to enter the severest torment!”? (Tafseer al-Qurtubi, 15/319)
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: ‘When any one of you dies, he is shown his
place morning and evening. If he is one of the people of Paradise then he is one of the people of
Paradise, and if he is one of the people of Hell, then he is one of the people of Hell.’” (Narrated by alBukhaari, Bid’ al-Khalq, 3001; Muslim, al-Jannah wa sifat na’eemihaa, 2866).
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that a Jewish woman entered upon her
and mentioned the torment of the grave, and said to her, “May Allaah protect you from the torment of
the grave!” ‘Aa’ishah asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about
the torment of the grave, and he said, “Yes, the torment of the grave.” ‘Aa’ishah (may Allaah be pleased
with her) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) pray
any prayer after that but he sought refuge with Allaah from the torment of the grave.” (Narrated by alBukhaari, al-Janaa’iz, 1283; Muslim, al-Kusoof, 903).
These aayahs and ahaadeeth indicate that the torment of the grave is real and that it is ongoing in the
case of some people.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him and save him from the torment of the grave)
said:
If a person is a kaafir (we seek refuge with Allaah), then there is no way that the delight will ever
reach him, and his torment will be continuous. If a person was a sinner but he was a believer, then his
torment in the grave will be commensurate with his sin, and perhaps the punishment for his sin will
take less time than the time in al-barzakh between his death and the onset of the Hour, in which case
it will cease.
(al-Sharh al-Mumti’, vol. 3, p. 253)
APPENDIX 10
THE BIBLE’S TEACHING ABOUT MAN’S
PART IN SALVATION
This Appendix Includes Two Parts:
Facets Of The Faith Necessary For Salvation
Is It Essential That We Strive To Obtain Salvation?
1. FACETS OF THE FAITH NECESSARY FOR SALVATION: The faith
necessary for receiving salvation is not just believing the facts that there is a God and that Jesus died
on the cross, but specifically it is faith in God (trusting Him) to keep His promise to save us through
the death and resurrection of His Son, our Lord Jesus. It is faith (trust) in a person (God), not in a
concept or in a fact of history. This faith means personally receiving Jesus as our Savior from
sin. It means fully putting our life in the hands of Him Who rose victorious over death:
“But to all who did receive him, who believed in his name, he gave the right to become children of God.” (John 1:12)
“To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his
name.” (Acts 10:43)
“Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him
everyone who believes is freed from everything from which you could not be freed by the law of Moses.” (Acts
13:38-39)
“… since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1)
The Lord Jesus not only died in our place to provide our salvation, but He also enables us to
believe in Him by giving us the power to truly trust in Him (If we really want with all our heart to
believe and trust God):
“looking to Jesus, the founder and perfecter of our faith …” (Hebrews 12:2)
This faith is also the result of God drawing and enabling us to believe and trust in Him (although our
own will is certainly involved because we must choose to respond):
(Jesus said) “No one can come to me unless the Father who sent me draws him … This is why I told you that no
one can come to me unless it is granted him by the Father.” (John 6:44,65)
Salvation is not earned by our own good deeds, but is a free gift from God received through faith
alone:
“For we hold that one is justified by faith apart from works of the law.” (Romans 3:28)
“Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” (Galatians
3:11)
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God. not a result
of works, so that no one may boast.” (Ephesians 2:8,9)
“and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through
faith in Christ, the righteousness which comes from God on the basis of faith.” (Philippians 3:9)
“he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of
regeneration and renewal of the Holy Spirit … through Jesus Christ our Savior.” (Titus 3:5,6)
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“For we hold that one is justified by faith apart from works of the law.” (Romans 3:28)
FAITH IN JESUS IS ACTUALLY THE ONLY THING NECESSARY FOR OBTAINING SALVATION,
but there are things which are inseparably linked to faith, which also verify that the faith is
genuine. We could call them FACETS OR BY-PRODUCTS OF FAITH. Some people count these
as separate steps or actions other than faith, but they really are all tied together with faith in
Jesus. These things may not always be clearly evident, but they are essential. If they are not
present, that so called “faith” is not genuine. I believe the following four things are included:
a. Godly Grief: Until a person realizes he is sick and unable to cure himself he will not go to a
doctor or take the medicine prescribed. Most of us stubbornly think we are able to save ourselves
from hell by doing good deeds. The life changing grief, resulting from the horrible realization
that we are spiritually lost in sin, is a gift given to us by God, and leads to true repentance:
“… because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us.
For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief
produces death.” (2 Corinthians 7:9,10)
b. Repentance: True repentance certainly involves our will, but it is God at work in us that both
creates godly sorrow over our sins and gives us the power to truly repent and turn away from our
sins. Repentance always accompanies real faith:
“When they heard these things they fell silent. And they glorified God, saying, ‘Then to the Gentiles also God has
granted repentance that leads to life.’” (Acts 11:18)
“for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:13)
c. Open Confession Of Faith In Jesus: If there is genuine faith, it will reveal itself in
several ways. One is open confession of that faith to others. If that confession is not present,
there is reason to doubt whether that “faith” is genuine. Baptism in water should be one of
the first ways in which this confession is made. Sadly sometimes because of ignorance or wrong
teaching, a person may delay baptism or never be baptized, but when genuine faith is present
some form of open confession is inevitable:
“If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead,
you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is
saved.” (Romans 10:9,10)
d. Good Works And Holy Living: Another proof of genuine faith in Jesus is its effect on the
everyday actions of the believer. Doing good deeds does not bring salvation, but receiving
salvation will most definitely cause the believer to do good deeds, even though they may be few at
first. If growth in godly living is not present, genuine faith is not present:
“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that
we should walk in them.” (Ephesians 2:10)
[See Chapter 10 – THE WORK OF GOD for a fuller discussion of this]:
2. IS IT ESSENTIAL THAT WE STRIVE TO OBTAIN SALVATION? (Because
of Islam’s emphasis on striving to obtain God’s forgiveness, this is an important question.)
Yes and No! We must seek God and strive to receive His free gift of salvation (see below),
but we can’t earn it through our seeking and striving and certainly not by doing good deeds. We
can find God and receive His salvation only by faith:
As William Macdonald has written,
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“The true Christian faith is unique in that it calls on men to receive eternal life as a gift by faith. All other religions tell
men that they must earn their salvation by works or by character. The gospel tells how Christ finished the work
necessary for our redemption. All other systems tell men what they must do to redeem themselves. It is the difference
between DOING and DONE … The Christian gospel eliminates boasting; it tells man that there are no meritorious
deeds he can do to win God’s favor because he is dead in trespasses and sins ...” (from the October 21st reading of
One Day At A Time)
a. There Are Four Things We Need To Understand About The Apparent
Contradiction Between The “Rest” of Faith And “Striving” For Salvation:
“… there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his
works as God did from his. Let us therefore strive to enter that rest …” (Hebrew 4:9-11)
1) We Must Seek God. The Bible 39 times says to seek the Lord (and seeking is striving).
In fact, we were created to seek Him. The “wicked” don’t think there is a God so they don’t
seek Him:
“he made from one man every nation of mankind … that they should seek the Lord …” (Acts 17:26,27)
“But from there you will seek the Lord your God and you will find him, if you search after him with all your
heart and with all your soul.” (Deuteronomy 4:29)
“Now set your mind and heart to seek the Lord your God ...” (1 Chronicles 22:19)
“The wicked, in the haughtiness of his countenance, does not seek Him. All his thoughts are, ‘There is no
God’” (Psalm 10:4 – NASB)
“O God … earnestly I seek you; my soul thirsts for you; my flesh faints for you …” (Psalm 63:1)
“Seek the Lord and his strength; seek his presence continually!” (Psalm 105:4)
“Seek the Lord while he may be found; call upon him while he is near” (Isaiah 55:6)
2) But He Is The One Seeking Us. God is seeking us even before we seek Him! Jesus
illustrated this in His parables of the lost coin, the lost sheep and the lost son. And He said,
“For the Son of Man came to seek and to save the lost.” (Luke 19:10)
3) We Must Strive To “Take Hold” Of God’s Gift Of Salvation. Even though
salvation is a free gift from God, He will not force us to receive it. Our own will to receive it is
essential. Yes, God’s Spirit in us will enable us to receive salvation by believing in Jesus, but
we must want to trust God’s promise of salvation through Christ and we must want to
overcome our unbelief. This is what the Scripture means by striving to enter into God’s
Sabbath “rest” of faith in Jesus. No, it is not striving to rest, which would be a contradiction
of terms, but striving to enter that rest – wanting or desiring with all our hearts to let God
enable us to fully trust and rest in Him:
“‘Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.
(Hebrews 4:11)
“Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to
have failed to reach it. For good news came to us just as to them, but the message they heard did not
benefit them, because they were not united by faith with those who listened.” (Hebrews 4:1,2)
This is a matter of life or death. If we reject Jesus as our Savior, if we reject His blood shed for
us, i. e., if we reject God’s grace, there is no other way for us to be saved from judgment and
death:
“how shall we escape if we neglect such a great salvation? …” (Hebrews 2:3)
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4) But Our Striving Is Enabled By God As We Strive Together With Jesus. It
is important to realize that it is God who is working in us and Jesus who is working with
us, enabling us to strive to obtain rest in His salvation:
[Jesus said] “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon
you, and learn from me … and you will find rest for your souls. For my yoke is easy, and my burden is
light.” (Matthew 11:29,30) [a “yoke” connects two animals together for work, so Jesus is saying He will work with us]
3. HAVING RECEIVED GOD’S GIFT OF SALVATION, IS IT ESSENTIAL
THAT WE STRIVE TO LIVE GODLY LIVES?
a. Yes, We Should Also Strive To Please God In Our daily Living. As with
obtaining salvation, both our own will (personal choice) and God’s enabling grace are
involved in our striving to live for His glory. We work/toil in serving Him, but it is God’s
power in us that enables us to do so:
As children of God by faith in Jesus, we must also strive to live Godly lives, not out of a sense of
duty or fear that we might lose our salvation, but because we love Him and want to exalt, honor
and please Him. Too many Christian believers are content to just get by with little effort to grow in
the Lord. Others presume upon the Lord’s grace by sitting back and expecting God to grow them
without any effort or striving on their part. Actually, if the desire to struggle to please our Heavenly
Father is not present in our lives, we need to re-exam ourselves to see of we are truly saved. I see
five ways in which we should struggle to live for our Lord:
1) In Serving Him:
[The Apostle Paul says] “For this I toil, struggling with all his energy that he powerfully works within me.”
(Colossians 1:29)
“Do not be slothful in zeal, be fervent in spirit, serve the Lord.” (Romans 12:11)
“… we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that
we should walk in them.” (Ephesians 2:10)
“for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:13)
2) In Living Holy Lives:
“If by the Spirit you put to death the deeds of the body, you will live.” (Romans 8:13)
“… make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with
self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with
brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing,
they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ …
Therefore, brothers, be all the more diligent to confirm your calling and election …” (2 Peter 1:5-8,10)
3) In Relations With Others:
“Strive for peace with everyone, and for the holiness without which no one will see the Lord.” (Heb.
12:14)
4) In Faithfulness To Our Lord:
[The Apostle Paul wrote] “I have fought the good fight, I have finished the race, I have kept the faith.” (2
Timothy 4:7)
5) In Our Worship And Prayers:
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“Let all that I am praise the Lord.” (Psalm 104:1 - NLT)
“Speak out to one another in psalms and hymns and spiritual songs, offering praise with voices [and
instruments] and making melody with all your heart to the Lord” (Ephesians 5:19 – AMP)
“praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all
perseverance, making supplication for all the saints” (Ephesians 6:18)
b. How Does This Work? In his comments about Romans 12:2 (“Be transformed by the
renewal of your mind.”) in the July 4, 2016 Navigators devotional, “Holiness Day By Day,” Jerry
Bridges shared this powerful explanation of this subject:
“The verb be transformed in Romans 12:2 is a command to do something. This indicates that we as believers
are not passive in this transforming process. We’re not like blocks of marble being transformed into a beautiful
sculpture by a master sculptor. God has given us a mind and heart with which to respond to and cooperate with the
Spirit as he does his work in us.
“That thought leads naturally to a classic statement in Scripture of the working together of the believer and the
Holy Spirit within: ‘Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but
much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both
to will and to work for his good pleasure’ (Philippians 2:12-13).
“Paul urged the Philippian believers to apply themselves diligently to working out their salvation. He
urged them to display the evidences of salvation in their daily lives through their obedience to God’s
commands and through putting on the godly character traits that Paul elsewhere called the fruit of the
Spirit. And, according to William Hendriksen, the tense of the verb work out indicates ‘continuous,
sustained, strenuous effort.’ Here again we see that sanctification is a process, and a process in which we,
as believers, are very actively involved.
“But Paul’s strong exhortation to the Philippians is based on the confidence that God’s Spirit is working in them,
working to enlighten their understanding of his will, to stimulate in their emotions a desire to do his will, and to turn
their wills so they actually obey. He gives them the enabling power so that they’re able to do his will.” (Excerpt taken
from Transforming Grace)
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CHAPTER NINE
THE COMMUNICATION (WORD) OF GOD
A comparative study of the teaching about God in both
the Qur’an and the Bible
[All Qur’an quotations are from Yusuf Ali’s translation unless otherwise noted. All Bible quotations are
from the English Standard Version (translation) unless otherwise noted]
We will be looking at the following topics related to God’s Communication:
A. God’s Communication With Man
B. God’s Vehicles Of Communication
C. God’s Revelation/Inspiration
D. Content Of God’s Communication
E. God’s Purposes In Communicating With Mankind
F. God’s Primary Messenger
G. God The Holy Spirit Communicates With Our Spirit
H. My Conclusions & Reactions
Under each topic we will look first at what Islam teaches and then what the Bible says.
A. GOD’S COMMUNICATION WITH MAN:
ISLAM:
1. ONE OF GOD’S “MOST BEAUTIFUL NAMES” RELATED TO THIS:
Al-Fattah = “The Opener,” “Revealer”
[See appendix 1 for a complete list of Islam’s 99 “most beautiful names” of God]
2. “MOTHER OF THE BOOK”: According to the Qur’an, the entirety of God’s
communication is contained in “the Mother of The Book” (Umm-al-kitab), also called “a Tablet
Preserved” (Luh-e-Mahfuz), which is in God’s presence. Each revelation (book, booklet, part of
a book or verbal message) is taken out from that tablet and sent down to mankind for “each
period” of history:
“We have made it a Qur'an in Arabic … And verily, it is in the Mother of the Book, in Our Presence, high (in
dignity), full of wisdom.” (Sura 43:3,4)
“… For each period is a Book (revealed). Allah doth blot out or confirm what He pleaseth: with Him is the
Mother of the Book.” (Sura 13:38,39)
“Nay, this is a Glorious Qur'an, (Inscribed) in a Tablet Preserved!” (Sura 85:21,22)
Another writer, (http://www.harunyahya.com/en/Daily-Comments/12874/the-mother-of-the-book), references
the following two verses to further claim “‘the Mother of the Book’, holds every bit of information about
everything”:
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“Nor is there aught of the unseen, in heaven or earth, but is (recorded) in a clear record.” (Sura 93:75)
[Mohsin Khan translated it “in a clear book.”]
“And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of
what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small
or great, but takes account thereof!" They will find all that they did, placed before them: And not one will
thy Lord treat with injustice.” (Sura 110:49)
In (http://quransmessage.com/articles/mother%20of%20book%20FM3.htm) Joseph Islam writes:
“The Mother of the 'book' (Umm-ul-Kitab) is the master source which is within God's presence. It is the
original source and foundation from which all scriptures and revelations from God emanate including
the Quran.”
Muslim theologians believe this “Mother of the Book” or “Guarded Tablet” is eternal and
incorruptible and the master source of all of God’s messages and scriptures. Most Muslims
also say God’s Word is the “eternal, uncreated speech of God” A serious debate arose in
the early Muslim community. Some said if God’s Word is eternal and uncreated it must be
God, but others said that would mean there are two Gods, which is blasphemy. A comment
from http://www.sunnah.org/aqida/uncreatedness_quran.htm has the following explanation:
“Ahl al-Sunna [Sunni Muslims] agree one and all that the Qur'an is the pre-existent, pre-eternal, uncreated
Speech of Allah Most High on the evidence of the Qur'an, the Sunna, and faith-guided reason. In a rare
instance of classic kalâm reasoning, Imam Malik gave the most succinct statement of this doctrine: ‘The Qur'an
is the Speech of Allah, the Speech of Allah comes from Him, and nothing created comes from Allah
Most High.’"
But don’t all created things come from God? While most Muslims now believe the Qur’an is
eternal and uncreated but not God, they are not able to fully explain how.
THE BIBLE:
1. ONE OF GOD’S NAMES: God exists in community and so communication is a
vital part of Who He is. That’s why one of His names is “The Word:”
“In the beginning was the Word … and the Word was God ...” (John 1:1)
God is eternal and uncreated and He created all things simply by speaking them into
existence. He has always existed as “The Word” (the 2nd person of the Trinity). In addition, His
communication has always been very personal with believing people, as is seen by the fact
that the phrase “the word of the LORD came to …” occurs 101 times in the Bible! This is
not simply a message sent from God by an angel, it is God Himself coming to communicate
verbally with someone:
“And behold, the word of the LORD came to him [Abraham] …” (Genesis 15:4)
2. JESUS, GOD’S WORD: In God’s own time, He (“The Word”) came into the world in the
form of a man (Jesus the Messiah) to communicate more directly with us and to redeem us
from our sin:
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning
with God. All things were made through him, and without him was not any thing made that was made ...
And the Word became flesh and dwelt among us …” (John 1:1-4,14)
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“That which was from the beginning, which we have heard, which we have seen with our eyes, which
we looked upon and have touched with our hands … the word of life“ (1 John 1:1)
Finally He (“The Word”) will come back to rule the world in perfect righteousness:
“… behold, a white horse! The one sitting on it is called Faithful and True … and the name by which he is
called is The Word of God.” (Revelation 19:11-13)
(Interestingly God’s “word” or “words” occur 61 times in Yusuf Ali’s translation of the Qur’an,
but only twice is it used as a title - of Jesus, God’s Word in human flesh):
“… Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His word, which He
bestowed on Mary, and a spirit proceeding from Him ….” (Sura 4:171)
“Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be
Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of)
those nearest to Allah” (Sura 3:45)
B. GOD’S VEHICLES OF COMMUNICATION
ISLAM:
In Islam, God’s communication with mankind is indirect and does not involve the communication
of God Himself (His essence), but only of His will. In fact, His primary communication is
through four veils or layers of mediation (between God and man):
God took out of,
i) “the Mother of the Book” (His total Communication) …
ii) a selected message or book (Qur’an, etc.) and dictated it to
iii) an angel (especially Gabriel), who dictated it to …
iv) a prophet, who then dictated it to …
mankind.
We will be looking at these factors involved in God’s communication:
- “The Mother Of The Book”
- Angels
- Books
- Prophets
- “Signs”
- Human Nature
- Muhammad’s Life
1. GOD’S INDIRECT COMMUNICATION FROM “THE MOTHER OF THE
BOOK”: All of God’s books/scriptures, including the Qur’an, come from the master source,
called “the Mother of the Book” in the presence of God (see A. above).
2. GOD’S INDIRECT COMMUNICATION THROUGH ANGELS: The Qur’an
frequently speaks of God sending messages to people (John the Baptist, Mary, believers in
Paradise, etc.) through angels. It also says God gave the Qur’an in portions to the angel
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Gabriel who dictated them to Muhammad over a 23 year period:
“Allah chooses messengers from angels and from men ...” (Sura 22:75)
“… gabriel-for he brings down the (revelation) to thy [Muhammad] heart by Allah's will …” (Sura 2:97)
3. GOD’S INDIRECT COMMUNICATION THROUGH BOOKS:
a. Books From God Before The Qur’an: Islam says that God sent several books
or scrolls through the ages before His final revelation (the Qur’an). In fact it says He sent a
revelation to every prophet and a book for each period of time:
"… Allah, and the revelation given ... to (all) prophets from their Lord …” (Sura 2:136)
“We did send messengers before thee … For each period is a Book (revealed).” (Sura 13:38)
1) The Revelation Given To Abraham: – mentioned 7 times:
"We believe in Allah, and in … what was revealed to abraham …" (Sura 3:84)
“… to Noah and … we sent inspiration to Abraham, Isma'il, Isaac … and …” (Sura 4:163)
“… the Books of the earliest (Revelation), - The Books of Abraham and Moses.” (Sura 87:18,19;
see also 53:36,37)
2) The Law (Taurat) Given To Moses: Mentioned 23 times:
“… We gave Moses the Scripture and the Criterion ...” (Sura 2:53)
“… and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to
mankind ...” (Sura 3:3)
3) The Psalms (Zabur) Given To David: mentioned 3 times:
“… We gave to David (the gift of) the Psalms.” (Sura 17:55)
4) The “Gospel” (İnjil) or New Testament: The İnjil (Gospel) is mentioned 12
times in the Qur’an as the book God gave to the prophet Jesus:
“… and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to
mankind …” (Sura 3:3)
“… We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the
Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a
guidance and an admonition ...” (Sura 5:46)
b. Books Sent By God Before The Qur’an Were Lost Or Corrupted. Islam
believes the revelation to Abraham (and to others) was lost long ago and the books of the
Bible (Taurat, Zabur and Injil) have been corrupted by the Jews and Christians (called
“People of the book”). They believe that although the current copies of the Bible contain
some of its original message, it is largely corrupted and should not be read. The opinion of
Muslim scholars is that God did not protect those earlier books, and so He later replaced
them with the final revelation – the Qur’an – which He has protected against any change.
