Channel: Hamza Tzortzis
Jesus From An Islamic Perspective (Mystery Of Trinity)
July 09, 2017 – in this presentation, Sheikh Hamza Tzortzis sets the stage for this intense topic by dealing first with the idea of God in Islam, the attributes of God. Thereafter supported by this premise, he takes the listener into the concept of the Trinity from the Christian perspective.
He breaks down the available philosophies and opinions on this confusing concept making it simple enough for us to listen, digest and understand.
He takes a convulated subject and makes it accessible for us. If you have time for only one talk today, then this is it because it not only educates you but God Willing this will be the tool to educate those around you.
© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.
Bismillah R Rahman r Rahim al hamdu Lillah wa Salatu was Salam. ala rasulillah Salam alaykum warahmatullahi wabarakatuh. Brothers and sisters.
Today we're going to be speaking about Isa Alayhi Salam Jesus
upon appointment bpce. Man, messenger, Messiah. Now, this presentation today has been taken from this brand new book called Jesus man messenger Messiah, published by AI era. And it was written by a buzzer Korea who is here today. And he's going to give us a 10 minute or 15 minute presentation after my discussion on the kind of unique highlights of this book. For those who will be watching online, you can go to ai era.org. And you can basically give us your email, and we will tell you how to get one of these books, in my view. And I spent a lot of time today reading the book, and analyzing the book and studying the book. In my view, it's the best book on the topic of Jesus from
an Islamic perspective, on the topic of deconstructing the Christian conception of Jesus in a warm, compassionate ways, the best book on this topic in the English language, I haven't seen anything that's available. And we have a very big library in the office. And also other known speakers and students of knowledge have said the same thing. So I do encourage you to study because talks are 1% We live in an age, which we like to listen to things we go on YouTube or Facebook. And we've and we think that's enough. But we need to ground ourselves properly, looking at the references,
studying the references, understanding the content sequent change who we are, because knowledge is not data. That's information. Knowledge is data that changes you. It's information that has a transformative effect. And actually, by reading this book, I fell in love with Jesus.
I did I fell in love with East allihies salaam, the true conception of Isa Alayhi. Salaam. As you all know, Jesus from an Islamic perspective, was a man, he was pious. He was very spiritual. If you read the many traditions you can find in Muslim Akhmad, you find some gems and some wisdom. And fundamentally he was here to call people to the worship of the Creator, and call them away from worshiping creation. And what is worship meaning is Psalm brothers and sisters, it means to know God to know Allah subhanho wa Taala. To love Allah subhanho wa Taala, to obey a lot obey God, and to direct all your acts of worship to God to God alone. And this is very fundamental, and the theme of
worship is going to basically resonate throughout this presentation.
As a starting note, I think it's very important for us to understand the context of today's discussion. The context is how we're going to
gain some information gained some knowledge rather, in order to compassionately and intelligently convey our understanding of Jesus to the world, including Christians, Christian Christians, or non Christians.
And I really want you to understand, if we want to convey our conception of Jesus to the world, Christians and non Christians, then we have to do it in a way that's in accordance with Islamic ethics and Islamic values. What are the Islamic ethics and values when you want to call people to something when you want to share something, when you when you want to convey something, the Islamic ethics is that you genuinely care for human human beings. The Prophet sallallahu alayhi wa sallam said in a Hadith, and this hadith this tradition can be found in Tarik al Kabir, as narrated by Al Bukhari. He said, love for humanity. The Arabic here is not a key he is not brother, your brother,
it's an S Lynette NES, love for the NES, what you love for yourself. Okay. So it's very important if we love
Islam, we love guidance, guidance will have goodness, we love the truth, the correct conception of Jesus. If we love this, then we should share it naturally. For example, when you go to university, you have a professor there. He may be a professor on physics. The reason or most of the time, the reason he's teaching physics because he loves physics.
Right. The reason we want to share this understanding of Jesus is because we love Jesus. We love Allah, we love how he will love the oneness of Allah subhanho wa Taala, the oneness of God, and we want to share it with our fellow human beings. Okay? And that's very important. That's the first point to understand love for humanity, what you love for yourself. The other point you need to understand is, don't be under any illusion that we Muslims have a monopoly of righteousness. We don't have a monopoly on righteousness just because we believe we have the correct conception of the Divine, the correct conception of Jesus, it doesn't automatically mean that now we are outwardly
more righteous than others. Allah makes it very clear. He tells us in the Quran, that we shouldn't have wishful thinking that people have the book, know the Muslims should have wishful thinking that we are going to go to Paradise or we are the most righteous, okay? No one has a monopoly, a monopoly on righteousness. Allah makes it very clear in the third chapter of the Quran, verse 113, when Allah says, they are not the same people, the people of the book are not the same. Everybody is different Muslims are different. The people of the book are different. It's not one monolithic group. And amongst the people of Scripture, are upright, just people that worship Allah subhanho wa Taala. This
is in the Tafseer of a temporary don't think now there are like distinct camps. You have the Christians and the Muslims, the Muslims are brilliant and, and the righteous and you have the Christians, the Gnostic, this is not a Quranic narrative, by the way, this other organization, this thinking there are distinct groups, and the group that you don't belong to is all evil. This is not Islam. Allah makes this clear in the third chapter of the Quran, they are not the same people are not the same Muslims and the people of Scripture. And this is very important for us to understand because it changes the way we approach other groups in society. We don't think they're a monolith.
The old bad, no, this bad amongst Muslims, this bad amongst non Muslims. And there you go. It's the human, the human predicament, okay. Now why am I mentioning this is because the concept of other organization, the concept of thinking that there is a distinct group, and that group is all evil, is actually for me the basis of extremism. It's the basis of hardening our hearts, and we're not able to adopt the ethics of the Prophet sallallahu alayhi wasallam, when he went to all human beings, and he had Rama, he had compassion. And he had him he had forbearance, what is forbearance? Does anyone know? forbearance is patience against hatred, patience, steadfastness against people who attack you,
okay? And what's the correct narrative on forbearance, very famous verse in the context of conveying Islam. Allah says respond to evil, with that which is better. And between the people who had hatred amongst them, they will now become close, intimate bosom friends. So this is the Islamic narrative we love for humanity we will have for ourselves. We don't think these kind of binary groups and other groups other than our own our own evil, this is other realization and wrong and not Quranic. We're all human beings. And we want to share Islam in an intelligent and compassionate way.
And also, that we have to understand that no one has a monopoly on righteousness and that when we want to speak to people we do with forbearance and kindness, and Rama, that's very important for us to understand. So moving on.
Let's now focus on the concept of Allah subhana wa tada the concept of the creative the concept of God in Islam. Now, essentially, the concept of God in Islam is based on three main kind of categories, three main types of concepts. The first is the oneness of a loss of God's creative power. This is known in the Islamic tradition as the oneness of Allah rubia. Okay, so, Allah is the sole sustainer and maintainer and owner and carer
and now Russia, of everything that exists, okay. No one shares this, this is solely
this solely belongs to Allah subhanho wa Taala. He is unique in this and he is the sole sustainer, owner, maintainer, and nourisher of everything that exists. The second point is that Allah has names and attributes he has defined himself but with names and attributes, we affirm these names and attributes.
But we believe they're unique to him. Okay. And we also believe he is transcendent Lisa chemistry he she, there is nothing like Allah subhanho wa Taala. And his names and attributes are what you call perfection in Islam. We believe in a maximally perfect theology, maximal perfection. What does this mean in the normal English language? It basically means that a lot of names and attributes have no deficiency and no flaw. Human beings, names and attributes are deficient and flawed. I may be caring, but my care is not boundless. And there is a flaw in the way I care. And I'm deficient. I can't care for everybody, right? But Allah when he defines himself as algebra, dude, meaning the
loving coming from the Arabic would which means a loving that is giving. His love is boundless, has no deficiency, it's pure, right? And he has no floor. This is what we mean by Allah subhanho wa Taala. We affirm His names and attributes. They are unique, he is transcendent, there is nothing like unto Him. And these names and attributes have no deficiency and no flow. The other aspect of Allah is oneness of who Allah is, is the oneness of his divinity. This is also known as the oneness, the Tao heat of Alibaba, or the Tao Hito. Allah Yeah, okay, the oneness of Allah divinity. What does this really mean? It means that we direct all our acts of worship acts can include the actions of
the heart, right and the actions of the limb, we redirect all acts of worship to Allah subhanho wa Taala alone, not to nothing else, but to Allah.
And as I said before, worshiping Allah means to love Allah, to know Allah to obey Allah to direct those acts of worship, to Allah alone. And this is beautifully summarized in the 112 chapter of the Quran. When Allah says, couldn't, who Allah who I had to say a lot, the deity who's worthy of worship, because Allah according to the Arabic linguists also means Allah, Allah, the One who deserves worship, okay. So say, the one who deserves worship
is one I had, I had means not only one but uniquely one, okay, because why it means one as well, but it doesn't have the connotation of uniqueness. So I had is uniquely one. And then Allah says God, eternal, he begets not nowhere to be gotten.