The following are a few of the verses Muslims believe teach that the Jews and Christians
changed the Bible:
[See Appendix 15 for a complete list of all the verses with my interpretation]
“the transgressors changed the word from that which had been given them …” (Sura 2:59)
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“Can ye entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of
Allah, and perverted it knowingly after they understood it.” (Sura 2:75)
“Then woe to those who write the Book with their own hands, and then say: "This is from Allah," to
traffic with it for miserable price!- Woe to them ….” (Sura 2:79)
“… the children of Israel… They change the words from their (right) places and forget a good part of
the message that was sent them … the Jews – men who will listen to any lie … They change the
words from their (right) times and places …” (Sura 5:13,14)
However, believing in all these revealed books is an article of faith in Islam:
“O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His
Messenger and the scripture which He sent to those before (him). Any who denieth … His
Books … hath gone far, far astray.” (Sura 4:136)
This “belief” does not involve reading and obeying the contents of these books, since they
believe they have been corrupted, but belief only that these books were sent by God and
existed historically. In the minds of Muslims the Injil (New Testament) was the message
God gave to Jesus to preach to the Jews of his day. They believe that it has been largely
corrupted and lost and that the current New Testament is not the Injil sent by God, but was
re-written by followers of Jesus’.
c. The Qur’an, God’s Final Book: Islam teaches that the Qur’an is God’s final and
permanent revelation. One website puts it this way:
“The Qur’an is the last scripture revealed by Almighty Allah (God), confirming what little truth remains in
parts of previous scriptures and refuting and correcting fabrications and additions which have crept into
current day versions of such scriptures.” (http://islamicpamphlets.com/the-quran-the-final-revelation-tomankind/)
The name, “Qur’an” is mentioned 82 times within its 114 Suras (chapters), and it is called
“glorious” and “most honorable.” The Arabic word, Qur’an means “recitation,” because it
claims to have been dictated by the angel Gabriel to Muhammad, who was instructed to
recite it to his followers, who likewise were told to recite it.
Islam says God “sent down” the Qur’an one part or section at a time (sometimes a whole
sura and sometimes just a few verses) through the angel Gabriel to Muhammad to recite to
his people during the last 23 years of Muhammad’s life. .
“It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it …”
(Sura 3:3)
“(It is) a Qur'an which We [God] have divided (into parts from time to time), in order that thou
[Muhammad] mightest recite it to men at intervals: We have revealed it by stages.” (Sura 17:106)
4. GOD’S INDIRECT COMMUNICATION THROUGH PROPHETS: Islam’s
teaching on this is somewhat mixed. Generally the view is that God is so great and we are so
weak that we cannot endure Him speaking to us directly, and so the revelation of His will has
come to us indirectly through angels and prophets:
“It is not fitting for a man that Allah should speak to him except by inspiration [revelation], or from behind
a veil, or by the sending of a messenger to reveal … And thus have We, by Our Command, sent
inspiration to thee [Muhammad] …” (Sura 42:51,52) [This verse is more carefully unpacked under section
C. (God’s Mode of Inspiration).]
"… the revelation given to us [Muhammad], and to Abraham, Ismail, Isaac, Jacob and the tribes, and that
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given to Moses and Jesus, and that given to (all) prophets …" (Sura 2:136)
God has “sent down” (or “given”) His word to His messengers (prophets). This expression is
used 58 times by Yusuf Ali in his translation (other translators also).
“Say: ‘Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained
in detail.’ They know full well, to whom We have given the Book, that it hath been sent down from thy
Lord in truth. Never be then of those who doubt.” (Sura 6:114)
“The Hypocrites are afraid lest a Sura should be sent down about them, showing them what is (really
passing) in their hearts ...” (Sura 9:64)
God sending down a revelation to a messenger in Islam is not the same as inspiring His
prophet to speak or write a message from Him in the Bible. God’s message being “sent
down” is more like a town crier loudly reading a written public announcement from the king to
those standing and listening. He did not write it nor does it represent in any way his own
personality and choice of words. It was sent to him to be announced verbatim. The Biblical
concept of inspiring a prophet to write a book from God is more like a king empowering and
trusting an ambassador to use his own mind and choice of words to accurately convey a
message from his king.
a. Number Of Prophets: An Islamic tradition (Hadith) says that God has sent 124,000
prophets from Adam to Muhammad. According to Muslim scholars it is a questionable
tradition, but almost all Muslims have accepted it anyway:
“This hadith where the number of 124,000 Prophets is specifically declared has found mention in the
collections of Musnad Ahmad and Tabarani, but the majority of the good scholars in Islam have classified it
as a 'weak' or 'daeef' narration.” (from: http://www.islamhelpline.net/node/2630)
While the Qur’an itself does not mention any specific total number of prophets, it says there
are many more than those named in the Qur’an:
"We did aforetime send messengers before thee: of them there are some whose story We have related to
thee, and some whose story We have not related to thee ...” (Sura 40:78)
The Qur’an also says that God has sent prophets to every people group in the world to
teach in their own languages. That means a lot of prophets:
"For We assuredly sent amongst every People a messenger ..." (Sura 16:36 – see also 10:47)
“there never was a people without a warner having lived among them.” (Sura 35:24)
“We sent not a messenger except (to teach) in the language of his (own) people, in order to make
(things) clear to them ...” (Sura 14:4)
The Qur’an specifically names 26 prophets, including Muhammad. Most of these
prophets are Biblical prophets including Adam, Noah, Abraham, Isaac, Jacob, Joseph, Job,
Moses, Aaron, David, Solomon, Elijah, Elisha, Jonah, Zechariah, John the Baptist and
Jesus. Three others, Idris, Uzair and dhu’l-kifl are believed to be Enoch, Ezra and Ezekiel
respectively. Lot and Ishmael are also listed as prophets, although not recognized as such
in the Bible. Three others are Hud, Luqman and Salih. Samuel is mentioned as a prophet
but not by name. Mary the mother of Jesus, the only woman mentioned by name in the
Qur’an, is highly revered as a holy person, but not considered a prophet by most Muslims.
(By comparison, the Bible mentions 134 individual named prophets. In addition it mentions
over 600 other unnamed and unnumbered prophets!)
[See Appendix 11 for details about all the prophets in the Bible]
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b. Apostles – Special Prophets: Among all the prophets five are considered to be
special and are called Apostles (messengers). Through them God sent a book or did some
other special work. Islam gives them the following special titles:
Nuh (Noah), “Najiyullah” (Confidant of God)
Ibrahim (Abraham), “Khalilullah” (Friend Of God)
Musa (Moses), “Kalimullah” (To Whom God Spoke)
Isa (Jesus), “Ruhullah” (Spirit of God)
Muhammad, “Rasulullah” (Apostle of God)
“… that which He enjoined on Noah - the which We have sent by inspiration to thee [Muhammed] - and that
which We enjoined on Abraham, Moses, and Jesus …” (Sura 42:13)
“And remember We took from the prophets their covenant: As (We did) from thee [Muhammed]: from Noah,
Abraham, Moses, and Jesus the son of Mary …” (Sura 33:7)
“We have made some of these apostles to excel the others … and some of them He exalted by …
rank …” (Sura 2:253 - Shakir)
Of these five, Islam teaches that Muhammad is the final prophet, and therefore he is called
“the seal of the prophets”:
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the seal of the
Prophets: and Allah has full knowledge of all things.” (Sura 33:40)
(By comparison, the Bible calls the messengers of God, “prophets,” “seers” or “men of God”
in the Old Testament and “apostles” or “prophets” in the New Testament.)
c. Sinless Nature Of Prophets: Islam teaches that prophets are sinless, although
they made “mistakes,” and some scholars say they were sinless only after they were
appointed prophets. Nevertheless, the Qur’an mentions the repentance and need for
forgiveness of sins of some of the prophets (e.g., Moses’ in Sura 28:15,16; David in 38:24;
and Muhammad in 47:19, 40:55, and 48:2):
[Allah says] "So know (O Muhammad) that there is no God save Allah, and ask forgiveness for thy sin …"
(Sura 47:19 – Pickthall)
d. Islam’s Teaching About The Prophet Jesus: Essentially the Qur’an presents
Jesus the Messiah as only a prophet (perhaps the greatest prophet after Muhammad), who
was born of the virgin Mary by the power of God, who did many miracles by the power of
God, who did not die on the cross but was taken to heaven without dying by the power of
God.
[See Appendix 13 for the details of the 18 things taught about Jesus in the Qur’an]
5. GOD’S INDIRECT COMMUNICATION THROUGH “SIGNS”: The Qur’an speaks
of many “signs” (proofs) in the heavens and the earth of God’s domination over all of creation
and history, proving He is the omnipotent God. Yusuf Ali’s note #5432 defines these as “signs in
creation and in ordering His world.”
“… in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed
signs for men of understanding, Men who celebrate the praises of Allah … contemplate the (wonders
of) creation in the heavens and the earth, (With the thought): ‘Our Lord! not for naught Hast Thou
created (all) this! Glory to Thee! ...’” (Sura 3:190,191)
“He Who has sent … a messenger from among themselves [Muhammad], to rehearse to them His Signs. to
sanctify them, and instruct them in scripture and wisdom …“ (Sura 62:2)
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Muslim authors explain that God has conveyed various meanings of His providence to
mankind by way of his signs (“ayat”), which He has put into every aspect of creation:
“The truth contained in revelation (wahy) is essentially the same truth as contained in the working of Allah's
providence in human history and the history of individual souls, as well as in the physical and metaphysical
signs scattered literally throughout creation … man can contemplate about Allah: His Holy Attributes and
His creation, acknowledging the Master’s infinite power, supremacy and greatness, as opposed to his
own insignificance and smallness, prompting his restive soul to scream out” [Spahic Omer; 4/12/2017; at
http://www.islamicity.org/11433/communicating-with-allah/ ]
6. GOD’S INDIRECT COMMUNICATION THROUGH HUMAN NATURE: Spahic
Omer [from: http://www.islamicity.org/11433/communicating-with-allah/ April 12, 2017] continues, saying that the
Qur’an indicates man is born with a God-given, natural understanding that he is not God,
and an inclination toward doing and being good:
“Lastly, Allah communicates, to some extent, with man through his fitrah as well. The fitrah is the
natural disposition, inclination and sound human nature that Allah instilled in mankind. According to a
verse from the Qur’an (below), Allah took from the loins of Adam his progeny like tiny particles, and
made them testify concerning themselves that He was their Creator and Master. Every newborn in this
world is born with this covenant and affirmation.”:
“When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and
made them testify concerning themselves, (saying): ‘Am I not your Lord (who cherishes and
sustains you)?’- They said: ‘Yea! We do testify!’ (This), lest ye should say on the Day of Judgment:
‘Of this we were never mindful’" (Sura 7:172)
“That means that everyone is born with the natural inclination towards Islam as the ultimate truth and so,
the only religion with Allah; the natural inclination -- or pure human nature -- which Allah instilled in all people on
the day of the covenant. In their capacity as the creation and mere servants, all humans are born with the
inclination towards their Creator, Master and Sustainer. Everyone is initially free of any false beliefs, and
will always enjoy a disposition towards goodness and sound beliefs -- regardless of his adopted behavioural
patterns -- while at the same time innately disliking evil, deceit and falsehood.”
7. GOD’S INDIRECT COMMUNICATION THROUGH MUHAMMAD’S LIFE:
Muslims believe that God also communicates through the pattern of conduct of
Muhammad ‘s life, which is called the “Sunnah.” This is based on both collected traditions
(“Hadith”) of his teachings, deeds, permissions and disapprovals as well as on written histories
of his life. There is a good deal of disagreement as to the authenticity of many of the traditions,
but they are very important because Muslims believe Muhammad’s life-pattern was given
to them by divine inspiration. Following the example of Muhammad’s life and practices
is therefore very important to Muslims.
“Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in
Allah and the Final Day, and who engages much in the Praise of Allah.” (Sura 33:21)
THE BIBLE:
The following are vehicles by which God has communicated to us:
Love – God’s Communication Within Himself Before Creation
Nature – God’s Indirect Communication In Creation
Voice & Appearances – God’s Direct Communication To Some People
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Books – God’s Indirect Communication To Mankind Through Many Prophets
Jesus – God’s More Direct Communication; His Living Word in Human Flesh
The Holy Spirit – God’s Direct, Indwelling Communication In Believers
1. LOVE – GOD’S COMMUNICATION WITHIN HIMSELF BEFORE CREATION:
God exists in community (Tri-unity) within Himself from eternally. Before He created Adam He was
always communicating love within Himself:
[Jesus prayed] “And now, Father, glorify me in your own presence with the glory that I had with you before the
world existed ... you loved me before the foundation of the world.” (John 17:5,24)
Jesus is God’s eternal Word and as such He is eternally within that communication:
“Forever, O LORD, your word is firmly fixed in the heavens.” (Psalm 119:89)
2. NATURE – GOD’S INDIRECT COMMUNICATION IN CREATION: All things were
created by God speaking them into being, i.e., by His Word/Command, as is seen repeatedly in
the first chapter of Genesis and also elsewhere in the Bible:
“In the beginning, God created the heavens and the earth. ... And God said, “Let there be light,” and there was
light… And God said, “Let there be … And God said …” (Genesis 1:1,3,6,9)
“By the word of the LORD the heavens were made ….” (Psalm 33:6)
“… the earth was formed out of water and through water by the word of God.” (2 Peter 3:5)
In His creation God revealed to us a glimpse of His glory, omnipotence, handiwork, righteousness
and divine nature. This is only a glimpse and not enough to enable us to know Him intimately. It is
what theologians call “General Revelation”:
“For what can be known about God is plain to them, because God has shown it to them. For his invisible
attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the
creation of the world, in the things that have been made …” (Romans 1:19,20)
“The heavens declare the glory of God, and the sky above proclaims his handiwork.” (Psalm 19:1)
“The heavens proclaim his righteousness, and all the peoples see his glory.” (Psalm 97:6)
3. VOICE AND APPEARANCES – GOD’S DIRECT COMMUNICATION TO SOME
PEOPLE:
a. An Audible Voice: Usually God spoke to His messengers in their spirits, but a few
times He spoke directly in an audible voice:
1) Moses: “And when Moses went into the tent of meeting to speak with the LORD, he heard the voice
speaking to him from above the mercy seat that was on the ark of the testimony, from between the two
cherubim; and it spoke to him.” (Numbers 7:89)
2) Nation Of Israel: “Now Mount Sinai was wrapped in smoke because the LORD had descended on it in
fire … and the whole mountain trembled greatly ... Moses spoke, and God answered him in thunder.”
(Exodus 19:18,19) Later Moses reminded Israel: “And you came near and stood at the foot of the
mountain ... Then the LORD spoke to you out of the midst of the fire. You heard the sound of words,
but saw no form; there was only a voice ...” (Deuteronomy 4:11-13) “a voice whose words made the
hearers beg that no further messages be spoken to them ... At that time his voice shook the earth …”
(Hebrews 12:19,26)
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3) Elijah: “And after the earthquake a fire, but the LORD was not in the fire. And after the fire the sound of a
low whisper. And when Elijah heard it, he wrapped his face in his cloak and went out and stood at the
entrance of the cave. And behold, there came a voice to him and said, “What are you doing here,
Elijah?” (1 Kings 19:12,13)
4) Samuel: “Now Samuel did not yet know the LORD, and the word of the LORD had not yet been
revealed to him ... And the Lord came and stood, calling … “Samuel! Samuel!” … the LORD revealed
himself to Samuel at Shiloh by the word of the LORD.” (1 Samuel 3:7-10,21)
5) Jesus: “And a voice came from heaven, ‘You are my beloved Son; with you I am well pleased.’” (Mark
1:11); “… and a voice came out of the cloud, ‘This is my beloved Son; listen to him.’” (Mark 9:7); [Jesus
prayed:] “’Father, glorify your name.’ Then a voice came from heaven: ‘I have glorified it, and I will
glorify it again.’” (John 12:28)
b. Visual Appearances: God revealed Himself to some of the prophets in some visible
form such as a “man,” “the angel of the Lord,” a voice “standing,” a “flame of fire,” etc. or He
“appeared to them” in some form in a vision or dream. Those prophets did not see the full
revelation of God, which is beyond human endurance.
1) Adam & Eve: “And they heard the sound of the LORD God walking in the garden in the cool of the
day, and the man and his wife hid themselves ...” (Genesis 3:8)
2) Abraham: “And the LORD appeared to him … as he sat at the door of his tent ... He lifted up his eyes
and looked, and behold, three men were standing in front of him … he ran from the tent door to meet
them and bowed himself … So the [two] men turned from there and went toward Sodom, but Abraham
still stood before the LORD [the 3rd “man”]…” (Genesis 18:1,2,22)
3) Jacob: “God appeared to Jacob again … And God said to him, ‘…I am God Almighty: be fruitful and
multiply … The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your
offspring after you.’ Then God went up from him ...” (Genesis 35:9-13)
4) Moses: “Now Moses was keeping the flock of his father-in-law … And the angel of the LORD appeared
to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it
was not consumed … God called to him out of the bush, ‘Moses, Moses!’ And he said, ‘Here I am.’
Then he said, ... ‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of
Jacob.’...” (Exodus 3:1-6)
5) Isaiah: “… I saw the Lord sitting upon a throne, high and lifted up … And I said: ‘Woe is me! For I am
lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes
have seen the King, the LORD of hosts!’” (Isaiah 6:1-5)
c. Face To Face: God spoke “face to face” with only two prophets - Moses and Jesus (the
“prophet like” Moses – See Deuteronomy18:15):
Moses: “… If there is a prophet among you, I the LORD make myself known to him in a vision; I speak with
him in a dream. Not … my servant Moses ... With him I speak mouth to mouth, clearly, and not in
riddles, and he beholds the form of the LORD ...” (Numbers 12:6-8); “So Moses … rose early in the
morning and went up on Mount Sinai ... The LORD descended in the cloud and stood with him there,
and ... The LORD passed before him … And Moses quickly bowed his head toward the earth and
worshiped.” (Exodus 34:4,5,8); “there has not arisen a prophet since in Israel like Moses, whom the LORD
knew face to face …” (Deuteronomy 34:10) [The book of Deuteronomy was written long before Jesus was born];
“… that he may send the Christ appointed for you, Jesus … about which God spoke … long ago. [See
Deuteronomy18:15] Moses said ‘The Lord God will raise up for you a prophet like me from your brothers.
You shall listen to him in whatever he tells you.” (Acts 3:20-22)
Jesus: “All things have been handed over to me by my Father, and no one knows the Son except the
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Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal
him.” (Mathew 11:27); “… I am in the Father and the Father is in me … The words that I say to you I do
not speak on my own authority, but the Father who dwells in me does his works.” (John 14:10);
“Father, I desire that they … may be with me where I am, to see my glory that you have given me
because you loved me before the foundation of the world.” (John 17:24)
4. BOOKS – GOD’S INDIRECT COMMUNICATION WITH MANKIND THROUGH
MANY PROPHETS: God chose a number of people to serve Him as prophets and apostles.
God chose to give mankind a greater revelation of Himself through the books He inspired these
messengers to write; namely the 66 “books” of the Old and New Testaments.
[See section C. below regarding God’s inspiration of books & section D. regarding the content of books]
5. JESUS – GOD’S MORE DIRECT COMMUNICATION, HIS LIVING WORD IN
HUMAN FLESH: In the further progressive development of His revelation to mankind God
chose to speak to us in His “Son,” our Lord Jesus. He is God’s Eternal Word, Who came to live
among us in order to communicate with us in a more direct and more understandable way:
“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last
days he has spoken to us by his Son … through whom also he created the world. He is the radiance of the
glory of God and the exact imprint of his nature ...” (Hebrews 1:1-3)
But how could God have a “Son”? And if He does have a son and sends him to live among us,
how could God reveal Himself to us that way?
First of all, because God’s Word is eternal …
“Forever, O LORD, your word is firmly fixed in the heavens.” (Psalm 119:89)
… and only God is eternal, therefore God’s eternal Word and God Himself obviously are
One.
Secondly, because there is only one God and Jesus repeatedly said He came out from God,
Whom He called His Father, …
“Jesus said to them, ‘… I proceeded forth and have come from God, for I have not even come on My own
initiative, but He sent Me.” (John 8:42 – NASB)
“For I have come down from heaven …” (John 6:38)
“I and the Father are one.” (John 10:30)
… therefore He is called God’s “only (one-of-a-kind) Son,” the Living Communication of
Himself to live among us in human flesh.
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the
Father, full of grace and truth.” (John 1:14)
6. THE HOLY SPIRIT – GOD’S MOST DIRECT COMMUNICATION, INDWELLING
ALL BELIEVERS: There is only one way God could speak to us more directly than by
becoming one of us and living among us, and that is by living IN us. God has chosen to give
each person who receives Christ as Savior the gift of His Holy Spirit to live in us. “God is Spirit”
(John 4:24), the Holy Spirit is “God’s Spirit” (Romans 8:15) and the Holy Spirit is “the Spirit of
Christ” (Romans 8:9 & Colossians 1:27), Who lives in us forever (John 14:16,17):
“God is spirit, and those who worship him must worship in spirit and truth.” (John 4:24)
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“So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he
adopted you as his own children. Now we call him, ‘Abba, Father.’” (Romans 8:15 - NLT)
“You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not
have the Spirit of Christ does not belong to him.” (Romans 8:9)
“… the glory of this mystery, which is Christ in you, the hope of glory.” (Colossians 1:27)
[Jesus said] “And I will ask the Father, and he will give you another Helper, to be with you forever, even the
Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for
he dwells with you and will be in you (John 14:16,17)
He teaches us and reminds us of all that Jesus said (John 14:26). He empowers us to live and
witness for Christ (Acts 1:8), guides us (John 16:13) through all of God’s words in the Bible. He
assures us that we have eternal life (Romans 8:16) by putting His seal of guarantee in our hearts
(Ephesians 1:13,14). And He produces His own fruit in our lives (Galatians 5:22,23):
“But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring
to your remembrance all that I have said to you.” (John 14:26)
[Jesus said] “you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in
Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
“When the Spirit of truth comes, he will guide you into all the truth” (John 16:13)
“The Spirit himself bears witness with our spirit that we are children of God, and if children then heirs …”
(Romans 8:16)
“In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were
sealed with the promised Holy Spirit, who is the guarantee [down payment] of our inheritance until we
acquire possession of it, to the praise of his glory.” (Ephesians 1:13,14)
“the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, selfcontrol; against such things there is no law.” (Galatians 5:22,23)
C. GOD’S REVELATION/ INSPIRATION:
ISLAM:
1. WORDS USED IN ARABIC: The English word, “inspiration” literally means “to breathe
into.” The Arabic words, “wahih” (or “wahyun”) and “ilham” which Yusuf Ali frequently
translates as “inspiration” are, in most cases, better translated “revelation,” because they
usually mean a message from God revealed by dictation through an angel to a prophet to be
recited verbatim to the people, rather than a message breathed into his heart and mind for him
to communicate to the people through his own words guided by God’s Spirit, as seen in the
Bible. In Yusuf Ali’s translation we find the words “inspiration,” “inspire” or “inspired” a total of
41 times while 4 other Muslim translators use “inspiration,” “inspire” or “inspired” a total of only
1 to 5 times. Instead they use the words “revelation” or “revealed” as seen below.
2. DIFFERENT MODES OF REVELATION:
a. Three Different Modes? A pivotal verse in the Qur’an says:
“It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil,
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or by the sending of a messenger [angel] to reveal … And thus have We, by Our Command, sent
inspiration to thee [Muhammad] …” (Sura 42:51,52 – Yusuf Ali)
Do these verses list three distinct modes of inspiration/revelation, or only one? At first
glance they would seem to mean something like the following:
It is not possible that Allah should speak to any human being directly, but only by revelation from
behind a veil through an angel (Gabriel).
But Yusuf Ali’s notes on these two verses show three distinct modes:
#4598 = “… Three ways are mentioned: (1) Wahyun [Arabic], Inspiration; (2) from behind a veil; and (3) by the sending of a
Messenger … Wahyun, inspiration, is interpreted to be of two kinds: (a) a suggestion thrown by God into the heart or
mind of man, by which man understands the substance [but not the exact words] of the Message … and (b) verbal or literal
inspiration, by which the actual words of God are conveyed in human language … the latter is held to be of
superior degree, only vouchsafed to the greater Prophets, while the former may be given … to other men of spiritual
insight, who have not attained the degree of prophethood …”
#4599 = “Behind a veil: Not, of course a material veil … but the mystic Veil of Light, or 70,000 Veils of Light …“ [see Sura 24:35]
#4600 = “Messenger: Rasul: the angel Gabriel, through whom the revelations were given to the holy Prophet ...”
Dr. Bilal Philips in https://blog.islamiconlineuniversity.com/question/category-and-mode-ofrevelation/ also says three modes or categories of God’s revelation:
“1. Inspirations from true dreams”
“2. Direct communication from Allah from behind the veil of light”
“3. By the agency of Messengers, the Angels that carry revelation, particularly the angel Gabriel”
I understand #1. to be inspired guidance through “true” dreams, given to individuals for
themselves as distinct from revelation to mankind.
I believe #2. seems to refer to words given in visions to some prophets without actually
seeing God.
And I believe #3. is speaking of revelations through angels given to prophets to be given
to all mankind.
b. Different Classes of Prophets? The quotes above speak of “superior”
prophets, and we have already seen in part B. that some prophets are called
“Apostles” whereas most are called only “prophets.” This is also confusing since the
Qur’an says “We make no distinction between them:”
“… ‘We make no distinction (they say) between one and another of His messengers.’ …" (Sura 2:285)
“We believe in Allah … and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We
make no distinction between one and another among them ...’" (Sura 3:84)
c. Direct Communication By God Only To Moses: The following verses not only
say God elevated some prophets above others but they also say Moses was the only
prophet to whom God spoke directly (instead of through an angel).
“Those messengers We endowed with gifts, some above others: To one of them [Moses] Allah spoke;
others He raised to degrees (of honour) ...” (Sura 2:253) [Y.A.’s note #289 = “… To Moses God spoke in
clouds of glory …”]
“Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah
spoke direct” (Sura 4:164)
d. Inspiration Of Lesser Prophets: The Qur’an speaks of God inspiring people with
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revelation other than books sent for all mankind. These may be personal messages of
guidance meant only for them or for their extended community. The names I have
underlined in the following verses are people inspired by God, but about whom there is no
mention of their receiving a book from God:
“We have sent thee [Muhammad] inspiration, as We sent it to Noah and the Messengers after him: we sent
inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and
Solomon, and to David We gave the Psalms.” (Sura 4:163)
“Say: ‘We believe in Allah, and in what has been revealed to us and what was revealed to Abraham,
Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets,
from their Lord ...’" (Sura 3:84)
3. QUR’AN TO BE RECITED VERBATIM: Islam teaches that the Qur’an was dictated
to Muhammad by the angel Gabriel to be memorized and recited verbatim to his people and
then likewise recited by them. The word “Qur’an” means recitation:
“Recite (O Muhammad) what has been revealed to you of the Book (the Qur'an), and perform As-Salat
(Iqamat-as-Salat) ...” (Sura 29:45 – Mohsin Khan)
[God speaking to Muhammad] “And recite (and teach) what has been revealed to thee of the Book of thy Lord:
none can change His Words ...” (Sura 18:27)
4. REVELATION SENT DOWN IN ARABIC: The only accommodation in God’s
communication to humanity is that He sent His messages in the native language of each
prophet. In the case of the Qur’an it was sent in Arabic:
“We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom).” (Sura 43:3)
“Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its
verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab)? …" (Sura 41:44)
From all this I have concluded two things:
First, that in Islam God’s mode of revelation (what Yusuf Ali mistakenly calls, “inspiration”)
is better described as “dictation” According to Islam, God has not sent any message to
humanity by putting it in the mind and heart of a prophet for him to pass on to his people using his
own personality and words. No doubt this is meant to elevate God’s power, but in fact it
diminishes it, because it means He could not enable a human prophet to use the right words in
spite of the limitations of his human understanding.
Second, that those men called “prophets” were simply messengers passing on dictated
messages, and not really prophets whose minds and hearts were inspired by God to
communicate messages using their own personalities and words.
THE BIBLE:
1. THE MEANING OF “INSPIRATION:” The word, “inspiration” literally means to
“breathe into.” God’s usual way of communicating with humanity was to inspire the minds
and hearts of His prophets with the messages He wanted spoken and/or written down. Each
prophet was “carried along” (guided and enabled) by God’s Holy Spirit so that each word was
correct and given by God even though it came through the prophet’s own personality,
vocabulary and culture. God’s method of inspiration was not to dictate words or to have angels
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dictate words to His prophets. Instead He enabled and empowered them as they wrote using
their own language, vocabulary and thoughts.
“… no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever
produced by the will of man, but men spoke from God as they were carried along by the Holy
Spirit.” (2 Peter 1:20,21)
“these are the last words of David: The oracle of David, the son of Jesse, the oracle of the man who was
raised on high, the anointed of the God of Jacob, the sweet psalmist of Israel: ‘The Spirit of the LORD
speaks by me; his word is on my tongue.’” (2 Samuel 23:1,2)
[God said to Isaiah] “And I have put my words in your mouth …” (Isaiah 51:16)
“… the words that the LORD of hosts had sent by his Spirit [Spirit of God; not angel] through the former
prophets.” (Zechariah 7:12)
The prophets probably thought they were writing their own ideas, but in fact those words and
thoughts were actually “breathed out” by God’s Holy Spirit, even though they came through the
thinking and choice of words of each of His prophets in their own native language, using their
own cultural expressions. The result was God’s unchangeable message to mankind according
to His eternal will:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in
righteousness,” (2 Timothy 3:16)
In some cases God inspired one of His prophets to write the words He had given to another
prophet. For example, Moses was inspired to write down the words God had spoken many
years earlier to Adam, Noah, Abraham, Joseph and others.
Many times they themselves did not fully understand what they were writing:
“… the prophets who prophesied about the grace that was to be yours searched and inquired carefully,
inquiring what person or time the Spirit of Christ in them was indicating when he predicted the
sufferings of Christ and the subsequent glories.” (1 Peter 1:10,11)
Some devout believers were suddenly empowered by God’s Holy Spirit, Who enabled them to
speak extemporaneously and prophetically:
“Now there was a man in Jerusalem, whose name was Simeon … and the Holy Spirit was upon him … And he
came in the Spirit into the temple, and when the parents brought in the child Jesus … he took him up in his
arms and blessed God and said … ‘my eyes have seen your salvation that you have prepared in the
presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.’”
(Luke 2:25-32)
Others were empowered by God to speak prophetically without realizing it:
“… Caiaphas, who was high priest that year, said to them, ‘You know nothing at all. Nor do you understand
that it is better for you that one man should die for the people, not that the whole nation should perish.’ He
did not say this of his own accord, but being high priest that year he prophesied that Jesus would
die for the nation,” (John 11:49-51)
The fact that the Bible is the Word of God is seen by the phrases, “thus says the Lord” (415
times), “God said” (53 times) and “the word of the Lord” (256 times).
This is another example of God enabling people to partner with him in doing His work
2. NOT DICTATION: God does not treat His servants as robots, and His way of
communicating with us is not emotionally sterile. He does not simply “send down” dictated
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messages dispassionately and indirectly to humanity through several layers of intermediaries
(Mother of the Book, Angel Gabriel, prophets, books), while He Himself sits on His throne.
Instead God “comes down” in His Spirit to work for and to speak to mankind in more direct and
personal ways:
“Oh, that you would burst from the heavens and come down! How the mountains would quake in your
presence! As fire causes wood to burn and water to boil, your coming would make the nations tremble.
Then your enemies would learn the reason for your fame! When you came down long ago, you did
awesome deeds ...” (Isaiah 64:1-3 - NLT)
3. DIFFERENT MODES OF INSPIRATION: Although God’s usual way of
communicating with mankind is to inspire His prophets to write books, He has used a variety
of different ways to communicate with mankind:
“Long ago, at many times and in many ways, God spoke to our fathers by the prophets,” (Heb. 1:1)
a. God Has Communicated By Inspiring Prophets To Write Books
(Described Above). The main way God continues to communicate with mankind is
through the books of the Bible (see section D. below for content).
b. God Has Communicated By Speaking Words Directly To Some
Prophets. Sometimes, however, instead of inspiring His prophets to write books, God
chose to speak words directly and have the prophet record them verbatim. Sometimes
these words were in an audible voice and sometimes in a vision or dream. Although this
was not His usual way, there are many instances of this. Accounts of these events are
contained in the books God inspired: For example:
“And the Lord said to Moses, ‘Write these words ...’” (Exodus 34:27)
1) “The Word Of The Lord Came.” Over 100 times we read that “the Word of the
Lord came to” a prophet (Abraham, Samuel. Nathan, Gad, Solomon, Jehu, Elijah,
Isaiah, David, Shemiah, Jeremiah Ezekiel, Jonah, and Zechariah are named). Here is
one example:
“After these things the word of the LORD came to Abram in a vision: “Fear not, Abram, I am your
shield; your reward shall be very great.” (Genesis 15:1)
2) The Lord Himself “Appeared.” Fourteen times we read that the Lord Himself
appeared to His servants (Abraham, Isaac, Jacob, Moses, Solomon, and the people
of Israel are mentioned) revealing Himself to them. For example:
“Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there
an altar to the Lord, who had appeared to him.” (Genesis 12:7)
3) The Lord “Came Down.” We also read eleven times that the Lord came down to
speak to His people. In the Qur’an He “sent down” but in the Bible He “came down!”
“The Lord came down on Mount Sinai, to the top of the mountain. And the Lord called Moses to the
top of the mountain, and Moses went up.” (Exodus 19:20)
“You came down on Mount Sinai and spoke with them from heaven and gave them right rules and
true laws, good statutes and commandments” (Nehemiah 9:13)
(It is significant that Jesus several times said He “came down” from heaven!)
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4) God Wrote With His Finger. When God gave the children of Israel the ten
commandments He Himself wrote them with His finger on stone tablets, which Moses
later put into the Ark of the Covenant:
“And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the
testimony, tablets of stone, written with the finger of God.” (Exodus 31:18)
“And he declared to you his covenant, which he commanded you to perform, that is, the Ten
Commandments, and he wrote them on two tablets of stone.” (Deuteronomy 4:13)
c. God Also Has Communicated To His Prophets Through Angels And
Visions:
1) God Also Spoke His Words Through Angels. Many times God spoke through
angels to a prophet who recorded it in a book. God sent angels to speak to Abraham,
Hagar, Jacob, Moses, Daniel, Mary and Joseph. Here is what God said to Zechariah the
father of John the Baptist (Yahyah in Arabic):
“But the angel said to him, ‘… your prayer has been heard, and your wife Elizabeth will bear you a
son, and you shall call his name John ... for he will be great before the Lord … And he will
turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and
power of Elijah … to make ready for the Lord a people prepared.’” (Luke 1:13-17)
2) God Spoke In Visions. Sometimes God communicated His words to the prophets
through visions. God gave visions to many of his servants, such as Abraham, Samuel,
Nathan, Isaiah, Jeremiah, Ezekiel, Daniel, Obadiah, Nahum, Zechariah, Peter, James,
John, Ananias, Paul and John:
“I spoke to the prophets; it was I who multiplied visions, and through the prophets gave parables.”
(Hosea 12:10)
[The book of Revelation is a vision given to John] “And to the angel of the church in Smyrna write: ‘The words
of the first and the last, who died and came to life ...’” (Revelation 2:8)
In conclusion, whether God spoke directly, through an angel or by inspiring a
prophet, all the words of the Bible are really God’s Words. God Himself is speaking to
us conveying His love, desires and instructions for our benefit.
D. CONTENT OF GOD’S COMMUNICATION:
ISLAM: In Islam, God’s communication with mankind is indirect and does not involve the
communication of God Himself, but only of His dictated will.
1. THE FORMAT OR STYLE OF THE QUR’AN: The Qur’an is in a lecture format,
condemning, commending and recounting events of the past as examples.
a. God Speaking In First Person: Usually the Qur’an is written in the first person (“... Call to
mind the favour which I bestowed upon you …”) with God speaking. (The first Sura is an exception
since it is written entirely in the third person about God, such as. “Praise be to God …”). God
frequently refers to Himself in the honorific plural as “We” (“To thee have We granted …”) or
“Our” (“… who reject Our signs …”).
b. Addressed To Muhammad (Through Gabriel): Most of the words of the Qur’an are
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God speaking to Muhammad, His messenger: (“It is We Who have sent down the Qur’an to thee
[Muhammad] ...” – Sura 76:23).
c. Addressed Indirectly To People Through Muhammad: And most of the Qur’an is God
telling His messenger what to say to his people: (“Say [to the people]: ‘Nothing will happen to us except
what Allah has decreed for us: He is our protector’ …" – Sura 9:51).
d. Using The Lives Of Prophets As Examples: Many times incidents in the lives of
prophets are used as examples of faith and good deeds, but no sin of any prophet is
specifically mentioned (although sometimes hinted at) in the Qur’an.
e. Threatening Judgment And Promising Paradise: Hundreds of verses contain
warnings of hell fire for unbelievers and hypocrites, as well as promises of rewards in
Paradise for true believers who faithfully obey God.
2. WHAT THE QUR’AN SAYS ABOUT ITSELF: The Qur’an says a number of things
about itself, including its origin (from God, out of the Mother of the book, through the angel
Gabriel), its nature (incorruptible, true, un-duplicable, etc.), its purpose (to verify and repeat
what God said through the previous books and messages, etc.).
[See Appendix 14 for a list of 40+ things the Qur’an says about itself.]
3. OTHER FACTS AND BELIEFS ABOUT THE QUR’AN:
a. The Meaning Of The Name: The word Qur’an means “recitation,” and it claims to
be God’s Word, dictated by the angel Gabriel to Muhammad for him to memorize and recite
to the people. I assume it was meant to be a recitation, not a book.
b. The Suras Of The Qur’an Are Not In Chronological Order. The Suras are
generally in order of length, from the longest to the shortest, which is almost the opposite of
the historical order in which they were presented (recited) by Muhammad. The early Suras
when Muhammad was in Mecca were short and then later when he moved to Medina they
became longer and longer.
c. The Qur’an Is A Little Larger Than The New Testament.
d. The Qur’an Was Received Over A Period Of 23 Years. The first portion of
the Qur’an (Sura 96:1-5) was received in the year 610 and others followed for 23 years until
Muhammad's death in 632. Muhammad recited each new portion to his followers, who
memorized them, and some wrote them down.
e. Muslims Believe That The Qur’an Cannot Be Translated. There are a
number of translations into English, but they are considered “explanations” or
“commentaries” rather than translations. The authentic Qur’an is only in Arabic.
f. The Qur’an Cannot Be Changed. The Qur’an teaches that God’s Word cannot be
changed, but Muslims teach that God protects only the Qur’an from any change, not the
previous books, i.e.,Taurat, Zabur, Injil (books of the Bible).
g. The Style Of The Qur’an Is A Beautiful Prose, Which Is Chanted. It is
often referred to as poetic, but without rhyme. The Arabic of the Qur’an has become the
worldwide standard for classical Arabic.
h. The official Written Qur’an: At the command of Abu Bakr and Uthman (the 1st &
3rd Caliphs) Zayd-ibn-Thabit, one of Muhammad's secretaries, compiled the official written
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Qur’an from the memories of Muhammad's companions and from some portions written
down by some of His followers. This process was completed about 20 years after the death
of Muhammad. Four official copies were made and all previously written portions were
burned at the order of Uthman. Some Hadith (traditions) mention variant readings and parts
of the oral Qur’an that were left out.
i. The “Law Of Abrogation:” According to Islam, as Muhammad received the
portions of the Qur’an by revelation through the angel Gabriel, a new portion often
contained a verse or passage which seemed to contradict, cancel or abrogate something
previously received. This has created a problem for Muslims. Some scholars say as many
as 1000 verses are affected. To explain these seeming contradictions the following verses
were given to show God’s power over all by superseding an earlier verse with a “better”
one:
"None of our revelations (verses) do we abrogate or cause to be forgotten, but we substitute something
better or similar … God hath power over all things?" (Sura 2:106)
"God doth blot out or confirm what he pleaseth. With Him is the Mother of the Book." (Sura 13:39)
"… we substitute one revelation for another, - and God knows best ..." (Sura 16:101)
[Although all Muslim scholars believe that God abrogated some earlier verses by
substituting later verses with new teaching, there is a great difference of opinion among
them as to which verses supersede which verses. However, most are agreed that (for
example) Sura 9:5, (called "the verse of the sword") supersedes most of the previous
teaching about jihad. Some believe it abrogates as many as 111 previous verses.
Nevertheless, many today quote the previous abrogated verses for the purpose of
validating their perception of Islam being a peaceful religion. Thus liberal Muslim leaders,
especially here in the west, are teaching what could be called "the Islam of Mecca" (where
Muhammad lived in his earlier days) with its emphasis on nonviolence and tolerance. At the
same time, "the Islam of Medina" (where he lived later), with its more totalitarian, violent
nature is what is being practiced and taught by more radical Muslims in much of the Muslim
world.]
j. The Most Serious Conflicts With The Bible:
i) denial of the death of Christ by crucifixion (and no mention of his resurrection)
ii) denial of the deity of Christ
iii) rejection of the trinity and distorting it to be God, Mary and Jesus their son
iv) confusion regarding the Holy Spirit (most think he is the angel Gabriel)
v) many differences in the story of creation and in many other events
k. Power In The Words Of The Qur’an: According to popular belief, putting a copy
of the following “throne verse” (Sura 2:255) on the wall of a home protects it from all evil and
harm:
“Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor
sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence
except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind
them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend
over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for
He is the Most High, the Supreme (in glory).” (Sura 2:255)
Another popular belief (from the Hadith) is that just reciting the Qur’an in Arabic, with or
without understanding, brings special blessing:
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“Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be
multiplied by ten ...” (from Hadith of At-Tirmithee)
The word translated, “reads” in the above quotation (and in 16:98 below) has more the
meaning of “recite” than to read with understanding. Also it is believed reciting the Qur’an
can bring healing and protection to believers:
“We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who
believe: to the unjust it causes nothing but loss after loss.” (Sura 17:82)
“When thou dost read the Qur'an, seek Allah's protection from Satan ...” (Sura 16:98)
l. Interpretation Is Left To Early Leaders & Scholars. Comparatively few
Muslims today read the Qur’an to understand or interpret its meaning. Usually those who
“read” the Qur’an are only reciting it from memory, having memorized it in Arabic (which for
most Muslims is a foreign language). Muslim teachers and scholars seldom try to interpret
the Qur’an themselves, but instead study and quote the interpretations of highly respected
leaders of the early years of Islam. Any teacher or leader who tries to present a different
interpretation other than that taught by the early leaders is risking being branded a heretic.