He wasn't born and doesn't give birth. And there is nothing like onto him. Okay, so this is a very unique understanding of Allah subhanho wa Taala. It's understood by five year olds is understood by 15 year olds, is understood by 55 year olds. And if we reach the age of 500, it will be understood by 500 year olds, okay, because it's such an intuitive concept, very intuitive, like even when I was speaking to my father, he comes from a Christian background when I spoke to him about these categories, his understanding of alliances, yeah, of course, this is good. It's part of your fitflop. As you know, fitara is the innate disposition, the nature lives created within you, to
acknowledge Him and to and to worship Him. Right. So this is part of the fitrah. So this is the understanding of Allah subhanho wa Taala of God in the Islamic tradition. It's very pure, it's very innate, it's very intuitive. Now, contrast this with the conception of God in mainstream Christianity. Okay, now, I want to contrast this now what I've just said about the oneness of Allah rubia, the fact that he is the sole creator Sustainer of the universe, his creative power, the oneness of his names and attributes, the oneness of his divinity, contrast this innate natural belief, with the conception of God and Christianity. Now, by the way, there are many differences.
I'm not saying the whole of Christianity agrees with this. No, there are differences, but we're going to be talking about the most popular, the most popular conception of God in the Christian tradition, is a conception of a Triune God, a triune. God, this is known as the Trinity, okay. So this means that God is One being who exists eternally as three distinct persons, let me just repeat, God is One being who exists eternally as three distinct persons, the Father, the Son, and the Holy Spirit, and sometimes you will, you'll hear it as the Holy Ghost.
Now, the passes of the Trinity are not to be confused. So the father is not the son. The son is not the Holy Spirit, and the Holy Spirit is not the father. All three persons of the Trinity are co equal, and co eternal. Okay. Now I see many confused faces. Well, this is exactly what creates a crisis and natural confusion and we're not seeing that
to belittle them, we're not saying this to, you know, mock, with genuinely genuinely having an intellectual exercise here, okay? Now a key element in this Trinity in this trait, Moon God is the concept of the incarnation. Okay? What does this mean? It means that the second person of the Trinity the son, took human flesh in the bodily form of Jesus. So there was this co eternal, right, co equal son.
Right, the second of the Trinity
became human flesh in the form of Jesus. That's the concept of incarnation. So when Miriam when Mary alayhis, salaam gave birth to Isa alehissalaam, Jesus, God, according to the Christian tradition, entered into creation, and the virgin conception, God acquired an identity he would retain for the rest of eternity. So Jesus is set to be God, man, he has two natures, one divine and one human. So Jesus said to be both fully God, and both fully man. Okay, so let me just repeat this because it, it highlights one of the
a critical philosophical problem that undermines biblical Christianity, okay, or mainstream Christianity. So let me repeat this, there was the Son, the second of the Trinity, co eternal, co equal, enters into creation, by human flesh, in the form of Jesus, when he was so called born,
as a result of Mary given birth,
he now acquired a new identity, God, man, fully God, and fully human.
Now, do you see what the problem here is?
Because in biblical Christianity, they believe God is changeless, his essence doesn't change.
The Trinity is part of his essence.
But he changed, he got a new identity, the moment he was born into Earth, right, the moment he came into Earth, in the form of human flesh, in the form of Jesus, he, God, apparently, according to this Trinitarian, understanding, adopted a new identity, God, man, fully God and fully man.
So it means his nature changed.
This is a philosophical problem. Because according to theology, according to Christian theology, according to biblical understanding, God can't change. But yet, the essence of God change because
the son, the second of the Trinity,
was born into human flesh in the form of Jesus and adopted a new identity.
God, man, fully God, and fully human.
That is a huge problem in
Christianity, and also, it's a philosophical problem, because if you think about it from an intellectual point of view, if the conception of God that his essence doesn't change, but then according to the Trinity, the Trinitarian perspective, the second of the Trinity actually adopted a new nature. He changed, then it creates a huge problem.
And it's no wonder Dr. James White, one of the foremost apologists for the Trinity today, he actually exposes the confusion that everybody has, well, Christians have. He says, For many Christians, the Trinity is an abstract principle, a confusing and difficult doctrine that they believe, although they are not really sure why, in the honest moments.
Now, obviously, you have many Christians, when you go on the streets, and you want to give Dawa, you're in a conveyor compassionate and intelligent case for Islam. When you're on the internet or you're on the phone or you have family, we have your next door neighbors that you take care of whatever the case may be, you have some rebuttals, some counter arguments, for example, and they come in the form of analogies to try and prove the Trinity from a rational point of view. They say the Trinity is like an egg, the shell, the white and the yolk, but still one right. Then they may say, the Trinity like three forms of water, ice, liquid, and vapor. Or they see the treaties like a
man who can exist as a father, he can exist as a son, and he can exist as a husband, right? For many of the sisters, maybe he exists as a ghost.
So these analogies are very problematic from a philosophical point of view from an intellectual point of view, we want to use our reason Allah says to use your affiliate alone does not use the intellect. So let's explain why the egg analogy is wrong. Then an egg analogy doesn't work.
Because the doctrine of the Trinity states that each person, the Father, the Son, and the Holy Spirit is fully God, but you never say the shell is fully egg, or the wife is fully egg, or the yolk is fully egg, no one would ever say this, right? So it's a false analogy from that point of view. Also, Take, for instance, the water analogy, it doesn't work either. because it implies that God first manifested Himself as a father, then a Son, and the Holy Spirit.
But this is wrong, because this example this analogy of water just shows that the forms are temporary. Ice doesn't always remain ice, right? Ice changes, then it becomes becomes vapor, then it goes into the liquid. But according to mainstream Christianity, the Trinity is that they are co eternal and co equal, they utterly coexist.
Water doesn't utterly coexist with regards of his ice and vapor at the same time, no ice, it turns into ice because it freezes, then when you heat up a bit, it becomes liquid, then when you heat it a bit more boiling, it becomes vapor, right that those states don't coexist, right? If I have a cup of water, you know, this cup of water is liquid. You can't say it's vapor as well, right? You can't say it's ice now. No, it would change into ice, depending on the conditions that we have. Finally, the man and I analogy also fails to encompass the doctrine of the Trinity. Why? Because the Father, Son, and Holy Spirit aren't functions because I'm a son. I'm also a father, right? And I'm also a
husband. These are functions of who I am. Okay? These are functions. But the Trinity when they say there is a son, Father, Holy Spirit. It's not just a function. It's a distinct person. There's not a person Hamza who's just the Son, and a person Hamza who's just the Father, and a peasant, Hamza is just the husband. No, these are functions of who I am. But according to the Trinity, the son, the Father, the Son of the Holy Spirit, are all distinct persons, not functions. It is no wonder. The evangelical scholar Harold Lynn Zell, and seminary Professor Charles Woodbridge wrote the following. They said, the mind of man cannot fully understand the mystery of Trinity. He who has tried to
understand the mystery fully will lose his mind. But he will, he would deny the Trinity would lose his soul. So it's almost saying to us that mainstream Christianity is saying, if you want to be saved, and go to Paradise, and live a blissful eternal life, you have to believe in something the mind cannot fathom, cannot comprehend. I would even argue this is a form of injustice, right? Because God is just, he's fair, he's loving. He's not going to give you some ideas, I impossible to believe, right? He's gonna say to you, right, you know, if you look at the paradise, you have to believe that one plus one is equal to five.
That would be unjust by definition. Now, what's very interesting as well, brothers and sisters, is that the early church had lots of differences, as we say, in the Islamic tradition, they laugh Yeah, there was lots of differences. For example, the epi or knights, they believe Jesus was purely human that even believed he was divine. There was a difference in the early period of Christianity. The urbanites believed that he wasn't divine he was human.
You also have the Monsieur knights, they believed that Jesus was purely divine and not human at all. So there was a big difference between the Arabian Nights and the monster nights, then you have and I'm gonna try and pronounce this properly. The sub ordination is, the sub ordination is That's the one. So the sub ordination is they believe Jesus was both fully human and fully divine, but that he was created by God the Father, thus was not equal to the Father, but sub ordinate. to him.
A very famous, prolific Christian writer in history, wrote over 1000 books, his name was Oregon of Alexandria. He was also a sub or D nation, just meaning that Jesus was both human and divine, but he's subordinate to the Father. Okay, so he's not called equal to the father, his subordinate to him. You don't have to understand this much. You can read the books for yourself. But the point is, we're just trying to show that in early Christianity,
there was lots of differences.