THE BIBLE: The content of the Bible is quite different from that of the Qur’an. The Qur’an
was written mostly in the first person (God speaking to Muhammad), came through one person in
one language and was completed in a period of only 23 years. The Bible, on the other hand, was
written mostly in the third person (prophets speaking about God), came through many different
prophets in three different languages and was completed over a period of almost two thousand
years. For that and other reasons Muslims feel that the Bible does not sound like the Word of
God.
Here Are Some Things About The Content Of The Bible:
1. VARIETY OF BOOKS IN THE BIBLE: The 66 books of the Bible are in a variety of
styles and have a variety of content:
There are 39 books in the Old Testament including the 5 books of the Torah (“Taurat” in
Arabic), the book of Psalms (“Zaboor” in Arabic) and 33 other books of the prophets. There are
27 “books” in the New Testament (“Injil” in Arabic), 5 of which are written as histories, 20 as
letters, 1 a theological treatise (Hebrews) and 1 a vision (Revelation).
Those 66 “books” are of varying length – from very long books like Isaiah and the Gospel of
Matthew to shorter letters written to individuals like Titus or to churches like Philippians. Some
of them are records of history like Genesis and Joshua, collections of laws like Leviticus
and Deuteronomy, books of poetry like Psalms and Song of Solomon, records of wise
sayings like Proverbs and Ecclesiastes, quotations of prophecies like Jeremiah and
Malachi, letters of teaching like Ephesians and Romans, laments like Lamentations, studies
of philosophy like Job, descriptions of visions like Revelation, and listings of songs of
worship like Psalms:
2. WRITERS, TIME PERIOD AND LANGUAGES OF THE BIBLE: The 66 books of
the Bible were written over a period of some 1560 years in three different languages (Hebrew,
Aramaic & Greek), which were the native languages of more than 40 different prophets from a
wide variety of backgrounds and professions (shepherds, fishermen, clerks, priests, teachers,
doctors, kings, tax collectors, farmers, magistrates, etc.). Only some of those books contain
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information as to the identity of the prophet God used to write that book. The human
instrument is not important; only God’s Word is important. All of the prophets (except Jesus)
committed some sins, and many of them are described in all honesty, showing that God can
and does use sinful, weak human beings who are committed to serving Him.
3. MESSAGE OF THE BIBLE: The Communication Of:
- Who God Is, including His Works (His Power), His Words (His Will) and His Ways (His
Character)
- What The Condition Of Mankind is - The Fallen Nature Of Mankind
- How We Can Be Saved From God’s Just Judgment On Our Sin.
a. Who God Is:
1) Describing God’s Works: The Bible tells us of the many aspects of God’s
omnipotent creation & re-creation. [See Chapters 2 & 10 – Power of God & Work of God]
2) Communicating God’s Words: The Bible reveals to us God’s love and will for us.
He does that through the examples of His dealing with people throughout history, His
laws, the many covenants He has made with people, and most importantly, through His
plan of salvation for all mankind.
God created us in His own image in order that we might have an eternal relationship
with Him, and so He has revealed His thoughts and plans to us:
“How precious to me are your thoughts, O God! How vast is the sum of them!” (Psalm 139:17)
“… he who forms the mountains … declares to man what is his thought …” (Amos 4:13)
“the Lord GOD does nothing without revealing his secret to his servants the prophets.” (Amos
3:7)
3) Revealing God’s Ways: While the Qur’an emphasizes God’s power and the
greatness of God’s works, the Bible emphasizes His “ways.”
Included in God’s ways are His Attributes, Motivations, Judgments, Emotions,
Thoughts And Purposes. His behavior and being reveal Who He is. Our desire should
be to follow His ways and be like Him:
“who also do no wrong, but walk in his ways!” (Psalm 119:3)
“I will meditate on your precepts and fix my eyes on your ways.” (Psalm 119:15)
“… give me life in your ways.” (Psalm 119:37)
“Make me to know your ways, O LORD; teach me your paths.” (Psalm 25:4)
“Yet they seek me daily and delight to know my ways … they ask of me righteous judgments; they
delight to draw near to God.” (Isaiah 58:2)
b. What The Condition Of Mankind Is: Throughout the Bible there is a constant
narrative of the sinfulness of mankind – of us, the descendants of Adam:
After Adam & Eve’s rebellion against God:
“And to Adam he said … ‘cursed is the ground because of you … till you return to the ground, for out
of it you were taken; for you are dust, and to dust you shall return.’” (Genesis 3:17,19)
In the days of Noah:
“The LORD saw that the wickedness of man was great in the earth, and that every intention of the
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thoughts of his heart was only evil continually.” (Genesis 6:5)
In the days of King David:
“The fool says in his heart, ‘There is no God.’ They are corrupt, they do abominable deeds; there is
none who does good. The LORD looks down from heaven on the children of man, to see if there
are any who understand, who seek after God. They have all turned aside; together they have
become corrupt; there is none who does good, not even one.” (Psalm 14:1-3)
In the days of Jesus’ apostles:
“for all have sinned and fall short of the glory of God” (Romans 3:23)
c. How We Can Be Saved From God’s Just Judgment On Our Sin.
[See Chapters 8a & 8b – God’s Forgiveness & Salvation]
4. ALL THAT WE NEED: The content of the Bible includes all that we need to understand
God and ourselves as well as to empower us to live godly lives:
“All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is
wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses
it to prepare and equip his people to do every good work.” (2 Timothy 3:16,17 - NLT)
E. GOD’S PURPOSES IN COMMUNICATING
WITH MANKIND:
ISLAM: We have already seen that God communicates with us through many vehicles, but
what is His purpose in that communication, according to Islam?
1. TO GIVE GUIDANCE: One of God’s primary purposes in communicating with mankind
is to give guidance:
“Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose
(portion) is not wrath, and who go not astray.” (Sura 1:6,7)
“O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in
the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a
(new) light and a perspicuous Book, - Wherewith Allah guideth all who seek His good pleasure to
ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them
to a path that is straight.” (Sura 5:15-16)
The following is from http://talkislam.com.au/the-purpose-of-life/:
“As Muslims we believe in the one and only Creator Allah ... He has sent many Messengers and Prophets to
guide humanity to the straight path ...”:
2. TO PROVIDE PEOPLE TO WORSHIP AND PRAISE HIM: Another one of God’s
primary purposes is so He might receive worship and service:
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“God has guided people to the purpose of life—worshipping Him and seeking His pleasure—by sending
His messengers, books and other means. But we have to want to please God to receive this guidance.”
(from: Sheima (author) at http://howtobeahappymuslim.com/?p=446)
“I have only created Jinns and men, that they may serve Me.” (Sura 51:56)
[Some translations say “worship” instead of “serve.”]
3. TO TEST MANKIND: God created mankind in order to test and see which of us will
choose to obey and live lives of faith and good deeds
“He Who created Death and Life, that He may try which of you is best in deed …“ (Sura 67:2)
BIBLE: Below are some aspects of God’s broad purpose in sending His Word to us, and we
know God’s purpose will be accomplished:
“For as the rain and the snow come down from heaven and do not return there but water the earth,
making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that
goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and
shall succeed in the thing for which I sent it.” (Isaiah 55:10,11)
1. TO REVEAL HIMSELF (HIS LIFE) TO US: Best of all, through His Word, God is
communicating Himself – His attributes and emotions – not just His power and will.
Amazingly that means He chose to stoop down to speak to us and to be with us so we
might know Him, being restored to His eternal fellowship [See chapter four]:
“I led them with cords of kindness, with the bands of love … and I bent down to them and fed them … for I am
God and not a man, the Holy One in your midst,” (Hosea 11:4,9)
[Jesus said] “For I have come down from heaven ... I am the living bread that came down from heaven. If
anyone eats of this bread, he will live forever.” (John 6:38,51)
“… the Son of God has come and has given us understanding, so that we may know him who is true;
and we are in him who is true … He is the true God and eternal life.” (1 John 5:20)
2. TO REVEAL AND CONDEMN OUR SIN:
“For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the
likeness of sinful flesh and for sin, he condemned sin in the flesh.” (Romans 8:3)
3. TO REVEAL HIS LOVE AND SALVATION FOR US [See chapter eight]:
“In this the love of God was made manifest among us, that God sent his only Son into the world, so that
we might live through him. In this is love, not that we have loved God but that he loved us and sent his
Son to be the propitiation for our sins ... And we have seen and testify that the Father has sent his Son
to be the Savior of the world.” (1 John 4:9,10,14)
4. TO SEND US HIS MESSAGE OF RECONCILIATION: His ultimate goal is that all
His people should be reconciled to Him and know Him personally:
“… God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in
Christ God was reconciling the world to himself, not counting their trespasses against them, and
entrusting to us the message of reconciliation.” (2 Corinthians 5:18,19)
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From all these purposes we see that God’s Word is a living scalpel which He uses to produce
His life in us. His basic purpose in sending His Word (both His written Word and Jesus) is
to operate on us, removing malignancy and bringing new life. His Word discerns the
motives of our hearts and produces His eternal life in us:
“For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul
and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”
(Hebrews 4:12)
“… the sword of the Spirit, which is the word of God,” (Ephesians 6:17)
“… when you received the word of God … you accepted it not as the word of men but as what it really is, the word
of God, which is at work in you believers.” (1 Thessalonians 2:13)
“since you have been born again, not of perishable seed but of imperishable, through the living and abiding
word of God;” (1 Peter 1:23)
F. GOD’S PRIMARY MESSENGER
(MUHAMMAD OR JESUS):
ISLAM:
Muslims believe God’s present guidance in Islam is based on three sources:
1) The Qur’an, considered the Word of God, conveyed through Muhammad,
2) The Hadith the word of the prophet (collections of reported teachings and practices of
Muhammad),
3) The Sunnah the example of the prophet. Muslims believe without the Hadith and Sunnah,
the Qur’an is insufficient for believers to practice Islam. (There are a few “Qur’an Only”
Muslims but others consider them heretics).
We have already looked at the Qur’an, so in this section we will look primarily at
Muhammad’s words and example in the Hadith and the Sunnah:
1. MUHAMMAD, GOD’S GREATEST MESSENGER: The Qur’an declares
Muhammad to be uniquely the “seal of the prophets,” “a universal messenger” (all others are
local, for one people) and one who has “an exalted standard of character:”
“Muhammad is … the Messenger of Allah, and the Seal of the Prophets …” (Sura 33:40)
“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them
(against sin) …” (Sura 34:28)
“And thou (standest) on an exalted standard of character.” (Sura 68:4)
The Qur’an offers only one proof that Muhammad is God’s prophet and final messenger – the
Qur’an itself:
“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a
Sura like thereunto ...” (Sura 2:23 – also 10:37,38 and 17:88)
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2. THE “HADITH” – COLLECTIONS OF TRADITIONS ABOUT THE WORDS
AND ACTIONS OF MUHAMMAD: Here are some facts about the Hadith, which is
supposed to be God’s guidance through His prophet:
a. Collectors Of The Hadith: The most reliable collections of thousands of traditions
about things Muhammad said, did, instructed or forbade were published about two hundred
years after Muhammad’s death. The most respected collections were made by scholars
named Bukhari and Muslim, in that order. Other collections (by Abu Dawud, al-Nasai, al
Tirimidhi, Ibn Naja) published during the same time are also highly respected, making up
the “six books” of hadith. These collections contain thousands of traditions in multiple
volumes (e.g., 7275 traditions in Bukhari’s nine volumes). There are other less respected
collections as well.
b. Value Of The Hadith: Muslim scholars reason that Muhammad, the prophet of God,
is the best interpreter of God’s Word (the Qur’an). So the best way to understand the
Qur’an is to study the Hadith. Also they teach that the prophet is the best example of how a
Muslim should live and we need to follow his example (Sunnah) as described in the Hadith
and in written histories of Muhammad’s life. Plus the Hadith contains many details of
practices in Islam, which amplify the more general instructions found in the Qur’an. Muslims
believe these traditions (Hadith) are inspired of God in a lesser sense than the Qur’an, and
are very basic to Islam. In a practical sense the Hadith has more effect on Muslims than the
Qur’an.
c. Reliability Of The Hadith: In an attempt to verify the accuracy (“sahih”) of a
tradition a chain (“asnad”) of reliable witnesses from Muhammad to the time of their writing
was sought by the collector. If anyone in that chain was not considered most reliable, the
tradition was rejected. However, there is wide disagreement among the collectors of Hadith
as to which traditions are most reliable and accurate. Bukhari collected and studied over
300,000 traditions being circulated in his day and rejected all but 7275 of them! All six of
the most respected collectors included traditions the others rejected and rejected some the
others accepted.
d. “Sacred Hadith”: There are a number (some say as many as 40) of traditions which
are considered sacred (“qudsi”) because they are contain the actual words of God
spoken to Muhammad by Gabriel. Curiously, why are they not included in the Qur’an?
Here is an example:
“Ibn Abbas reported: ‘The Messenger of Allah, peace and blessings be upon him, said:’ “Allah the Exalted
said: ‘The son of Adam has lied against me but he has no right to do so, and he has abused me but he has
no right to do so. As for his lie, it is his saying that I cannot recreate him as I did before ...’”’” (Sahih Bukhari
4212) [from http://www.faithinallah.org/forty-sacred-hadith-qudsi-english-arabic/#sthash.NPnn5yrr.dpuf]
3. THE SUNNAH: The Sunnah is the example of Muhammad, which we are to follow. It
includes how he lived his daily life – how he washed himself, how he fasted and how he broke
the fast during the month of Ramadan, how he treated people, how he performed the daily
prayers and many other details. These facts are found in many of the recorded traditions of the
Hadith and also in the historical accounts of his life.
THE BIBLE: Jesus is God’s primary messenger to us:
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“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days
he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the
world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe
by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on
high.” (Hebrews 1:1-3)
God’s purpose is more than revealing His invisible attributes in nature and sending His written
Word through His prophets. He wants to reveal Himself to mankind. So He came down to live
among us as a human being called Jesus the Messiah. Jesus is both God’s messenger and
God’s message to us. He is God’s eternal, living Word and therefore the only way we can know
God. He is the revelation of God to us and therefore He displays all of God’s attributes:
1. JESUS IS GOD’S ETERNAL, LIVING WORD (Communication), who was
eternally with God the Father and through whom the Father created everything:
“In the beginning, God created the heavens and the earth ... And God said, ‘Let there be light,’ and there
was light ... And God said ... And God said …” (Genesis chapter 1)
“In the beginning was the Word, and the Word was with God, and the Word was God … All things were
made through him, and without him was not any thing made that was made ... And the Word
became flesh and dwelt among us ....” (John 1:1-3,14)
That Word of God, Who was in the beginning with God, is called God’s “Son” because He
came out from the Father. He became a human descendant of Adam just like us; bone of our
bone and flesh of our flesh; in order to reveal Himself to us:
“Therefore he had to be made like his brothers in every respect …” “Consequently, when Christ came into
the world, he said … ‘a body have you prepared for me’” (Hebrews 2:17;10:5)
2. JESUS IS THE ONLY “WAY” WE CAN KNOW THE FATHER. Jesus, God’s
Son is the only one who can reveal the Father to us:
“Jesus said … ‘I am the way … No one comes to the Father except through me.‘“ (John 14:6)
“No one has ever seen God; the only Son … he has made him known.” (John 1:18 – RSV)
3. JESUS IS “GOD WITH US” AND THEREFORE THE ATTRIBUTES OF GOD
ARE FOUND IN HIM. [See Appendix 5 for details of God’s attributes found in Jesus]:
“… they shall call his name Immanuel” (which means, God with us).” (Matthew 1:23)
Philip, one of Jesus’ disciples said to him, “Lord, show us the Father [God], and we shall be satisfied.”
(John 14:8 – RSV). Our Lord Jesus’ answer to Philip is significant:
“Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the
Father. How can you say, ‘Show us the Father’? ...” (John 14:9)
Because Muslims do not believe that Jesus is God, but know that Christians do, they
often ask whether He ever said “I am God. Worship me”.
[See appendix 12 for an explanation of whether Jesus ever claimed to be God, and also an explanation of why He seemed to hide His
identity]
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G. GOD THE HOLY SPIRIT COMMUNICATES
WITH OUR SPIRITS:
ISLAM:
According to Islam, the Holy Spirit is the angel Gabriel through whom He sends His
messages to mankind. [see chapter 5, part B. & Chapter 17 Part A.]
THE BIBLE: God doesn’t just communicate through a spirit or angel, but He Himself is
Spirit and communicates as “the Spirit of God,” also called “The Holy Spirit.”
“God is spirit, and those who worship him must worship in spirit and truth.” (John 4:24)
1. GOD’S COMMUNICATION IN ALL BELIEVERS: Even though God has
communicated with us through nature, through His written Word in the books of the Bible and
through Jesus the Living Word of Life, our capacity to truly understand Who He is has largely
been hindered by our corrupted mind, spirit and will. Therefore before He ascended into
heaven Jesus promised that God would send us His Holy Spirit not just to live with us
but to live in and communicate with all believers:
“… the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know
him, for he dwells with you and will be in you … the Helper, the Holy Spirit, whom the Father will
send in my name, he will teach you all things and bring to your remembrance all that I have said to
you. ” (John 14:17,25,26)
Jesus is one with the Father and with His Spirit, and so He Who is usually called “The Holy
Spirit” is also called both “The Spirit of God” and “The Spirit of Christ:”
“You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does
not have the Spirit of Christ does not belong to him. (Romans 8:9)
Notice the progression of God’s communicating with mankind by His Spirit:
a. God’s Holy Spirit First Came On Old Testament Prophets To Empower
Them Temporarily For Certain Tasks:
[Moses] “But Moses said to him, “Are you jealous for my sake? Would that all the Lord's people were
prophets, that the Lord would put his Spirit on them!” (Numbers 11:29)
[Samson] “… the Spirit of the Lord rushed upon him, and the ropes that were on his arms became as
flax that has caught fire, and his bonds melted off his hands.” (Judges 15:14)
[David] “Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of
the Lord rushed upon David from that day forward ...” (1 Samuel 16:13)
b. God’s Holy Spirit Spoke Through Prophets Inspiring Them:
“Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of
David concerning Judas ...” (Acts 1:16)
“… they departed after Paul had made one statement: “The Holy Spirit was right in saying to your
fathers through Isaiah the prophet:” (Acts 28:25)
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“For no prophecy was ever produced by the will of man, but men spoke from God as they were carried
along by the Holy Spirit.” (2 Peter 1:21)
c. Now God’s Holy Spirit Lives In And Communicates With All Believers
To Enable Them To Live For And Serve Him:
1) Convicts And Brings To Repentance And Salvation:
“Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles,
“Brothers, what shall we do?” And Peter said to them, ‘Repent and be baptized every one of
you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the
gift of the Holy Spirit.’” (Acts 2:37,38)
“he saved us, not because of works done by us in righteousness, but according to his own mercy, by
the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5)
2) Assures Believers:
“The Spirit himself bears witness with our spirit that we are children of God,” (Rom. 8:16)
“Whoever believes in the Son of God has the testimony [witness] in himself ... And this is the
testimony, that God gave us eternal life, and this life is in his Son. Whoever has the Son has life …
I write these things to you who believe in the name of the Son of God, that you may know that
you have eternal life.” (1 John 5:10,12-13)
3) Empowers Believers (for witness, endurance, love, self-control, worship):
“But you will receive power when the Holy Spirit has come upon you, and you will be my
witnesses … to the end of the earth.”(Acts 1:8)
“… all filled with the Holy Spirit … to speak the word of God with boldness.” (Acts 4:31)
[Stephen] “But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus
standing at the right hand of God.” (Acts 7:55)
“… share in suffering for the gospel by the power of God,” (2 Timothy 1:8)
“… who worship by the Spirit of God and glory in Christ Jesus …” (Philippians 3:3)
“for God gave us a spirit not of fear but of power and love and self-control.” (2 Timothy 1:7)
“God is spirit, and those who worship him must worship in spirit and truth.” (John 4:24)
“When you are assembled in the name of the Lord Jesus … with the power of our Lord Jesus” (1
Corinthians 5:4)
“that according to the riches of his glory he may grant you to be strengthened with power through
his Spirit in your inner being,” (Ephesians 3:16)
4) Bears Spiritual Fruit In The Life Of Believers:
“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, self-control …” (Galatians 5:22,23)
5) Fellowships With Believers:
“The grace of the Lord Jesus Christ, and the love of God, and the communion [fellowship] of the Holy
Ghost, be with you all.” (2 Corinthians 13:14 – KJV)
6) Gives Spiritual Gifts To Believers For Ministry To Others:
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“Now concerning spiritual gifts … Now there are varieties of gifts, but the same Spirit; and there
are varieties of service, but the same Lord; and there are varieties of activities, but it is the same
God who empowers them all in everyone. To each is given the manifestation of the Spirit for
the common good. For to one is given through the Spirit the utterance of wisdom, and to
another the utterance of knowledge according to the same Spirit, to another faith by the same
Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another
prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues,
to another the interpretation of tongues. All these are empowered by one and the same Spirit,
who apportions to each one individually as he wills.” (1 Corinthians 12:1,4-11)
7) Teaches Believers:
“He who has an ear, let him hear what the Spirit says to the churches.” (Revelation 2:29)
“these things God has revealed to us through the Spirit. For the Spirit searches everything, even
the depths of God. For who knows a person's thoughts except the spirit of that person, which is in
him? So also no one comprehends the thoughts of God except the Spirit of God.” (1
Corinthians 2:10,11)
8) Guides Believers:
“And the Spirit said to Philip, “Go over and join this chariot.” (Acts 8:29)
“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own
authority, but whatever he hears he will speak ….” (John 16:13)
9) Comforts Believers:
“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach
you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John
14:26 – KJV)
“May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy
Spirit you may abound in hope.” (Romans 15:13)
10) Intercedes/Prays For Believers:
“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but
the Spirit himself intercedes for us with groanings too deep for words. And he who searches
hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints
according to the will of God.” (Romans 8:26,27)
2. GOD’S COMMUNICATION WITH US THROUGHOUT ETERNITY: Even with
the special enlightenment of God’s Spirit living in us (believers), we can know and understand
God only to a certain level in this mortal, earthly existence. There are “secret things” about
God and our fellowship with Him which we cannot even imagine in this life. Now we know only
what God has chosen to reveal to us:
“The secret things belong to the LORD our God, but the things that are revealed belong to us and to our
children forever, that we may do all the words of this law.” (Deuteronomy 29:29)
“What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those
who love him” (1 Corinthians 2:9)
When we are transformed and brought into the very presence of God for all eternity, only then
we will fully understand and know our God:
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“For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as
I have been fully known.” (1 Corinthians 13:12)
“Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he
appears we shall be like him, because we shall see him as he is.” (1 John 3:2)
H. MY CONCLUSIONS & REACTIONS:
1. I CONCLUDE THAT ISLAM HAS SIX CATEGORIES OF REVELATION:
a. Books or Pamphlets Given to Many Of The Early Prophets Are
Completely Lost. The writings of Abraham and other prophets no longer exist.
b. The Taurat (“the Law”), Zabur (Psalms) & Injil (“the Gospel”): Muslims
believe the Bible has been corrupted by the Jews and Christians. Some even say the Bible is
not at all the same thing, but has been completely created by Jews and Christians.
c. The Qur’an: Muslims believe it is the complete, reinstated Word of God (with the
message the Bible originally had); codified and protected by God against corruption.
d. Sacred Hadith (“Hadith ul Qudsi”): Muhammad is quoted repeating some
statements and commands from Allah not found in the Qur’an.
e. Hadith: traditions of what the prophet Muhammad said, did, forbade and allowed; given
through the memories of his early companions and preserved in collections. Islamic law
(Sharia or Fiqh) is formed from this combined with the teachings of the Qur’an. There are two
distinct elements of the Hadith:
- “the word of the prophet:” Muhammad’s teachings inspired to amplify and correctly
interpret “the Word of God” in the Qur’an.
- “the example of the prophet:” (see f.)
f. Sunnah: The example of the prophet, which is found in the accounts of Muhammad’s life
and actions in the Hadith plus historical records – the only inspired model for meritorious
living.
2. THE QUR’AN NEVER CLEARLY SAYS THE BIBLE HAS BEEN CHANGED. I
do not believe that Islam’s own primary source (the Qur’an) substantiates the teaching of Islamic
scholars that the Bible has been changed. The following is a list of the Qur’an verses Muslims use
to support their claim that the Jews and Christians have changed the written words of the Bible:
[See Appendix 15 for my detailed analysis of the meaning of each of these verses]:
1. - “But the transgressors changed the word from that which had been given them; so We sent on the
transgressors a plague from heaven, for that they infringed (Our command) repeatedly.” (Sura 2:59 – repeated
in 7:161,162)
2. - “Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard
the Word of Allah, and perverted it knowingly after they understood it.” (Sura 2:75)
3. - “Then woe to those who write the Book with their own hands, and then say: "This is from Allah," to traffic
with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.”
(Sura 2:79)
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4. - “There is among them a section who distort the Book with their tongues (as they read). You would think it is
a part of the Book, but it is no part of the Book; and they say, ‘That is from God,’ but it is not from God. It is
they who tell a lie against God, and (well) they know it!” (Sura 3:78)
5. - “And when there came to them an apostle from God, confirming what was with them, a part of the people of
the Book threw away the Book of God behind their backs, as if (it had been something) they did not know.”
(Sura 2:101)
- “And remember God took a covenant from the People of the Book, to make it known and clear to mankind, and
not to hide it. But they threw it away behind their backs, and purchased with it some miserable gain! And
vile was the bargain they made!” (Sura 3:187)
6. - “Of the Jews there are those who displace words from their (right) places, and say: "We hear and we
disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to
Faith … but Allah hath cursed them for their Unbelief; and but few of them will believe.” (Sura 4:46)
7. - “God did aforetime take a covenant from the children of Israel … But because of their breach of their covenant,
we cursed them, and made their hearts grow hard. They change the words from their (right) places and
forget a good part of the message that was sent them … the Jews – men who will listen to any lie, - will
listen even to others who have never so much as come to thee. They change the words from their (right)
times and places …” (Sura 5:13,14,44 – also 41)
8. - “… Say: "Who then sent down the Book which Moses brought?- a light and guidance to man: But ye make it
into (separate) sheets for show, while ye conceal much (of its contents) ...” (Sura 6:91)
In fact, the Qur’an seems to teach just the opposite! Here are verses in the Qur’an which clearly
teach that God’s Words cannot be changed and will not dissolve or deteriorate by themselves!
There is no exception made in these statements and they are not speaking only of the Qur’an, but
of all of God’s Words:
“None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or
similar: Knowest thou not that Allah Hath power over all things?” (Sura 2:106)
“Rejected were the messengers before thee: with patience and constancy they bore their rejection and their
wrongs, until Our aid did reach them: there is none that can alter the words (and decrees) of Allah. Already
hast thou received some account of those messengers.” (Sura 6:34)
“For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of
Allah. This is indeed the supreme felicity.” (Sura 10:64)
“And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and
none wilt thou find as a refuge other than Him.” (Sura 18:27)
And here are four other verses which show that the Word of God, including “the Law” and “the
Gospel,” is given for all mankind and has not been replaced or cancelled:
1. - “It is He Who sent down to thee … in truth, the Book [Qur’an], confirming what went before it; and He
sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He
sent down the criterion (of judgment between right and wrong).”(Sura 3:3)
This says that the Qur’an was sent to “confirm” (not to abrogate or cancel) the Torah and
the Gospel, which were given by God as “a guide for (all) mankind”?
2. - “All food was lawful to … Israel, except what Israel made unlawful for itself, before the Law (of Moses) was
revealed. Say: ‘Bring ye the Law and study it, if ye be men of truth.’" (Sura 3:93)
Why would God tell Muhammad to instruct the people of Israel to study the Torah if it had
already been corrupted and was being replaced by the Qur’an?
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3. - [addressed to Muhammad]: “Say: ‘O People of the Book! [Jews & Christians] ye have no ground to stand upon
unless ye stand fast by the Law [Taurat], the Gospel, and all the revelation that has come to you from your
Lord.’...” (Sura 5:68)
It seems that God is telling Jews and Christians that they should “stand fast” by the Law and
the Gospel as well as the Qur’an. It is not saying they should quit reading the Law and the
Gospel and replace them with the Qur’an.
4. - “… We sent Jesus the son of Mary, confirming the Law [Taurat] that had come before him: We sent him
the Gospel [Injil]: therein was guidance and light, and confirmation of the Law that had come before
him: a guidance and an admonition to those who fear Allah.” (Sura 5:46)
Why is the statement, “a guidance and an admonition to those who fear Allah” in the present tense?
If the Gospel had already been corrupted before Muhammad, shouldn’t God have said, “…
to those who feared Allah in the days of Jesus”?
3. THE PURPOSE OF THE QUR’AN IS TO REVEAL GOD’S POWER AND HIS
WILL; NOT HIS CHARACTER. The Qur’an extensively reveals God’s great powers but
explains comparatively little about God’s character. It contains God’s warnings and instruction, but
does not encourage us to seek a personal relationship with Him. Even to the prophets He spoke
only indirectly through the angel Gabriel.
In his introduction to Sura 13, Yusuf Ali writes,
“… The special argument of this Sura deals with that aspect of God’s revelation of Himself to man and His
dealings with him …”
But then he follows that by mentioning only things like,
“the revelation to the prophets which comes in … the parallel revelation of signs in the constant laws of external
nature on this earth … in the visible heavens … recurring life and death already in the external world … God’s
power and glory in thunder and the forces of nature …punishment in this world compared to that in the life to
come …signs of the working of His law … God’s will that must prevail …”
He says nothing about God’s faithfulness, righteousness, love, holiness, etc. What he calls “God’s
revelation of Himself to man” is no more than God’s “eternal power and divine nature” which are revealed in
nature according to Romans 1:20. In other words, the Qur’an does not add anything about
God’s being and nature to what is already revealed to us in the physical creation of the
heavens and earth!
4. PROPHETS SPEAKING ONLY BY DICTATION: While prophets mentioned in the
Qur’an were simply given God’s words with instructions to recite or repeat them, Biblical prophets
were inspired by God to speak from their hearts about their personal experience with God rather
than simply repeating words dictated to them by an angel.
5. EXCESSIVE VENERATION OF MUHAMMAD: Muslims vehemently insist that they do
not worship Muhammad because he is only a man, and not God, and the Qur’an says Islam gives
equal honor and respect to all the prophets:
"We believe in Allah, and the revelation given to … (all) prophets from their Lord: We make no difference between
one and another of them: And we bow to Allah (in Islam)." (Sura 2:136)
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“Say [O, Muhammad]: ‘I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one
Allah ...’” (Sura 18:110)
“Muhammad is no more than a messenger …” (Sura 3:144)
However, their veneration of Muhammad as the final Messenger of God is so extreme that I
believe it is to the point of worshipping him. There are several facets of this:
a. “Allah and His Messenger”: The phrase “Allah and His Messenger” (Muhammad)
is found a total of 69 times in the Qur’an, in which Muhammad is linked together with God
seemingly on an equal basis. Wow!:
1) Muslims Must Obey Both Muhammad And God Equally. 16 times it is stated that
obeying Muhammad (not just God’s message through Muhammad) is tied together with
obeying Allah. Obeying Muhammad is equal to obeying God:
“…those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to
abide therein (for ever) ... But those who disobey Allah and His Messenger and transgress His limits
will be admitted to a Fire …” (Sura 4:13,14)
“The Believers … enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular
charity, and obey Allah and His Messenger …” (Sura 9:71)
[Other verses are: 3:32; 8:1,20,46; 24:52; 33:33,36,71; 48:17; 49:14; 64:12; 58:13; 72:23]
2) Muslims Must Believe In Both Muhammad And God. 12 times it is stated that
believing in Muhammad (as well as in God’s message through him) is just as necessary as
believing in God, and believers should believe in Muhammad so “that ye may be guided” by
his life and teachings, not just by God’s message through him. (Thus the Hadith is believed
to be almost as inspired of God as the Qur’an):
“O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent …” (Sura
4:136)
“… So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words:
follow him [Muhammad] that (so) ye may be guided." (Sura 7:158)
“Only those are believers, who believe in Allah and His Messenger: they … are those who believe in
Allah and His Messenger …” (Sura 24:62)
“… that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour Him, and
celebrate His praise morning and evening.” (Sura 48:8,9)
“… I inspired the disciples to have faith in Me and Mine Messenger …" (Sura 5:111 –
[Other verses are 8:24; 48:13; 49:15; 57:7; 58:4; 61:11; 64:8]
3) Believers Must Serve Both Muhammad And God. 5 times:
“… Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and
sure with Allah …” (Sura 4:100)
“But any of you that is devout in the service of Allah and His Messenger, and works righteousness
…” (Sura 33:31)
[Other verses are 9:91; 49:1; 59:8]
4) Believers Must Love And Seek Both Muhammad And God. 2 times:
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“Say: If it be that your fathers, your sons, … the wealth that ye have gained … ;or the dwellings in which ye
delight - are dearer to you than Allah, or His Messenger, or the striving in His cause ...” (Sura
9:24)
“But if ye seek Allah and His Messenger, and the Home of the Hereafter ...” (Sura 33:29)
5) Unbelievers Mock, Reject Or Resist Muhammad And God Jointly. 9 times it is stated
that rejecting (resisting or mocking) Muhammad (not just rejecting God’s message through
him) is the same as rejecting God:
"Was it at Allah, and His Signs, and His Messenger, that ye were mocking?" (Sura 9:65)
“… if thou ask seventy times for their forgiveness, Allah will not forgive them: because they have rejected
Allah and His Messenger …” (Sura 9:80)
“Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and
His Messenger, even though they were their fathers or sons ...” (Sura 58:22)
[Other verses are 9:54,84,90; 58:4,5,20]
6) Unbelievers Fight Against Both God And Muhammad. 6 times it is stated that fighting
against, contending with, opposing or annoying Muhammad is the same as opposing God:
“punishment of those who wage war against Allah and His Messenger, and strive with might and main
for mischief through the land is …” (Sura 5:33)
“This because they contended against Allah and His Messenger: If any contend against Allah and His
Messenger, Allah is strict in punishment.” (Sura 8:13)
“Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter
…” (Sura 33:57)
[Other verses are 9:63,107]
7) God And Muhammad Are Jointly The Law Giver And Judge. 8 times it is stated that
Muhammad and God together give laws and judge:
“… that … which hath been forbidden by Allah and His Messenger …” (Sura 9:29)
“… It is your actions that Allah and His Messenger will observe … will ye be brought back to Him Who
knoweth what is hidden and what is open …” (Sura 9:94)
“It is not fitting for a Believer … when a matter has been decided by Allah and His Messenger to have
any option about their decision …” (Sura 33:36)
[Other verses are 4:59; 8:1; 24:48,50,51]
8) God And Muhammad Jointly Make And Dissolve Treaty Alliances. 4 times:
“an announcement from Allah and His Messenger, to the people … that Allah and His Messenger
dissolve (treaty) obligations with the pagans ...” (Sura 9:3 – See also vs.1,7)
9) God And Muhammad Jointly Give Bounty. 2 times:
“If only they had been content with what Allah and His Messenger gave them and had said ‘… Allah and
His Messenger will soon give us of His bounty ...’” (Sura 9:9)
“… the bounty with which Allah and His Messenger had enriched them ...” (Sura 9:74)
10) Believers Are Obligated To Please Both God And Muhammad Equally. 1 time it is
stated that when believers please Muhammad they please God:
“… they should please Allah and His Messenger if they are believers…” (Sura 9:62)
331
11) God And Muhammad Jointly Fight Against Those Who Disobey. 1 time:
“If ye do it not, Take notice of war from Allah and His Messenger: But if ye turn back, ye shall have your
capital sums ….” (Sura 2:279)
12) God And Muhammad Jointly Foretell The Future for Believers. 1 time:
“When the Believers saw the Confederate forces, they said: ‘This is what Allah and his Messenger had
promised us, and Allah and His Messenger told us what was true.’ And it only added to their faith
and their zeal in obedience. (Sura 33:22)
Scholars have listed the suras (chapters) of the Qur’an in four time periods (see NöldekeSchwally’s listing at: https://understandingislam.today/) according to the chronological order in
which they were received by Muhammad during the years he lived in Mecca and later in
Madina. Those periods are called “Early Meccan,” “Middle Meccan,” “Late Meccan” and
“Medinan.” It is very significant that the declaration that Muhammad is only a man (see above)
came earlier in the Middle Meccan period while 67 of the 69 occurrences of the phrase, “Allah
and His Messenger” are found later in the Medinan Suras! This shows the later and
progressive development of this veneration of Muhammad.
This excessive veneration of Muhammad is the honor and worship that the Bible claims
belongs only to Jesus, because it says He is God, one with the Father:
“that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor
the Father who sent him.” (John 5:23)
“Let not your heart be troubled: ye believe in God, believe also in me.” (John 14:1 - KJV)
b. “Seal of the Prophets”: The second reason I see for this veneration of Muhammad is
that Islam teaches that prophets were sent to specific people groups with a corruptible
message for a limited period of time, but Muhammad is called “the seal of the prophets” and is
superior to all other prophets because:
- he is the final prophet,
- the revelation (Qur’an) through him is for all nations and peoples, and
- his revelation will never be corrupted (as all previous revelations were).
This teaching is found in the Qur’an and in popular opinion:
“Muhammad is … the Messenger of Allah, and the seal of the Prophets ...” (Sura 33:40)
[Allah said to Muhammad] “This day have I perfected your religion for you and completed My favor unto
you, and have chosen for you Islam as a religion” (Sura 5:3 – Sura 5 is believed to be the last Sura
received before Muhammad’s death)
One website (http://www.lastprophet.info/-seal-of-prophethood-in-islamic-intellectual-history)
says,
"… the Quran with the verse: … (Qur’an 5:3) indicates that society in relation to religion reached the zenith of
improvement during Muhammad's time as prophet, that no other prophet is expected to arrive after him ...
Moreover, the prophethood of Muhammad was universal and the revelations he received were never corrupted,
thus there was no need for a new prophet.”
Another webstie (http://www.answering-christianity.com/last_prophet.htm) says,
“Prophet Jesus came before Prophet Muhammad and will come after him (peace be upon both of them).
Prophet Muhammad (peace be upon him) made it clear that no new Prophet or Messenger will come after
him. Only Jesus (peace be upon him) will ...”
332
c. The Sunnah: Thirdly, Muslims are taught that Muhammad is the perfect example for
them to follow both in practices and in sayings and that they gain merit with God by doing so.
This is called Sunnah. The Bible teaches we should be like God, but Islam teaches we
should be like Muhammad.
d. Signs In The Mosque: The fourth reason I see is that Muhammad is elevated to a
position equal to God in signs in the mosque. In Islamic culture respect and honor is shown by
height, size and position. To show respect to the Qur’an, for example, Muslims will put it on the
highest shelf or over the doorway above all other books or objects. Likewise, things that are
bigger tend to be more important than those that are smaller and things on the right more
honorable than things on the left.
To my knowledge, every mosque in the world has at least two large signs high on the
wall at the front (facing Mecca) of the worship area. One has the name “Allah” and the
other “Muhammad.” They are equal in size and height and equally spaced on both sides
of the center. One is not larger or higher or more central than the other. The only way
that Allah is given more honor is that His name is on the right while Muhammad’s is on the left.
A stranger coming into a mosque who knows nothing about the teaching of Islam, probably
would conclude that Muslims worship two gods! Is there some legitimate reason why all
mosques venerate Muhammad in this way? Shouldn’t Muhammad’s name be much smaller
and be placed much lower with God’s name higher, bigger and alone in the center?
e. “Allah’s Beloved”: The fifth reason is the title given to Muhammad in Islamic tradition.
Some of the greatest prophets have been given special titles and according to one tradition
(Hadith), Muhammad overheard some men discussing these titles (Noah “Allah’s Preacher,”
Abraham “Allah’s Friend,” Moses “Speaker with God (face to face),” etc.). Muhammad agreed
they were worthy of these titles, but then he added:
“Listen carefully! I am ‘Habeebullah’ (Allah’s beloved) but I do not say this to boast. On the Day of Judgment,
‘Liva-ul-Hamd’ (Holy Prophet’s special flag) will be in my hand alone. Adam and entire human race will
be beneath it. I do not boast about this. I will be the first one to intercede with Allah on behalf of sinners
on the Day of Judgment and I will be the first one whose intercession will be accepted. I do not boast
about this. I will be the first one to turn the key of Paradise. The poor amongst the Muslims will be with
me at that time. Allah will open the door of paradise for my sake and will allow me to enter it. I do not
boast about this. In Allah’s view, I am the most honorable amongst all those who have passed and all
those who are to come. I do not boast about this.” (Sunan Tirmidhi,Book on Merits) [five times he says he is
not boasting!]
Again I must emphasize that Muslims insist they worship Allah, not Muhammad, and in modern
times they reject being called “Muhammadans” even though in earlier days they were proud to be
known as “al-umma al-Muhammadiya” (the community of Muhammad). Nevertheless, as a friend
commented, we Christians can criticize Allah and get away with it but if we criticize Muhammad
we will be attacked for it! Why?
APPENDIX 11
PROPHETS IN THE BIBLE,
VEHICLES OF GOD’S MESSAGE TO MANKIND
As I began this research, I discovered that there are many different names and categories of “prophets.” Usually
they are called “prophet”, “seer,” “man of God” or “apostle.” Some are not given any title, but have clearly
acted in the role of a prophet. In some cases we read that “the Word of God came to …” or that “God’s Spirit
came upon …” The message from God sometimes came through angels, dreams, visions, or in an audible voice.
At other times God came and spoke to the prophet in some physical form. But in most cases they simply spoke
what God put in their hearts as they were inspired and “carried along by the Holy Spirit” (2 Peter 1:21).
Most of the prophets I have listed and numbered are named, but there are others in the list whose names are not
given, such as “a Man of God from Judah.” There are also several groups of unnamed “prophets,” which I have
listed but not numbered.
I also began to realize that prophets seem to have a variety of roles. Often the prophets verbally proclaimed a
message from God, some were inspired by God to write a book or books, while others simply were called
“prophet,” “seer,” or “apostle” with nothing recorded about their message. The content of the messages God
caused His prophets to proclaim or write included calls to repentance, warnings of judgment, and/or foretelling
future events. Many of the prophets in Old Testament times gave detailed predictions of the birth, life,
crucifixion and resurrection of God’s Messiah. God did many miracles through just a few of the prophets; one
or two miracles through several others but no recorded miracles through most of them.
In the chart I have created below I have included unbelievers and even Balaam’s donkey among those through
whom God chose to speak. For example, even though Judas was an unbeliever whom the Lord Jesus called “a
devil.” (John 6:70,71), I have included him because he is named an “apostle” - one of the twelve apostles of the
Lord Jesus - sent out by Jesus along with his other eleven “apostles” (Mark 3:13-19, 6:7-13) to proclaim his
message and perform miracles. However, I have not included those who claimed to be prophets but are called
false prophets by God. With the exception of Jesus the Messiah, all of them were subject to failures and sins –
some more than others.