Now, what's very interesting is that the first three centuries of early Christianity had no fixed concept of Jesus, either. They don't have a fixed idea who Jesus was. Now, mainstream Christianity will basically tell you, yeah, Jesus is the Son of God, and he's God, right.
And he's part of the Trinity but the first early the period, the
First three centuries of Christianity didn't have that fixed concept. There was lots of differences going on, for example, a lot of trinitarians a lot of Christians who believe in the Trinity, they like to quote, early church fathers, and one of the early church fathers is called Tertullian. Okay. And, you know, they say, Oh, look, he believes in the Trinity, too. But this is not the case. Because when we examine their writings, for example, he examine the writings of Tertullian, we see that he was actually a bit confused, he didn't really believe he didn't really believe in the Trinity as mainstream Christians believe in the Trinity. This is an early church father. So look
what he had to say. He said, for the father is the entire substance, but the sun is a derivation, and a portion of the whole, as he himself acknowledges, my father is greater than I. And that's why he basically says in the Psalm, his infinity is described as being a little lower than the angels. Thus, the father is distinct from the sun, being greater than the sun. So an early church father to tilian, he basically said that the Father is greater than the son, they're not co equal, which is mainstream Christianity today.
And what's interesting, the word Trinity doesn't even exist in the Bible.
It doesn't exist. And, you know, it's very clear that the book of Allah subhanho, wa Taala, the Quran
does mention that you shouldn't even mention three, don't say falletta, don't even say three. And Allah says those people who say God is the third of three, I define the truth, there is only one God.
And what's very interesting, from a biblical point of view, it doesn't really make sense, especially when you study the Bible. And I'm not a huge fan of studying the Bible in detail. Because from the Islamic and academic perspective, the Bible from my point of view, and I would even argue that intellectual tradition, even academia, Christians themselves to professors, they would argue that the Bible doesn't have what you call textual integrity from a historical point of view. We can't truly say, this is actually the Gospels, and I'm going to discuss this in a few minutes. But nevertheless, it's very interesting that Jesus actually preached how he'd, according to the Bible,
there's an interesting incident in the New Testament. Now,
it seems that Jesus is affirming the theology of the Jews, which was more closer to oneness more closer to monotheism. And he said the following
the most important one, ask Jesus, okay, because he was asked which of the commandments is the most important? And Jesus said, the most important one answer Jesus is this, here, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart, and with all your soul, and with all your mind and with all your strength. The second is this, love thy neighbor as yourself, there is no commandment greater than these. Well said, teacher, the man replied, You are right in saying that God is one, and there is no other but him, to love Him with all your heart, with all your understanding, and with all your strength, and to love your neighbor as yourself is more important,
all burn offerings and sacrifices. When Jesus saw that he had answered wisely, he said to him, You are not far from the kingdom of God. And from then on, and from then on, no one dare to ask him any more questions. This is in Mark 1228 to 34. Now, isn't it interesting that Jesus didn't say, oh, by the way, Jewish man, what do you mean by God? Is this Triune God, the son, the Father, and the Holy Spirit, isn't the whole point of Revelation, and the whole point of a messenger and a prophet like Jesus to clarify misunderstandings, to elucidate right to bring into light to show clear guidance, because the Jewish man here, who was in this dialogue, he had the assumption of the Jewish God,
which was one no Trinity, purely one who Allah who I had, say allies, uniquely one, right. Jesus, oversee knew this.
Now, if Jesus adopted the Trinitarian perspective of God, he said, ha, you've misunderstood me here. What you mean by God is actually the Father, the Son, the Holy Spirit, but he didn't do this.
So let's now talk about Isa Alayhi, salaam Jesus man, messenger Messiah from Quranic point of view. Now obviously the Quran, Allah subhana wa tada commands Muslims, to love and to respect all the prophets and we don't make any difference.
Tensions between them. Allah says in the Quran in chapter two verse 136. So you believe his say, we believe in Allah in God, and in what was sent down to us and what was sent down to Abraham, and it's my own is it Isaac and Jacob and the tribes, and what was given to Moses, Jesus, and all the prophets by their Lord, we make no distinction between any of them and we devote eyes, we devote ourselves to Him to Allah subhanho wa Taala. Now, it's very interesting that the Quran mentioned Jesus, how many times 25 times Mohammed Hassan, I believe is mentioned only four times four or five times Isa Alayhi. Salaam is mentioned 25 times he has special names, epithets, Allah, the Spirit of
God kalama law, the Word of God, Jesus is a very special place in the Islamic tradition.