General Conclusions Drawn From the Chart Below:
Basic, Common Function of Prophets, Seers, Men of God, and Apostles: -
These chosen people seem to be those to whom God spoke a message, which was for the benefit of others or for
their own personal guidance, and in most cases has been passed on to us in Scripture.
Total Number of Prophets: –
According to my count, there are 134 prophets named and numbered in the list below. In addition, the Bible
mentions several groups of unnamed prophets (70 elders of Israel, 100+ prophets saved from slaughter by
Obediah, 50+ sons of the prophets at Jericho, 100 sons of the prophets at Gilgal, 288 “sons” of Aseph, Heman
& Jeduthun) as well as 9 other groups of unnamed and unnumbered “prophets” (“A group of prophets,” etc.).
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Counting only 2 each for those 9 unnumbered groups, I count a total of at least 626 additional unnamed
“prophets,” which I have included in the list below without numbering them.
[133 named prophets plus 626 unnamed prophets equals a total of at least 759 prophets in the Bible]
Women Prophetesses: –
The following 16 women are included in the list: Eve, Hagar, Rebekah, Miriam, Deborah, Manoah’s wife,
Hannah, Isaiah’s wife, Huldah, Mary, Elizabeth, Anna, and the four daughters of Philip.
Writing Prophets: –
About 32 of the human authors of the books of the Bible are fairly certain. The human authors of several of the
Old Testament books as well as the author of Hebrews in the New Testament are unknown, so there could be at
least 9 others. So there are between 32 and 41+ prophets through whom God caused the Bible to be written.
Prophets Through Whom God did Miracles: –
My definition of a miracle is something which is impossible according to the physical laws of nature (That is
why it is called, “supernatural”). Of the 25 prophets through whom God performed recorded miracles, 16 of
them performed only 1-3 miracles. The following nine are those through whom God performed more than three
miracles (In some cases multiple unnumbered miracles are mentioned, which I counted as 2+) :
The two witnesses in 11th chapter of Revelation = 5+
Philip = 7+
Elijah = 10
Peter = 12+
Elisha = 15
Paul = 15+
Moses = 27
Jesus = (I counted only 2 for each mention of “He healed them all”) 106+.
Conclusions Drawn From This Study Relating to Islamic Teaching:
The Qur’an says, “We sent a long line of prophets for your instruction.” (Sura 23:23), and according to a
Muslim tradition (“Hadith”) God sent 124,000 prophets (“nabi”) beginning with Adam and ending with
Muhammad. One tradition also says that 313 of those prophets were also apostles (“rasool”). As I thought
about this, a lot of questions developed in my mind. For example, how many of those 124,000 are actually
mentioned in the Qur’an or Hadith? How many prophets are mentioned in the Bible? Are there different
definitions of a prophet in Islam and in the Bible? What is the difference between a prophet (“nabi”) and an
apostle (“rasool”) in Islam? Is there a similar difference in the Bible?
The Number and Amount of Information About Prophets Mentioned in the Qur’an: -
A quick search through the Qur’an revealed that the Qur’an mentions only about 28 prophets by name.
Furthermore, what is written about most of these prophets is limited to one or two basic facts. In
comparison, the amount of information in the Bible about most of these prophets is two to ten times as
much. Most Muslims deny that God sent any female prophets, but some hold that there were three -
Abraham’s wife (Sura 11:71-73), the mother of Moses (20:38,39; 28:7) and Miriam, the mother of Jesus
(28:7). Also the Qur’an mentions God inspiring or revealing things to the heaven, the earth, and the bee.
The Difference Between a Nabi and a Rasool in Islam: -
I have asked several Muslims what the difference is between a prophet (“nabi”) and an apostle
(“rasool”) in Islam, and have received several answers, of which the following three seemed most
common.
Perhaps the most frequent answer was that a rasool (apostle) is a special nabi (prophet) through whom
God gave a book or portions of scripture to mankind. They believe God has given a total of 100 booklets
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or portions of scripture plus four books. They were given through the following 8 rasools (Note that this
is different from the 313 rasools mentioned above):
1) Adam, to whom ten booklets of scripture were given,
2) Seth, to whom fifty booklets were given,
3) Idris (Enoch), to whom thirty booklets were given,
4) Abraham, to whom ten booklets of scripture were revealed,
5) Moses, to whom the Taurat was given,
6) David, to whom the Zabur was given,
7) Jesus, to whom God gave the Injil,
8) Muhammad, to whom God gave the Qur’an.
The second most frequent answer was that a rasool is a special nabi to whom God gave a set of laws
ushering in a new age or dispensation, which abrogated the laws previously given. A third answer was
that rasools (apostles) were commissioned to take the message to more than their own people, while
nabis (prophets) were sent only to their own nation. [An interesting article on this subject is found at
www.answering-islam.org/Quran/Incoherence/last_messenger.html ]
The following 6 rasools were also given special titles:
1) Adam – “Safiyu ’Illah” (chosen of God),
2) Noah – “Nabiyu Illah“ (prophet of God),
3) Abraham – “Khalilu Illah” (friend of God),
4) Moses – “Kalimu Illah” (one who conversed with God),
5) Jesus – “Ruhu ’Illah” and “Kalimat Ullah” (spirit of God, word of God),
6) Muhammad – “Rasulu ’Illah” (apostle of God)
The Difference Between a Prophet (Seer - note Isaiah 29:10) and an Apostle in the Bible:
In the Bible these two titles speak of two different but closely related ministries. The prophet is a
spokesman for God, given a message to pass on to others. An apostle is God’s ambassador who is
appointed, called or commissioned to the authoritative and special ministry of initially presenting the
gospel to an ethnic people group who have not heard it (Galatians 2:8). The title of prophet is used in
both the Old and New Testaments, while the title of apostle is used only in the New Testament.
According to Hebrews 3:1,2 our Lord Jesus the Messiah is “the Apostle” commissioned by God the
Father. There were 12 “Apostles” commissioned by Jesus the Messiah to represent him, and there were
numerous other apostles (Paul, Barnabas, Timothy, Luke, Mark, etc.) later commissioned by God’s Holy
Spirit.
Veneration of Prophets in Islam: -
Islam elevates prophets (especially Muhammad) to a position of such high veneration that they are
believed to be sinless (at least after their call to prophet-hood) and different from other human beings – a
kind of supermen. In contrast, the Bible mentions the sins of most of the prophets, while also giving
great respect to them. It portrays them as ordinary people submitted to God and willing to be vehicles
for God’s voice to mankind. Their ordinary stature is seen in the fact that many of them, through whom
even some parts of the Bible were given, are completely unnamed.
The Islamic Belief That Muhammad is Mentioned in the Bible: -
The Qur’an says that the coming of Muhammad was predicted both in the “Law” (the “Taurat” given to
the Prophet Moses) and in the “Gospel” (the “Injil” given to the Prophet Jesus):
(Sura 7:157) “Those who follow the Apostle, the unlettered Prophet, whom they find mentioned in their own
(Scriptures), - in the Law and the Gospel… ”
(Sura 61:6) “And remember Jesus, the son of Mary, said, ‘O children of Israel! I am the apostle of God (sent)
to you, confirming the Law (which came) before me, and giving glad tidings of an Apostle to come after me,
whose name shall be Ahmad.’”
336
[Note 416 from Yusuf Ali’s translation of the Qur’an: “… In the Old Testament as it now exists, Muhammad is
foretold in Deut. 18:18… In the New Testament as it now exists, Muhammad is foretold in the Gospel of St. John
14:16, 15:26 and 16:7… The Greek word translated ‘Comforter’ is ‘Paracletos,’ which is an easy corruption from
‘Periclytos,’ which is almost a literal translation of ‘Muhammad’ or ‘Ahmad’ ... Further, there were other Gospels
that have perished, but of which traces still remain, which were even more specific in their reference to
Muhammad… ”]
See a fuller discussion of this question in my article, “Answers to Questions Muslims Ask,” Part
Three, Question #2. at http://www.answering-islam.org/authors/bailey.html
Key to Symbols in the Chart:
There are many factor and variables related to prophets mentioned in the Bible, and I have done my best to sort
them out. I have attempted to indicate those variables in chart form by using the following symbols:
TYPES OF PROPHETS:
A = The living, eternal Word of God Himself, who became a man and lived among us. (only example: Jesus
the Messiah)
B = A chosen one, whose life was used by God, to whom God spoke, and whom God inspired to write a
message for others in the form of a book or part of a book of the Bible. (example: Moses)
C = A chosen one, whose life was used by God, to whom God spoke, and through whom God gave a message
for others, which is recorded in one of the books of the Bible. (example: Noah)
D = One inspired by God to record the events and messages given to others as a part of the Bible. (example:
Luke)
E = One to whom or through whom God spoke a message directly, which is recorded in the Bible as a book or
part of a book; in some cases called a “prophet.” (example: Elizabeth, the wife of Zechariah)
F = A chosen one, whose life was used by God, and who is called a “prophet”, “seer” or “apostle,” although no
message from God is recorded. (example: James, son of Zebedee)
G = One who is simply called a "prophet," "seer," or an "apostle" or who is said only to have "prophesied"
without any mention of what he prophesied. (example: Iddo)
H = One to whom or through whom God spoke a message by an angel. (example: Lot, Abraham’s nephew)
I = A priest through whom God revealed his will to Israel, or a leader through the use of an “ephod.”
(example: Ahimelech the priest, son of Ahitub)
J = An unbeliever through whom God chose to speak. (example: Pharaoh Neco)
K = An animal through whose mouth God spoke. (example: Balaam’s donkey)
OTHER VARYING FACTORS:
* = Mentioned in the Qur’an or Hadith by an Arabic name the same or almost the same as this English name
(example: Adam)
(*) = Mentioned in the Qur’an but not by name (example: Elizabeth, wife of Zechariah the priest)
(*Musa) = Mentioned in the Qur’an or Hadith by this Arabic name
+ = unnumbered, multiple prophets or miracles are counted as “2+” each, but probably are more than 2
ABRAHAM = One of the most important prophets (in my opinion)
Exodus = human author of this book (example: Exodus by Moses)
(1 & 2 Samuel ?) = Possibly the human author of part or all of this book (Example: 1 & 2 Samuel possibly
written by Gad, David’s seer)
Book 11:2-5 = Bible references in which it is seen that this person is a prophet
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(Book 10:1-12:15) = Bible references in which the fuller account of this prophet is contained.
Chart of Prophets in the Bible:
(as far as possible I have listed them in chronological order)
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
1, 2 Adam*
& Eve
E - 31
& 5
Gen.1:28-30; 2:16,17; 3:9-20
(Gen.1:26 to 5:5)
Many 3 0
3 Abel (*),
son of
Adam
F - 10 Matt.23:35; Luke 11:50,51; Heb.11:4
(Gen.4:2-10; Heb.12:24)
0 1 0
4 Cain (*), son
of Adam
E - 20 Gen 4:1-15
(Gen.4:1-25; Hebrews 11:4)
1 1 0
5 Enoch
(*Idris ?)
C - 12 Jude 14,15
(Gen 5:18-24; Heb 11:4,5)
Many 1 1
6 NOAH
(*Nuh)
C - 53 Gen.6:8,9,13-21; 7:1-4; 8:15-17; 9:1-
17; Ezek.14:14,20; Heb.11:7
(Gen.5:29 to10:1)
Many 3 2
7 Job (*Ayub) B - 56 Job 1:8; 2:3; 38:1 to 42:6;
Ezek.14:14,20; Ezek 14:14,20; James
5:11 (Job 1:1 to 42:17)
0 1 0
8 ABRAHAM
(*Ibrahim)
C - 308 Gen.12:1-7; 13:14-17; 14:18-20;
15:1-21; 17:1-22; 18:1-33; 20:7;
21:12-13; 22:1,2,15-18; Acts 7:2-3
(Gen.11:26 to 25:10)
4 8 0
9 Melchizedek
(pre-incarnate
Christ ?)
A
(or
C)
- 11 Gen.14:18-20; Heb.7:1-17
(Genesis 14:13-24; Heb.7:1-17)
0 1 0
10 Hagar (*)
Ishmael’s
mother)
H - 12 Gen.16:7-14; 21:17-18
(16:1-16; 21:8-21; 25:12)
1 2 0
11 Lot (*Lut),
nephew of
Abraham
H - 37 Gen.19:12-22 (Gen.11:27,31; 12:4,5;
13:1-13; 14:1-16; 18:17-19:38; Luke
17:28; 2nd Peter 2:7)
1 1 1
12 Abimelech E - 17 Gen.20:3-7 (Gen.20:1-18) 0 1 0
13 Rebekah E - 31 Gen.25:21-23 (Gen. 24:1 to 27:46) 0 1 0
14 Isaac
(*Ishaq)
C - 131 Gen.26:2-5,24; 27:27-29,39,40
(Gen.17:15 to 28:8; 35:27,28)
2 2 0
15 JACOB /
ISRAEL
(*Yaqub)
C - 372 Gen.28:12-15; 31:3,11-13; 32:1,24-
30; 35:9-13; 48:15,16,20,21; 49:2-27
(Gen.25:21 to 50:18)
3 6 0
16 Laban E - 54 Gen.31:24,29,42 (24:29 to 32:4) 0 1 0
338
17 JOSEPH
(*Yusif)
C - 217 Gen.37:5-11; 40:8-19; 41:15-39;
50:24,25 (Gen.30:22-24; 37:2 to
50:26; Ex.13:19; Josh.24:32)
0 3 0
18 MOSES,
“The Man of
God”
(*Musa)
B Genesis, Exodus, Leviticus,Numbers,
Deuteronomy
Psalm 90
935 multiple references from Ex.3:2-4:17
to Deut.34:1-4; note especially
Num.12:6-8
(Ex.2:1 to Deut.34:12)
5 100
+
27
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
19 Aaron
(*Haroon,
Harun)
E - 334 Ex.4:27; 6:13,26; 7:1,8,9; 12:1-20,43-
50;.24:9-11; Lev.10:8-11; Num.12:4-
8; 18:1-24
(Ex.4:14 to Num.20:29)
0 4+4 0
20 Miriam (*),
sister of
Moses
E - 15 Ex.15:20,21; Num.12:4-15
(Ex.2:4 to Num.20:1)
0 2 0
-- 70 Elders G - 5 Num.11:24-29; Ex.24:9-11 0 1 0
21 Balaam, son
of Beor
J - 63 Num.22:9-12,20,32-35; 23:4-10,16-
24; 24:1-9,15-24 (Num.22:1 to
25:18; 31:16; Josh.13:22)
0 4 0
22 Balaam’s
donkey
K - 15 Num.22:22-30
(Num.22:22-33; 2 Peter 2:16)
1 1 1
23 JOSHUA,
son of Nun
C
or
B
(Joshua ?) 200 seventeen references in the book of
Joshua from 1:1-9 to 24:2-13,26
(Ex.24:13,14; 32:15-17; 33:11;
Num.13:1-14:10; Deut.3:28; 31:7,8;
Josh.1:1 to 24:30; Judges 2:6-10)
2 17 2
24 Deborah,
prophetess
C - 9 Judges 4:4,6,7,9,14; 5:2-31
(Judges 4:1-5:31)
0 3 0
25 Barak, son of
Abinoam
E - 14 Judges 4:6-9; 5:2-31
(Judges 4:1 to 5:31)
0 3 0
26 “A Prophet” E - 1 Judges 6:8-10 (Judges 6:7-10) 0 1 0
27 Gideon(*),
Jerub-Baal,
son of Joash
C - 46 Judges 6:11-26,34-40; 7:2-11,15
(Judges 6:1 to 8:32; Heb.11:32)
1 4 2
28 Jotham,
Gideon’s son
E - 4 Judges 9:7-21,56,57
(Judges 9:1-57)
0 1 0
29 Manoah &
wife, parents
of Samson
H - 18 Judges 13:3-5,11,13,14,16,18
(Judges 13:2-16:31)
1 1 0
30 Samson, son
of Manoah
C - 38 Judges 13:25; 14:6,19; 15:14-19;
16:19,28-30
(Judges 13:24 to 16:31; Heb.11:32)
0 1 2
31 Phinehas,
son of
Eleazar
I - 16 Judges 20:18,23,27,28
(Ex. 6:25; Num.25:7-13; Josh. 22:30-
34; Jud.20:28; 1 Chr.6:1-4)
0 3 0
32 Hannah,
Samuel’s
mother
C - 13 I Samuel 2:1-10
(I Samuel 1:1 to 2:21)
0 1 0
339
33 “A Man of
God”
E - 1 (I Samuel 2:27-36) 0 1 0
34 SAMUEL
(*Shameel)
C
or
B
(1 & 2 Samuel
?)
140 1 Sam.3:4-21; 7:3 to 8:22; 9:6 to
10:8; 10:17-25; 12:1-25; 13:13,14;
15:1-35; 16:1-13; 28:15-19; I
Chron.29:29,30
(I Sam.1:1 to 16:13; 25:1; 28:3-20)
3+ 11 2
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
-- “A Procession
of Prophets”
G - 3 (I Samuel 10:5,6,9-11) 0 1 0
35 King Saul F - 395 1 Samuel 10:6-12; 11:6-7; 16:14;
19:23-24 (1 Sam.9:1 - 2 Sam.1:27;
1 chron.8:33; 9:39; 10:1-14)
0 4 0
36 King DAVID
(*Daud,
Dawud)
B More than half
of the Psalms
(84 out of 150)
113
5
1 Sam.16:13; 23:2-12; 30:7-8; 2
Sam.2:1; 5:19-24; 7:4-17; 12:7-14;
21:1; 23:1-7; 1 Chron.21:26-28;
28:11-19; 2 Chron.8:14; 29:25;
Ps.141,51-71,86,96,101,103,105-
110,122,124,131,133,138-145
(I Sam.16-2 Sam.24; 1 Chron.
chapters 2-3,11-29)
0 97 0
-- “A Group of
Prophets”
G - 1 (I Samuel 19:20) 0 1 0
-- “Saul’s
Men”
G - 3 (1 Samuel 19:20,21) 0 1 0
37 Gad,
David’s seer
C (1 Samuel ?) (2
Samuel ?)
13 1 Sam.22:5; 2 Sam.24:11-14;
1 Chron.21:9-12,18; 29:29;
2 Chron.29:25
0 4 0
38 Ahimelich,
priest & son
of Ahitub
I - 10 1 Samuel 22:10
(1 Sam.21:1 to 22:22)
0 1 0
39 Abiathar,
priest, son of
Ahimelech
I - 15 1 Sam.23:2,4,6,9-12; 30:7,8
(1 Sam.22:20 to 23:12; 30:7,8;
2 Sam,15:24 to 20:25; 1 Kings 1:5 to
2:35)
0 7 0
40 Amasai E - 8 1 Chron.12:18
(1 Chron.12:16-18)
0 1 0
41 Nathan, the
prophet
C
or
D
(1 & 2 Samuel
?)
(1 & 2 Kings
?)
29 2 Sam.7:2-17; (1 Chron.17:1-15);
12:1-14,25;1 Chron.29:29, 30; 2
Chron.9:29; 29:2
(2 Sam.7:2-29; 12:1-25)
0 5 0
42 Zadok, son
of Ahitub,
high priest,
seer,
F - 35 2 Samuel 15:27
(1 Chron. 24:1-3; 12:26-28; 2
Sam.15:1 to 19:43; 1 Kings
chapter 1)
0 0 0
? Jehoshaphat,
s of Ahilud
?
D
(1, 2 Kings) ? 1 2 Samuel 8:16
(“recorder”)
0 0 0
340
43 Asaph, the
seer, son of
Berechiah
C 12 of the
Psalms
42 1 Chron. 25:1-8; 2 Chron.29:30;
Psalms 50,73-83 (I Chron.6:31,
39; 15:16-19; 2 Chron.5:12; 35:15)
0 12 0
44 Heman the
singer, the
King’s seer,
grandson of
Samuel
C 11 of the
Psalms
14 1 Chron. 25:1-8; Psalm 42-
49,84,85,87,88
(1 Chron.6:31,33; 15:16-19; 2
Chron.5:12; 35:15)
0 12 0
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
45 Jeduthun, the
King’s seer
C Psalm 89 12 2 Chron.35:15; Psalm 89
(2 Chron.5:12)
0 1 0
-- 288 “sons”
of Asaph,
Heman and
Juduthun
G (some of the
Psalms ?)
6 1 Chron. 25:1-8
(2 Chron. 5:12,13; 35:15; Ezra
2:41; 3:10; Nehemiah 7:44)
0 0 0
46 SOLOMON
(Jedidiah),
son of David
(*Suliman or
Sulayman)
B Psalms 72
,&120,
Proverbs 1-
29, Ecclesiastes, Song
of Solomon
307 1 Kings 3:5-14; 4:29-33; 6:11-13;
8:14-61; 9:2-9; 11:9-13; Ps.72,120
(1 Kings chapters 1 to 11;
1 Chron. chapter 28 to 2 Chron.
chapter 9)
2 51 1
47 Agur, son of
Jakeh
E Proverbs 30 1 (Proverbs 30:1-33) 0 1 0
48 King Lemuel E Proverbs 31 1 (Proverbs 31:1-9) 0 1 0
49 Ahijah, of
Shiloh
E
or
D
(1 & 2 Kings
?)
11 (1 Kings 11:29-39; 12:15; 14:2-18;
2 Chron.9:29; 10:15)
0 3 0
50 Shemaiah,
the prophet
E
or
D
(1 & 2 Kings
?)
5 (1 Kings 12:22-24; 2 Chron.11:2-
4; 12:5-8,15)
0 3 0
51 “A Man of
God from
Judah”
E - 18 (1 Kings 13:1-32; 2 Kings 23:15-
18)
0 3 3
52 “Old Prophet
Of Bethel”
E - 7 (1 Kings 13:11-32; 2 Kings 23:18) 0 1 0
53 Iddo, the seer G (Chronicles ?) 3 (2 Chron.9:29; 12:15; 13:22) 0 0 0
54 Azariah, son
of Oded
E - 2 (2 Chron.15:1-8) 0 1 0
55 Hanani, the
seer
E - 5 (2 Chron.16:7-10) 0 1 0
56 Jehu, son of
Hanani
E
or
D
(1 & 2 Kings
?)
5 (1 Kings 16:1-4,7,12;
2 Chron. 19:2,3; 20:34)
0 2 0
57 ELIJAH
(*Ilyas), of
Tishbe in
Gilead
C - 98 1 Kings 17:1-24; 18:1,15-46; 19:5-
18; 21:17-24.29; 22:38; 2
Kings 1:3-4,10,12,15; 2:2,4,6,10; 2
1 22 10
341
Chron.21:12-15 (1 Kings 17:1 to 2
Kings 2:10; 2 Chron.21:12-15)
-- “100+
Prophets”
G - 4 1 Kings 18:4,13
(1 Kings 18:3-16)
0 0 0
58 ELISHA
(*El-yes' /
El-yesha),
son of
Shaphat
C - 59 1 Kings 19:16-21; 2 Kings 2:1-6,
9-12,14,16-18,20-22,24; 3:11-19;
44; 4:1-7,12-17,32-36,40-41,42-
5:8-14,25-27; 20,32; 7:1-20;
6:6,7,9-12,16,17,18-8:1, 10,11-13;
13:15-19 (Luke 4:27)
0 25 15
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
59 “A Prophet” E - 3 1 Kings 20:13-14,22,28
(1 Kings 20:1-30)
0 3 0
60 “One of the
Sons of the
Prophets”
E - 3 1 Kings 20:35-42
(1 Kings 20:29-43)
0 2 0
61 Micaiah, son
of Imlah
E - 18 1 Kings 22:7-9,13-28; 2 Chron.
18:6-27 (1 Kings 22:1-28)
0 2 0
62 Jahaziel, son
of Zechariah
E - 1 2 Chron. 20:14-17
(2 Chron. 20:1-19)
0 1 0
63 Eliezer, son
of Dodavahu
E - 1 2 Chron. 20:37
(2 Chron.20:35-37)
0 1 0
-- “The Sons/
Company of
the Prophets
at Bethel”
E - 1 2 Kings 2:3
(2 Kings 2:1-3)
0 1 0
-- “The Sons/
Company
(50+) of the
Prophets at
Jericho”
E - 5 2 Kings 2:5
(2 Kings 2:4-8,15-18)
0 1 0
-- “The Sons/
Company
(100+) of the
Prophets at
Gilgal”
E - 6 2 Kings 4:38
(2 Kings 4:38-44)
0 1 0
64 Young Man
of Company
of Prophets
E - 5 2 Kings 9:1,6-10
(2 Kings 9:1-13)
0 1 0
65 Obadiah E Obadiah 1 Obediah 1:1
(Obediah 1:1-21)
0 1 0
66 Joel, son of
Pethuel
E Joel 1 Joel 1:1; Acts 2:16
(Joel 1:1-3:21; Acts 2:16-21)
0 3 0
-- “Prophets” G - 1 (2 Chron.24:19) 0 ? 0
67 Zechariah,
son of
Jehoiada the
priest
C - 2 2 Chron.24:20-22
(2 Chron.24:2,17-22;
Matt.23:35 ?)
0 2 0
342
68 Jonah
(*Yunus), s/o
Amittai
C (Jonah ?) 22 (Jonah 1:1,2: 2:2-9; 3:1-4; 4:4,9-
11; 2 Kings 14:25)
(Jonah 1:1–4:11; 2 Kings 14:25)
0 4 0
69 Hosea, son
of Beeri
B Hosea 3 Hosea 1:1-2:23; 3:1-14:9
(Hosea 1:1 -14:9)
0 6 0
70 Amos, seer E Amos 7 Amos 1:1-7:11,12-16; 7:16-9:15
(Amos 1:1-9:15)
0 20 0
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
71 “A Man of
God”
“A Prophet”
E - 2 Chron.25:7-9,15,16
(2 Chron.25:5-24)
0 2 0
72 ISAIAH
(*Shia), the
prophet, son
of Amoz
B Isaiah
(1 & 2 Kings
?)
53 Isaiah 1:1; 2:1; 7:3; 13:1; 20:2,3;
37:2,5,6,21; 38:1.4.21; 39:3,5,8; 2
Kings 19:2,6-7,20-34; 20:1-11,14-
19
2 Chron.26:22; 32:20,32
(2 Kings 19:1 to 20:19;
2 Chron.26:22; 32:20,32;
Isaiah 1:1 to 66:24)
1 56 2
73 “Prophetess”
wife of
Isaiah
G - 1 (Isaiah 8:3) 0 6 0
74 Micah, of
Moresheth
E Micah 2 Micah 1:1; Jeremiah 26:18
(Micah 1:1 to 7:20; Jer. 26:18)
0 8 0
75 Oded E - 1 2 Chron.28:9-11
(2 Chron.28:8-15)
0 1 0
76 King
Hezekiah
E - 126 Isaiah 38:9-20
(2 Kings 18:1-20:21; 2 Chron.
29:1-33:33; Isaiah 38:1-22)
0 1 0
-- “prophets,” E - 1 2 Kings 21:10 (2 Kings 21:10-15;
2 Chron.33:10,18,19)
0 1 0
77 Nahum, the
Elkoshite
E Nahum 1 Nahum 1:1
(Nahum 1:1 to 3:19)
0 1 0
78 Zephaniah,
son of Cush
E Zephaniah 1 Zephaniah 1:1
(Zephaniah 1:1 – 3:20)
0 1 0
79 JEREMIAH
(*Aramayah)
s/o Hilkiah,
priest of
Anathoth
B Jeremiah
(Lamentations ?)
138 Jeremiah 1:1; 2 Chron.35:25;
36:12,21,22;
Ezra 1:1; Matt.2:17; 16:14; 27:9
(Jeremiah 1:1 to 51:64;
2 Chron.35:25)
0 62 0
80 Huldah, wife
of Shallum
E - 2 (2 Kings 22:14-20; 2 Chron.34:22-
28)
0 1 0
81 Pharaoh
Neco
J - 2 2 Chron.35:20-22
(2 Chron.35:20-24)
0 1 0
82 Habakkuk E Habakkuk 2 Habakkuk 1:1; 3:1
(Habakkuk 1:1 to 3:19)
0 3 0
343
83 Uriah
(Urijah), son
of Shemaiah
C - 3 Jeremiah 26:20
(Jeremiah 26:20-23)
0 7 0
84 DANIEL* or
Belteshazzar
B Daniel 77 Daniel 2:19-23,27-47; 4:19-27;
5:17-28; 6:28; 7:1-12:13;
Ezek.14:14,20; 28:3; Matt.24:15;
Mark 13:14
(Daniel 1:1 to 12:13)
0 8 2
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
85 Nebuchadnezzar, King
of Babylon
J - 109 Daniel 2:28; 4:1-37
(Daniel 1:1-4:37)
0 2 0
86 EZEKIEL
(*Hizqeel),
the Priest,
son of Buzi
B Ezekiel 2 Ezekiel 1:1-3; 2:1; 3:1; etc.
(Ezekiel 1:1 to 48:35)
4 54 0
87 Cyrus, King
of Persia
J - 22 Isaiah 45:1-7; 2 Chron.36:23; Ezra
1:2 (Isaiah 44:28 to 45:7; 2
Chron.36:22,23; Ezra 1:1-11)
0 1 0
88 EZRA
(*Uzair), son
of Seraiah,
priest &
scribe
B (Ezra,
Nehemiah ?,
Esther ?,
Chronicles ?)
20 Ezra 7:1 to 10:17
(Ezra 7:1 to 10:17;
Nehemiah 8:1-18; 12:1-47)
0 2 0
89 Haggai E Haggai 10 Haggai 1:1; 2:20; Ezra 5:1; 6:14
(Haggai 1:1 to 2:23)
0 5 0
90 Zechariah,
son of
Berechiah,
son of Iddo
E Zechariah 6 Zechariah 1:1,7; 2:1; 4:1,2,8;
5:1,5,9; 6:1,9; 7:1,4; 8:1,9,18;
11:4,15; 12:1; Ezra 5:1; 6:14;
(Zech.1:1 to 13:21)
0 8 0
91 Malachi E Malachi 1 Malachi 1:1 (Malachi 1:1 to 4:6) 0 1 0
92 Nehemiah,
son of
Hacaliah
E part or all of
Nehemiah
8 Nehemiah 1:1-7:73; 12:31-13:31
(Nehemiah 1:1 to 13:31)
0 1 0
93 Zechariah,
(*Zakariyya)
the priest
C - 9 Luke 1:13-20,67-79
(Luke 1:5-25,57-79; 3:2)
0 2 1
94 Mary,
mother of
Jesus
(*Miriam)
C - 19 Luke 1:28-38,46-55;
(Matt.1:16; Luke 1:26-56; Matt.
1:18-25; Luke 2:1-40; Matt.2:1-
23; Luke 2:41-51; John 2:1-12;
Luke 8:19-21; Matt.13:55; John
19:25-27; Acts 1:14)
0 1 1
95 Elizabeth (*),
wife of
Zechariah
C - 8 Luke 1:41-45
(Luke 1:5-25,39-45,57-66)
0 1 0
344
96 Joseph,
husband of
Mary
C - 17 Matt.1:20-21; 2:12,13,19-20
(Matt.1:1-25; Luke 2:1-40;
Matt.2:1-23; Luke 2:41-51;
Matt.13:55)
0 3 0
-- Shepherds H - 3 Luke 2:8-14 (Luke 2:8-20) 0 1 0
-- Magi,
Wise men
J - 2 Matt.2:2,12 (Matt.2:1-12) 0 ? 0
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
97 JOHN, the
Baptist
(*Yahyah),
son of
Zechariah
C - 90 John 1:6-8; Luke 1:13-17,41,76;
Mark 1:2-8; Matt.3:1-3; Luke 3:2-
17; Matt.11:9-15; Luke 7:24-28
(John 1:6-8; Luke 1:5-80; Mark
1:2-8; Matt.3:1-17; Luke 3:2-20;
Matt.11:7-15; 21:32; Luke 7:24-
30; John 1:15-40; 5:22-36; 10:41)
0 5 0
98 Simeon E - 2 (Luke 2:25-35) 0 2 0
99 Anna,
daughter of
Phenuel
F - 1 Luke 2:36 (Luke 2:36-38) 0 1 0
100 JESUS
(*Isa) the
Messiah/
Christ, Lord,
Word o God,
Son of Mary,
Son of Man,
Son of God,
Son of David
A - About
1500
in NT
alone
Deut.18:15-19; Matthew 1:1;
13:56-58; Mark 1:1; John 1:1-
3,14; Acts 9:3-5; Rev. 22:7-16
(The Old Testament is filled with
symbols and prophecies about
Him, and the New Testament is,
directly or indirectly, almost all
about Him)
2 153 106+
101 SIMON
PETER
B 1 & 2 Peter 175 Mark 3:13-18; 6:7,13; Matt.16:17-
19; 17:1-9; Acts 1:2,13; 2:43; 3:1-
10; 4:33; 5:12,40 (John 1:35-42;
Luke 5:1-11; Matt.4:18-20; Mark
1:29-31; 3:13-18; Matt.14:28-32;
John 6:67-69; Matt.16:16-19;
Mark 9:2-10; Matt.17:24-27;
19:27-30; Mark 11:20-25; 13:3-13;
Luke 22:7-13; John 13:4-9,33-38;
Matt.26:31-33; Luke 22:31-34;
Matt.26:36-46; John 18:10-11, 15-
18; Matt.26:69-75; John 20: 3-10;
21:1-22; Luke chs 6 to 24; Acts
chapers 1-5,8-12,15)
0 19 12+
102 Andrew,
brother of
Peter
F - 13 Mark 3:13-18; 6:7,13; Acts
1:2,13; 2:43; 4:33; 5:12,40 (John
1:35-41; Matt.4:18-20; Mark 1:29-
0 0 ?
345
31; 3:13-18; 13:3-13; John 6:8,9;
12:20-22; Luke chapters 5 to 24)
103 James, son of
Zebedee
F - 20 Mark 3:13-18; 6:7,13; Matt.17:1-
9; Acts 1:2,13; 2:43; 4:33; 5:12,40
(Matt.4:21,22; Mark 1:29-31;
3:13-18; 9:2-10; Luke 9:52-55;
Matt.20:20-28; Mark 13:3-13;
Matt.26:36-46; John 21:1-14;
Luke ch 6 to 24)
0 0 ?
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF GOD’S #OF
WRITTEN NAME APPEAR- SPEAK- MIRA
MENTIONED ANCES ING CLES
104 JOHN, son
of Zebedee
B John,
1
st John,
2
nd John,
3
rd John,
Revelation
36 Mark 3:13-18; 6:7,13; Matt.17:1-9;
Acts 1:2,13; 2:43; 3:1-12; 4:33;
5:12,40; Revelation 1:1,4
(Matt.4:21,22; Mark 1:29-31; 3:13-
18; 9:2-10,37-41; Luke 9:52-55;
Matt.20:20-28; Mark 13:3-13; Luke
22:7-13; Matt.26:36-46; John
18:15; 19:25-27; 20:3-10; 21:1-24;
Luke chapters 6 to 24)
1 9 1
105 Philip, the
Apostle
F - 16 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (John 1:43-46;
Mark 3:13-18; John 6:5-7; 12:20-
22; Luke chapters 6 to 24)
0 0 ?
106 Bartholomew,
(Nathaniel)
F - 10 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (John 1:45-
51; Mark 3:13-18; John 21:1-14;
Luke chapters 6 to 24)
0 0 ?
107 Thomas,
(Didymus)
F - 12 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (Mark 3:13-
18; John 20:24-29; John 21:1-14;
Luke chap 6 to 24)
0 0 ?
108 Matthew/Levi B Matthew 7 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (Luke 5:27-32;
Mark 3:13-18; Luke chapters 6 to
24)
0 2 ?
109 James, son of
Alphaeus
F - 6 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (Mark 3:13-
18; Luke ch 6 to 24)
0 0 ?
110 Thaddaeus
(Judas, son of
James)
F - 3 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (Mark 3:13-18;
Luke ch 6 to 24)
0 0 ?
111 Simon, the
zealot, (the
Cananaean)
F - 3 Mark 3:13-18; 6:7,13; Acts 1:2,13;
2:43; 4:33; 5:12,40 (Mark 3:13-18;
Luke chapters 6 to 24)
0 0 ?
112 Judas Iscariot J - 21 Mark 3:13-18 (Mark 3:13-18; John
6:70,71; Luke chapters 6 to 21;
0 0 0
346
Luke 22:3-6; John 13:2,10-11,18;
Mark 14:18-20; John 13: 27-31;
Matt.26:47-50; 27:3-10)
113 Matthias G - 2 (Acts 1:23-26; 6:2) 0 0 0
114 Caiaphas,
High Priest
J - 9 John 11:49-52; (John 11:47-53;
18:13-14,24,28; Acts 4:5-6)
0 1 0
115 Stephen C - 7 Acts 6:8-7:60 (Acts 6:1 to 8:2;
11:19; 22:20)
1 1 2+
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
116 Philip, the
deacon
C - 16 Acts 8:5-13; 8:26,29,39-40
(Acts 6:5; 8:26-40; 21:8)
0 1 7+
117 John Mark B Mark 8 (Acts 12:12,25; 13:13; 15:36-39; 2
Tim.4:11)
0 1 0
118 Luke, the
physician
B Luke, Acts 2 Luke 1:1-4; Acts 1:1; 16:10-17;
(Col.4:14; 2 Tim.4:11; Phile. 24)
0 2 0
119 PAUL (Saul)
of Tarsus
B Romans,
1 & 2
Corinthians,
Galatians,
Ephesians,
Philippians,
Colossians,
1 & 2
Thessalon-ians,
1 & 2 Timothy,
Titus, Philemon,
(Hebrews ?)
185 Acts 9:1-19; 13:1-3,9-11; 14:3,8-10;
16:16-18,25-34; 17: 22-31; 18:9-10;
19:11; 23:11; 27:10-34; Rom.1:1; 1st
Cor.1:1; 2nd Cor.1:1; Gal.1:1;
Eph.1:1; Phil.1:1; Col.1:1; 1st
Thess.1:1; 2nd Thess.1:1; 1st
Tim.1:1; 2nd Tim.1:1; Titus 1:1;
Phile.1; 2nd Peter 3:15,16
(Acts 7:58 to 28:31)
1 37 15+
120 Ananias E - 8 Acts 9:10-18;
(Acts 9:10-19; 22:12-16)
0 1 1
-- “prophets” G - 1 (Acts 11:27) 0 0 0
121 Agabus E - 2 Acts 11:27,28; 21:10,11
(Acts 11:27,28; 21:10-14)
0 2 0
122 Barnabas
(Joseph), a
Levite from
Cyprus
F (Hebrews ?) 29 Acts 13:1,2; 14:3-4,14; 12:25; 13:3-
15:39 (Acts 4:36,37; 9:26-27;
11:20-26; 13:1 to 15:39)
0 0 0
123 Judas,
(Barsabbas)
G - 3 Acts 15:32
(Acts 1:23; 15:22-34)
0 0 0
124 Silas F - 13 Acts 15:32
(Acts 15:22 to 17:15; 18:5-18)
0 0 0
125 Timothy F - 28 Phil.1:1; 1 Thess.1:1; 2:6
(Acts 16:1 to 18:18; 19:22; 20:4;
Rom.16:21; 1st Cor.4:17;16:10;
16:10,11; 2nd Cor.1:1,19; Phil.2:19-
23; Col.1:1; Phile.1:1; Heb.13:23; 1st
& 2nd Timothy)
0 2 0
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126 Apollos from
Alexandria
F (Hebrews ?) 10 1 Cor.1:12; 3:4-6,22; 4:6,9; (Acts
18:24-28; 19:1; 1 Cor.16:12; Titus
3:13)
0 0 0
127
to
130
four
daughters of
Philip
G - 1 Acts 21:9
(Acts 21:8,9)
0 0 0
NUMBER NAME TYPE BOOKS # OF TIMES REFERENCES # OF GOD’S # OF #OF
WRITTEN NAME APPEAR- GOD’S MIRA-
MENTIONED ANCES SPEAKING CLES
131 James, half
brother of
Jesus
B James 14 James 1:1;
(Matt.12:46;13:55; Mark 6:3; John
2:12; 7:2-5; Acts 1:14; 15:13-21;
Gal.1:19; 2:9; Jude 1)
0 1 0
132 Jude (Judas),
half brother of
Jesus
E Jude 7 Jude 1
(Matt.12:46;13:55; Mark 6:3; John
2:12; 7:2-5; Acts 1:14)
0 1 0
133,
134
two witnesses F - 2 Revelation 11:3-12
(Revelation 11:2-13)
0 0 5+
348
APPENDIX 12
THE REVELATION OF JESUS’ FULL IDENTITY AND
WHY HE SEEMED TO HIDE IT
(All references are from the English Standard Version unless otherwise noted)
Muslims often ask, “Did Jesus ever say, ‘I Am God; worship me!’? While Jesus
never said those exact words, He did say and do many things that revealed His
Full Identity.
We will look at the following:
A. Jesus Chose Not To Promote His Full Identity
B. Jesus Forbade Those Who Knew Who He Was To Tell Anyone
C. Reasons Why Jesus Chose Not To Openly Reveal His Full Identity?
D. Jesus Predicted His Own Death 24 Times
A. JESUS CHOSE NOT TO PROMOTE HIS FULL IDENTITY. The
Bible clearly reveals Jesus to be a Prophet, The Messiah, The Son Of God and God,
but Jesus very seldom used those titles for Himself. In fact, He seemed to make every
effort to avoid them without actually denying Who He is:
1. “A PROPHET:” Only once did Jesus refer to Himself as a prophet, and that was
indirect:
“And they took offense at him. But Jesus said to them, ‘A prophet is not without honor except in his hometown and
in his own household.’” (Matthew 13:57 – this event is also mentioned in Mark 6:4)
2. “THE MESSIAH” (OR “CHRIST”): Very seldom (5 times) and only indirectly He
mentioned that He was the Messiah:
a. To those who did not believe in Him, He three times indirectly admitted He was “The
Messiah” (“Christ” in Greek) when they asked Him:
“Jesus remained silent. And the high priest said to him, ‘I adjure you by the living God, tell us if you are the
Christ, the Son of God.’ Jesus said to him, ‘You have said so. But I tell you, from now on you will see the
Son of Man seated at the right hand of Power and coming on the clouds of heaven.’” (Matthew 26:63,64)
“If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe, and if I ask you, you will
not answer. But from now on the Son of Man shall be seated at the right hand of the power of God.” So
they all said, “Are you the Son of God, then?” And he said to them, “You say that I am.” (Luke 22:67-70)
“the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ,
tell us plainly.” Jesus answered them, “I told you, and you do not believe. The works that I do in my
Father's name bear witness about me …” (John 10:24-26)
b. And even to those who believed in Him Jesus only two times privately and indirectly
admitted He was the Messiah:
“The woman said to him, “I know that Messiah is coming … When he comes, he will tell us all things.” Jesus
said to her, “I who speak to you am he.” (John 4:25,26)
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“He said to them, ‘But who do you say that I am?’ Simon Peter replied, ‘You are the Christ, the Son of the
living God.’ And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not
revealed this to you, but my Father who is in heaven.” (Matthew 16:15-17 – see also Mark 8:29 and
Luke 9:20)
3. “THE SON OF GOD:” Only three times did Jesus directly call Himself this:
“do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I
am the Son of God’?” (John 10:36)
“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of
God, and those who hear will live.” (John 5:25)
“But when Jesus heard it he said, ‘This illness does not lead to death. It is for the glory of God, so that the Son of
God may be glorified through it.’” (John 11:4)
Two other times He reluctantly and indirectly accepted the Jews’ use of that title for himself (“Son
of God” was a term used by the Jews synonymously for the Messiah/Christ). The Jews still
demanded that He say so clearly:
“… the high priest said to him, ‘I adjure you by the living God, tell us if you are the Christ, the Son of God.’ Jesus
said to him, ‘You have said so.’” (Matthew 26:63,64)
“So they all said, ‘Are you the Son of God, then?’ And he said to them, ‘You say that I am.’” (Luke 22:70).