And are some cinematics, some similarities, but lots of deviations to which we're going to explain? So let's focus on the birth of Jesus, as you know, a lot of panel what Allah says, the angel said, Mary, God gives you news of a word from him, whose name would be the Messiah, Jesus, son of Mary, who be held in honor in this world and the next, who be one of those brought near to Allah near to God. And Mary obviously reacts with surprise, because she was chaste. She was a pious woman. And that's why it was going to be a miraculous birth. She said, My Lord, how can I have a son, when no man had touched me, and the angel said, this is how Allah This is how God creates what he will, when
he has ordained something, he says B and it is B and it is, and as you know, he sallallahu Sallam as a child perform miracles in the cradle, be full of wisdom and righteousness in the eyes of Allah in the eyes of God. As Allah says, In the third chapter, verses 46 to 48, He will speak to people in his infancy, and in his adulthood, he will be one of the righteous, He will teach him the Scripture and wisdom, the Torah and the Gospel. Now, when Mary Alayhi Salam became pregnant, she withdrew.
And she withdrew herself from the people, she knew that they wouldn't believe her. And because she was pious, she couldn't deal with the shame she didn't know what to do. Because people will slander her and accuse her of having committed fornication. And Allah says in chapter 19, and so it was ordained, she conceived him, she was drew to a distant place. And when she was in labor, she was in so much pain and utter despair. Then Allah through His mercy gave her sustenance, as Allah says, in the same chapter, and when the pains of childbirth drove her to clean to the trunk of the palm tree, she exclaimed, I wish had been dead and forgotten long before all of this, but a voice cry to her
from below. Do not worry, your Lord has provided a stream at your feet. If you shake the trunk of the palm tree towards you, it will deliver fresh, ripe dates for you.
This reminds you of my wife, you know, delivered my first son. And we had love algebra dates, because these were the apparently the dates of Mary alehissalaam. And, you know, she's getting all this pain and trauma. It was like four hour labor. And she's so strong. She didn't eat the dates. I
was so worried. You know, this reminds me. I wrote a whole book, like every single one that she didn't have anything. Yeah. So parlamento. Bless our sisters because Beth Allahu Akbar, Allah is greater you take your house, women off the bat, I'm saying, Yeah, you know, that's why I really believe that. I know, sometimes I don't show it. But I really believe that women have a higher status in Islam than men, because they're the, the other first teachers of the scholars, and then the first protectors of the people that protect us, right? So what higher status, you know, there's no other higher status, you know, from that point of view. So
let's continue. So she took the dates she had sustenance from her Lord. And then God informed the ally informed her that when she returns to her people, she would not speak a word to them, she's not allowed to speak a word to them. So Allah said, So eat, drink, be glad, and see to anyone. You may see I have vowed to the Lord of mercy, to abstain from conversation. I would not talk to anybody today. So after giving birth to Jesus, many Mary returned to her people, and they confirmed her fears by implying that she committed fornication should they're like saying, Mary, look what you've done. You know what's happened. You've had a baby, you must have committed funny
So what does she do? She basically points to the chart. She went back and this wildlife saying in chapter 19, she went back to her people carrying the child. And they said, Mary, you have done an evil terrible thing, sister Aaron, your father was not an evil man. Your mother was not unchaste. So she pointed at him.
At the child, he said, he sent him. They said, How can we converse with an infant, he can't talk. And this was one of the miracles of Isa alayhis salaam in East LA Islam said the following beautiful words. Indeed, I am the servant of Allah. He has given me scripture, and made me a prophet. And he has blessed me wherever I am, and has commanded me to pray, to give arms as long as I live, to cherish my mother. He did not make me domineering or graceless peace was on me the day I was born, and will be on me the day I die. And the day I am raised to life again.
And we know he Salah his son did marry me many miracles in chapter three of the Quran is alehissalaam said, I will heal the blind and the leper and bring the dead back to life with God's permission. So this was the reality of Isa alayhi salam.
interestingly, the nature of he sallallahu Sallam was one of a man
that had a message. And that message wasn't unique to him. It was part of the Prophetic Mission, that every single Prophet came here to teach us about coheed, the oneness of Allah, the fact that we must direct all our acts of worship to Allah alone, that the thing we must know the most is Allah. The thing that we must love the most is Allah, the thing that we want to obey the most is Allah. And the thing that we direct all acts of worship to the most is Allah, or the only acts of worship, though, that we manifest is to Allah alone. This is the essence of tawheed. And this is where all the prophets came to teach us about which frees us from the darkness and the slavery of worshipping
other than Allah subhanho wa Taala, other than your Creator and maker. Now, I'm going to move now on the crucifixion. Now, the reason I want to do that, because now we've understood the contrast between the two different conceptions of God, the Christian conception, the Islamic conception, the understanding of Jesus, we understanding what is the most spiritual was the most rational, truly, it's the Islamic conception. But I want to move now on the crucifixion, because the crucifixion
get some kind of justification from mainstream Christianity and Christian scholars, based on based on the idea of the theology of giving blood, right? Because a lot of Christian scholars go to the Old Testament and they say, Look, man, human beings, right? They have inherent sin. Because Adam alayhis, salaam, okay. And his wife, you know, they sinned, and we have to carry the burden of their sin. So man is inherently not good. By inherently is born into sin. And the only way because God is so holy, the only way to cleanse yourself from the sin is with blood. Right? Now, contrast this with the Islamic point of view, the Islamic tradition says that everyone's born in goodness, the idea of
fitrah, whoever they are, if they're born in China, if the born in Australasia, even if they were born on the moon, they have a fitrah and innate disposition, and that disposition is goodness, is based on goodness, not an evil. So a birth of a child from a theological point of view, according to Islam is good news is something positive by a birth of a child from a Christian point of view. What I mean by Christian is, the theological point of view is that he's born into sin.
And this is why they refer to different aspects of the Bible. For example, in Romans 623, it says, For the wages of sin, to pay sin, right to remove sin, is death. Also in Hebrews 922, it says, in fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood, there is no forgiveness. Again, in Romans 512, it says, Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people because all sinned. Now, the solution According to the New Testament is as follows that Jesus died on the cross to undo Adams original sin and therefore everybody's sin, as you see in Romans five
17 it says For if, by the trespass of one man, death reigned through that one man, how much more with those who receive God's abundant provision of grace, and have the gift of righteousness reign in life through the one man, Jesus Christ. But the thing very important that we need to understand your all we said about allies names and attributes in the beginning, what are they? We have a maximum perfect theology. There are not there's no deficiency and no flaw, the concept of blood atonement, the concept of requiring blood, okay, in order to gain forgiveness, this concept itself is number one, against the mercy and forgiveness of Allah, the fact that he's alright man. That's
that's what they're trying to say.
If they claim that in order for us to be forgiven, right, because we're carrying the burden of not our own sins, but also the sins of Adam, the only way to be cleansed of that sin is through blood. This isn't a direct contradiction to the concept of mercy from a maximally perfect theological point of view, the fact that God is supposed to have perfect names and attributes were no deficiency on floor, why would he want blood? Right? Further, this goes against his names and attributes of him being the just because this is fair, that mean you are carrying the sins of somebody else.
Is that fairness? Is that fairness by by the very definition of what it means to be Justin fair, so the concept of blood atonement in Christian theology is number one unjust. And number two, is antithetical to mercy.
So this is repeat this. So in mainstream Christianity, they basically say, Adam sinned, were carrying his sin. That's unjust, because why are you carrying the sin of somebody else? In order to cleanse yourself from your sins in carrying somebody else's sins, you need blood? So that is unjust and not very merciful?
Allah says in the Quran, no, so laden bears the load of another chapter five, verse 18. If you look at the Tafseer of urban kefir, he says that no human being is going to carry the burden of someone else's sin, someone else's mistakes, this is unjust. And we know this as parents, you know, when kids sometimes learning to walk, and they bump into the chair, what do you do you go? No t chair, don't we? Right? You don't go to the kitchen and go into the fridge and say, no tea fridge, right? It doesn't work. That doesn't make sense and the concept of justice, right? imaginary to court of law. And the judge says Hamza, you're in prison for 30 years, why haven't done anything I know. But
some guy down the road, he killed three people. So you're in prison for three years, but I didn't do it. Right, I'm carrying the burden of someone else. And that's inherently unjust forget, from a spiritual point of view, from a philosophical point of view is unjust by the very definition. So for us to get the blame of someone else's sin is unjust, and Allah is not unjust. So just by the very concept of who God is, we reject this blood atonement, and we reject the caring sin of somebody else. Also, if one says that you have to basically have blood, right, in order to basically remove our sins.
This is not very merciful, right? You think God is the Most Merciful? God is forgiving and loving, even according to Christianity, but yet he wants blood.