But the common people standing and watching him die on the cross understood that He claimed
to be the Son of God:
“He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’” (Matthew 27:43).
Although Jesus avoided calling Himself the Son of God, He constantly implied it by calling God
His “Father” (it is recorded 172 times in the four “Gospels”)!
4. “GOD:” Jesus never directly called Himself “God.” However, He made His deity clear in
some indirect but very undeniable ways. For example:
a. Jesus Called Himself “I Am,” Which Is God’s Personal Name. Only God
alone can be “I Am,” the eternal, unchanging One:
God told Moses that His personal name is “I Am”:
“Then Moses said to God, ‘If I come to the people of Israel and say …, “God … has sent me to you,” and they
ask me, “What is his name?” what shall I say …?’ God said to Moses, ‘I AM WHO I AM.’ And he said, ‘Say
this to the people of Israel: “I AM has sent me to you.”’” (Exodus 3:13,14)
Jesus had an intriguing series of exchanges with the Jewish religious leaders in John chapters
8, 9 and 10. They kept trying to get Him to say something they could use to convict Him,
asking him who He claimed to be (where He was from and who His father was). They were
frustrated because He wouldn’t clearly state He was the Messiah, the Son of God. But when
He went even further and called Himself by God’s personal name, “I Am,” they were so furious
they attempted to stone Him for blasphemy.
“Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in
darkness, but will have the light of life … I know where I came from and where I am going, but you do
not know where I come from or where I am going … the Father who sent me bears witness about me.’
They said to him therefore, ‘Where is your Father?’ Jesus answered, ‘You know neither me nor my
Father. If you knew me, you would know my Father also.’ ... he said to them again, ‘I am going away,
and you will seek me, and you will die in your sin. Where I am going, you cannot come.’… ‘You are
from below; I am from above. You are of this world; I am not of this world ... unless you believe that
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I am he [Deut. 32:39; Isaiah 48:12] you will die in your sins.’ So they said to him, ‘Who are you?’ Jesus said
to them, ‘Just what I have been telling you from the beginning ...’ They did not understand that he
had been speaking to them about the Father. So Jesus said to them, ‘When you have lifted up the
Son of Man, then you will know that I am he,’” … (John 8:12-28)
“‘I speak of what I have seen with my Father, and you do what you have heard from your father.” They
answered him, ‘Abraham is our father.’ Jesus said to them, ‘If you were Abraham's children, you
would be doing the works Abraham did, but now you seek to kill me … This is not what Abraham did.
You are doing the works your father did.’ They said to him, ‘We were not born of sexual immorality. We
have one Father—even God.’ Jesus said to them, ‘If God were your Father, you would love me, for I
came from God and I am here. I came not of my own accord, but he sent me. Why do you not
understand what I say? … You are of your father the devil, and your will is to do your father's desires ...
Whoever is of God hears the words of God. The reason why you do not hear them is that you are
not of God.’ The Jews answered him, “Are we not right in saying that you … have a demon?” Jesus
answered, “I do not have a demon, but I honor my Father ... Yet I do not seek my own glory; there is
One who seeks it, and he is the judge. Truly, truly, I say to you, if anyone keeps my word, he will
never see death.’ The Jews said to him, ‘Now we know that you have a demon! Abraham died, as did the
prophets, yet you say, “If anyone keeps my word, he will never taste death.” Are you greater than our
father Abraham, who died? And the prophets died! Who do you make yourself out to be?’ Jesus
answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say,
“He is our God.” … ‘Your father Abraham rejoiced that he would see my day. He saw it and was
glad.’ So the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraham?’ Jesus said
to them, ‘Truly, truly, I say to you, before Abraham was, I am.’ So they picked up stones to throw at
him, but Jesus hid himself and went out of the temple.” (John 8:38-59)
Later, after Jesus had healed the man born blind, the religious leaders again began saying
“We don’t know where he comes from” (meaning they didn’t know who he was or who he
claimed to be.) But the man born blind who was healed by Jesus had no trouble understanding
that He was the Son of God, having come “from God”:
“… And they reviled him [who was born blind], saying, ‘You are his disciple, but we are disciples of Moses. We
know that God has spoken to Moses, but as for this man, we do not know where he comes from. The
man answered, ‘Why, this is an amazing thing! You do not know where he comes from, and yet he
opened my eyes. … Never since the world began has it been heard that anyone opened the eyes of a
man born blind. If this man were not from God, he could do nothing.’ (John 9:28-33)
Finally, when they kept insisting He say plainly whether or not He was the Messiah, He told
them His works had proved Who He was and that He and the Father “are one.” Again, they
picked up stones and tried to stone him to death for blasphemy because they understood that
He was saying He was God:
“So the Jews gathered around him and said to him, ‘How long will you keep us in suspense? If you are the
Christ, tell us plainly.’ Jesus answered them, ‘I told you, and you do not believe. The works that I do
in my Father's name bear witness about me, but you do not believe because you are not among my
sheep … I and the Father are one.’” (John 10:24-29)
“The Jews picked up stones again to stone him. Jesus answered them, ‘I have shown you many good
works from the Father; for which of them are you going to stone me?’ The Jews answered him, ‘It is not for
a good work that we are going to stone you but for blasphemy, because you, being a man, make
yourself God.” (John 10:30-33)
Also, three other times in John 8:24,28 and 13:19 He said, “I am he,” clearly implying that He
is God. This was especially significant to the Jews because of what God had previously said to
Israel:
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“‘See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and
there is none that can deliver out of my hand.” (Deuteronomy 32:39)
“Listen to me, O Jacob, and Israel, whom I called! I am he; I am the first, and I am the last. (Isaiah 48:12)
b. Jesus Said Things Only God (or an insane person) Would Say:
"Jesus said to him, 'I am the way, and the truth, and the life ...’" (John 14:6)
“Jesus said to her, ‘I am the resurrection and the life. Whoever believes in me, though he die, yet shall he
live, and everyone who lives and believes in me shall never die. Do you believe this?’” (John
11:25,26)
“… I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the
keys of Death and Hades.” (Revelation 1:17,18)
“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never
perish, and no one will snatch them out of my hand.” (John 10:27,28)
“Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some
you will flog in your synagogues and persecute from town to town” (Matthew 23:34)
“And when Jesus saw their faith, he said to the paralytic, ‘Son, your sins are forgiven.’ Now some of the
scribes were sitting there, questioning in their hearts, ‘Why does this man speak like that? He is
blaspheming! Who can forgive sins but God alone?’” (Mark 2:5-7)
c. Jesus Accepted The Worship Of People. Three days after Jesus’ crucifixion and
death and His coming back to life again Jesus came to His disciples. Thomas, one of His
twelve disciples, was not with them. When the others told him about it he refused to believe
that Jesus had risen from the dead. Then Jesus appeared to his disciples again and that
second time Thomas also was there:
“Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. So the other disciples
told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see in his hands the mark of the nails,
and place my finger into the mark of the nails, and place my hand into his side [where the soldier has
pierced him with a sword], I will never believe.’ Eight days later, his disciples were inside again, and
Thomas was with them. Although the doors were locked, Jesus came and stood among them and said,
‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here, and see my hands; and put out your
hand, and place it in my side. Do not disbelieve, but believe.’ Thomas answered him, ‘My Lord and my
God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who
have not seen and yet have believed.’” (John 20:24-29)
When Thomas saw that Jesus really had risen from the dead he believed and worshiped him,
calling Him, "My Lord and my God!" Jesus not only did not correct or rebuke him for calling
him “God,” but He even commended Him for it! No human prophet would ever allow people to
worship him or call him God, but Jesus did.
Many other times people worshiped Him and He accepted their worship:
[The “wise men” shortly after His birth]: “And going into the house, they saw the child [Jesus] with Mary his mother,
and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and
frankincense and myrrh. (Matthew 2:11)
[A blind man whom Jesus healed]: “He said, ‘Lord, I believe,’ and he worshiped him.” (John 9:36)
[His disciples when they saw his miracle] “And those in the boat worshiped him, saying, 'Truly you are the Son of
God.'” (Matthew 14:33 – also 28:17)
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[Two women followers of Jesus after His resurrection from the dead]: “And behold, Jesus met them and said, ‘Greetings!’
And they came up and took hold of his feet and worshiped him.” (Matthew 28:9)
d. Jesus Said He Came From Heaven; Out From God. Even though Jesus’ body
was born of the virgin Mary, that was not really where He came from. He said many times that
He came from heaven, meaning out from God. He is God’s eternal Word/Communication
(No prophet could say that):
“For I have come down from heaven, not to do my own will but the will of him who sent me … So the Jews
grumbled about him, because he said, ‘I am the bread that came down from heaven.’ They said, ‘Is not
this Jesus, the son of Joseph, whose father and mother we know? How does he now say, “I have come
down from heaven”?’” (John 6:38,41,42);
“He said to them [Jewish religious leaders], ‘You are from below; I am from above. You are of this world; I am
not of this world.’“ (John 8:23);
“I came from God and I am here ...” (John 8:42 – also see John 16:27,28 and John 3:13,31)
e. Jesus Said He Is Eternal. Only God is eternal:
“Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.’” (John 8:58)
Jesus said He existed before the prophet Abraham, who lived more than 2,000 years before
Jesus was born! Notice that He did not say he was born then, but “I am.”
Two times Jesus said in this prayer to God the Father that He existed with Him before the
creation of all things:
“And now, Father, glorify me in your own presence with the glory that I had with you before the world
existed.” (John 17:5)
“Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you
have given me because you loved me before the foundation of the world.” (John 17:24)
5. “THE SON OF MAN:” Instead of calling Himself “Prophet,” “Messiah,” “Son of God” or
“God,” Jesus almost always (87 times) called Himself “The Son Of Man,” which is a clear
indication of His purpose in coming to earth to be a perfect man completely qualified to be our
substitute in dying for sinful humanity.
B. JESUS FORBADE THOSE WHO KNEW WHO HE WAS TO
TELL ANYONE. Not only did Jesus Himself avoid revealing His full identity, He also forbade
those who knew who He was to tell anyone:
1. HIS DISCIPLES:
“He said to them, ‘But who do you say that I am?’ Simon Peter replied, ‘You are the Christ, the Son of the living
God.’ And Jesus answered him, ‘Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this
to you, but my Father who is in heaven …’ Then he strictly charged the disciples to tell no one that he
was the Christ.” (Matthew 16:15-17,20 – see also Mark 8:29,30)
2. THOSE HE HEALED:
“Jesus, aware of this, withdrew from there. And many followed him, and he healed them all and ordered them not
to make him known.” (Matthew 12:15,16)
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“And Jesus stretched out his hand and touched him, saying, ‘I will; be clean.’ And immediately his leprosy was
cleansed. And Jesus said to him, ‘See that you say nothing to anyone, but go, show yourself to the priest
and offer the gift that Moses commanded, for a proof to them.’” (Matthew 8:3,4)
“And immediately the girl got up and began walking (for she was twelve years of age), and they were
immediately overcome with amazement. And he strictly charged them that no one should know this, and
told them to give her something to eat.” (Mark 5:42,43)
3. DEMONS HE CAST OUT:
“And he healed many who were sick with various diseases, and cast out many demons. And he would not permit
the demons to speak, because they knew him.” (Mark 1:34)
“And whenever the unclean spirits saw him, they fell down before him and cried out, ‘You are the Son of God.’
And he strictly ordered them not to make him known.” (Mark 3:11,12)
“And demons also came out of many, crying, ‘You are the Son of God!’ But he rebuked them and would not
allow them to speak, because they knew that he was the Christ.” (Luke 4:41)
It is interesting that He also avoided unbelieving peoples’ false adoration of Himself when he asked
why they called Him “good,” an attribute of God:
“And Jesus said to him, “Why do you call me good? No one is good except God alone.” (Mark 10:18)
C. REASONS WHY JESUS CHOSE NOT TO OPENLY REVEAL
HIS FULL IDENTITY: Here are three reasons I can see: “
1. HE CAME TO EARTH TO BECOME A MAN. He did not come to earth to prove He
was God or to be exalted as God. If Jesus had wanted to prove or glorify His deity He
certainly would not have become a man! But He came to earth in order to save us from
eternal death by becoming both our perfect substitute and the only mediator between us
and God – the sinless “Son of Man” who died in our place:
“For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself
as a ransom for all, which is the testimony given at the proper time.” (1 Timothy 2:5,6)
That is why He predicted his own death on a cross 24 times (see below).
Instead Of Bringing Glory To Himself As God, He Chose To Accept The
Humiliating (For God) Aspects Of Becoming The “Son Of Man:”
a. Becoming A Servant Of Mankind: Just imagine God, The Lord of Lords and King of
Kings, becoming a servant of men! But that is what He did:
[Jesus said] “… the Son of Man did not come to be served, but to serve, and ...” (Matthew 20:28)
“… Christ Jesus,who … emptied himself, by taking the form of a servant, being born in the likeness of
men. And...” (Philippians 2:5-8)
b. Giving His Life For Humanity: God, the Creator of life, entered into death by
voluntarily laying down His life as a ransom for condemned mankind:
[Jesus said] “even as the Son of Man did not come to be served, but to serve, and to give his life as a ransom
for many.” (Matthew 20:28)
“… Christ Jesus … being found in human form, he humbled himself by becoming obedient to the point
of death, even death on a cross.” (Philippians 2:5,8)
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“I am the bread of life … the bread that comes down from heaven, so that one may eat of it and not die. I
am the living bread that came down from heaven. If anyone eats of this bread, he will live forever ...”
(John 6:48-51)
“…God sent his only Son into the world, so that we might live through him.” (1 John 4:9)
c. Saving Sinners By Taking Their Sins Upon Himself: Jesus didn’t come to
condemn sinners, but to take away our sins and give us His righteousness:
“For our sake he made him to be sin who knew no sin, so that in him we might become the
righteousness of God.” (2 Corinthians 5:21)
“You know that he appeared in order to take away sins, and in him there is no sin.” (1 John 3:5)
“… by the one man's [Jesus] obedience the many will be made righteous.” (Romans 5:19)
d. Destroying Death And Satan: He became a perfect man in flesh and blood not only
to remove sins but also to conquer and destroy death and Satan:
“… The reason the Son of God appeared was to destroy the works of the devil.” (1 John 3:8)
“… Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God
he might taste death for everyone. For it was fitting that he, for whom and by whom all things exist, in
bringing many sons to glory, should make the founder of their salvation perfect through suffering. …Since
therefore the children share in flesh and blood, he himself likewise partook of the same things, that
through death he might destroy the one who has the power of death, that is, the devil, and deliver
all those who through fear of death were subject to lifelong slavery.” (Hebrews 29:9,10,14,15)
Jesus did not come to be exalted and worshipped as God. If He had it would have been
impossible for Him to serve us by becoming a man and taking our place in death.
2. AS A SON HE WANTED TO GLORIFY HIS FATHER. Not only did Jesus come to
earth to become a man, but also to model for us being an obedient son, whose desire was to
glorify His father, not Himself:
“The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent
him is true” (John 7:18)
“I do not seek my own glory; there is One who seeks it, and he is the judge.” (John 8:50)
“Jesus answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He
is our God.’” (John 8:54)
His brothers and his disciples did not understand this, so they urged him to become famous by
more openly declaring Himself:
“So his brothers said to him, ‘Leave here and go to Judea, that your disciples also may see the works you are
doing. For no one works in secret if he seeks to be known openly. If you do these things, show yourself
to the world.’ For not even his brothers believed in him. (John 7:3-5)
“ Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’”
(John 14:22)
3. WE COULDN’T HAVE RECOGNIZED HIM. A third reason is that there is no way that
we finite human beings could have understood Jesus was God, standing in front of us in a human
body. Even now, almost all people who have not been raised in Christianity are totally incredulous
when they first hear this teaching. Just imagine the ridicule He would have received if He stood in
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the streets and shouted, “I am God; Worship Me!” There is no way human beings in their natural
understanding could have recognized Him as God. After all, if he looks like a man, talks like a man
and lives like a man, he must be a man! Isn’t that exactly what people think today too?
“He was in the world, and the world was made through him, yet the world did not know him. He came to his
own [the nation of Israel], and his own people did not receive him.” (John 1:10,11)
Only God can give a person the spiritual discernment to understand the “mystery” of Who
Jesus is:
“… the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long
ages” (Romans 16:25)
“When you read this, you can perceive my insight into the mystery of Christ” (Ephesians 3:4)
“the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known
how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope
of glory.” (Colossians 1:26,27)
“… the knowledge of God's mystery, which is Christ” (Colossians 2:2 - see also 4:3)
D. JESUS PREDICTED HIS OWN DEATH 24 TIMES:
The Lord Jesus repeatedly predicted his own death before it actually happened. Six of the 24 times
He also said He would be resurrected from the dead! He also specifically mentioned 6 times He
would be killed by crucifixion. I have listed the Bible references for all 24 predictions in the
chronological order in which they occurred, and written out the 16 clearest ones:
"Jesus answered, 'Destroy this temple, and I will raise it again in three days.' The Jews replied, 'It has taken
forty-six years to build this temple, and you are going to raise it in three days?' But the temple he had spoken of
was his body …" (John 2:19-22, also recorded in Matthew 26:61)
“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” (John 3:14) (see
John 8:28 and 12:32,33, listed below, where he repeated this same thing)
“anyone who does not take his cross and follow me is not worthy of me.” (Matthew 10:38 - He later repeats the
same teaching on two other occasions listed below. One in Matthew 16:24, also recorded in Mark 8:34 & Luke
9:23, and the other in Luke 14:27)
“Jesus answered, ... ‘I am the living bread that came down from heaven. If anyone eats of this bread, he will live
forever. This bread is my flesh, which I will give for the life of the world.’” (John 6:43,51)
"From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at
the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day
be raised to life." (Matthew 16:21, also recorded in Mark 8:31 and Luke 9:22)
“If anyone would come after me, let him deny himself and take up his cross and follow me.” (Matthew 16:24, also
recorded in Mark 8:34 & Luke 9:23)
“As they were coming down from the mountain, Jesus instructed them, ‘Don’t tell anyone what you have seen, until
the Son of Man has been raised from the dead.’… ‘in the same way the Son of Man is going to suffer at
their hands.’” (Matthew 17:9,12, also recorded in Mark 9:9,10)
"… he said to them, 'The Son of Man is going to be betrayed into the hands of men. They will kill him, and on the
third day he will be raised to life.’’” (Matthew 17:22,23, also in Mark 9:31 & Luke 9:44)
(John 8:28)
(John 10:11-15)
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"... Jesus said, ... 'The reason my Father loves me is that I lay down my life - only to take it up again. No one
takes it from me, but I lay it down of my own accord I have authority to lay it down and authority…to
take it up again.’” (John 10:7,l7,l8)
(Luke 13:31-34)
(Luke 14:27)
(Luke 17:24,25)
"... Jesus ... said to them, 'We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests
and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be
mocked and flogged and crucified. On the third day he will be raised to life!’” (Matthew 20: 18,19, also
recorded in Mark 10:33,34 & Luke 18:31-33)
“Jesus...said ... ‘The Son of Man did not come to be served, but to serve, and to give his life as a ransom for
many.’” (Matthew 20:25,28, also recorded in Mark 10:45)
(John 12:23,24)
“Jesus said, ... ‘But I, when I am lifted up from the earth, will draw all men to myself.’ He said this to show the
kind of death he was going to die.” (John 12:30-33)
(Matthew 21:37-39, also recorded in Mark 12:6-8 & Luke 20:13-15)
“... he said to his disciples, ‘As you know, the Passover is two days away - and the Son of Man will be handed over
to be crucified.’” (Matthew 26:1,2)
“Jesus said to them ... ‘When she poured this perfume on my body, she did it to prepare me for burial.’” (Matthew
26:10,12, also recorded in Mark 14:8)
(Luke 22:19, also recorded in Matthew 26:26 & Mark 14:22)
"Then Jesus told them, 'This very night you will all fall away on account of me, for it is written: "1 will strike the
shepherd, and the sheep of the flock will be scattered" But after I have risen I will go ahead of you into
Galilee.’” (Matthew 26:31,32, also recorded in Mark 14:27,28)
(John 16:19-22)]
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APPENDIX 13
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