And what he did he sacrificed his son who's supposed to be God sacrificed himself in some kind of paradoxical way and and tortured himself. Which is sounds quite weird, right? Does that make sense? What does the law say? And you know, and sometimes other traditions think that they have a monopoly on spirituality. How's your relationship with God? It's very good. Thank you very much. I don't need blood, right? What does the law say in the Quran, say, if you love God, then follow me referring to Mohammed follow Mohammed Shah Sonam. And Allah will love you and forgive your sins, because the person Sonam is a rock miser, mercy to the world's. All we have to do as Muslims is stand and pray
and just raise your hand say, yo, Rob, forgive me and be sincere, Allah will forgive you even if you read it people last the forgiveness of Allah subhanho wa Taala. This is our rub. This is our Lord.
Our Lord is not a lot of blood. Our Lord is a lot of love.
A lot of Rama, excessive Rama. Allah Buddha means excessively loving that special love that he has. And His reima His loving mercy encompasses all things.
All you have to do is turn
Back to Allah subhanho wa Taala you've been drinking all your life, you've been hitting all your life, you've been stealing all your life. The minute you do Toba, you do repentance say, I'm, I feel bad, I feel remorse. But I know your mercy is greater than my mistakes. And you ask Allah for forgiveness, Allah forgives you. This is mercy. This is forgiveness, not wanting to sacrifice and torture somebody else.
In the case of biblical Christianity, torturing God Himself.
This is antithetical to mercy and forgiveness. Now, I want to raise something that's not actually raising the book.
Which is a bit interesting.
You know, in the Bible, it says that God loves human beings that he sacrificed his own son, right?
to basically free us from sin. And the one to ask the Christian, that's very interesting. isn't me being a Muslim also sinful?
Yeah. But didn't God sacrifice a son for my sin as well being a Muslim? So I don't have to be a Christian
at all, but you have to accept the gift of the sacrifice? Well, that's very interesting, because there's no intrinsic value of the sacrifice, then what is valuable is me just accepting it, which changes the whole theological paradigm. Do you see? That's something interesting to think about? So last few points. So we spoke about, we've alluded to the crucifixion in terms of blood atonement, atonement. But let's now really think about is the crucifixion an indisputable fact, this is very important for us to understand. Now, from a historical point of view, the only kind of narratives we have are the eyewitness testimonies of the Gospels, Mark, Matthew, Luke, and john. Now,
this is not divine revelation. This is not something that is 100%.
In terms of it's not 100%. It's kind of worked for us.
It hasn't convinced the mind, right? It's just based on eyewitness testimony, by an owner for an eyewitness testimony to be valid, especially in the context of writing things down, you have to have at least three things, know who they are their identities, know the content of the writings, and the date of their writings, by I'm telling you, when you study the Gospels, you don't know their full identities, I believe we don't even have the second names.
We don't even know the contents of the writings, which I'm going to discuss in a little while, where even though the date of their writings, some of the most earliest manuscripts are like around 200 or 150 years after the so called
crucifixion of Jesus. So we don't have the dates. We don't even have the identities, we don't have the external biographies of these people that are even robust enough for us to really say, yes, these people were these people, right? So from a rational point of view, you can never accept these testimonies, and not for testimony so great, like someone being crucified who's supposed to be the Son of God, right? We don't have the identities, the content of the right the content of the writings, or even the date of the writings. Let's focus now just on the content of the writings. And one would argue, well, we have the Gospels, bro, Hamza, we have the Gospels, you know, the writings
are there, you But are we sure that that is what they wrote. Because if you study the history of the Bible, is a lot of confusion from an academic point of view. few points for me to,
for me to plant in your heart and mind, you'd have to research this yourself further because of time. The first point is this, that the different churches of Christianity disagree what the Bible is the Greek church, the Syriac church, the Catholic Church, the Protestant Church, the Coptic church, the Anglican Church. They don't have an agreement on what the Bible is, for example, the Protestants have six legs, less books, I believe in the Catholics have six extra books, or whatever the case may be there is kind of differing amongst them. Also, the church fathers never saw the Gospels as authoritative. These include Clement of Rome, Ignatius of Antioch, Papyrus of hierapolis.
Now a noted authority in New Testament criticism, Bruce Metzger, who's also a Christian, he comments on Clement of Rome, one of the church fathers, he said, he knows several of the Paul's epistles and values them highly for their content. The same can be said of the Epistle of Hebrew of the Hebrews, which he is well acquainted. Although these writings obviously possess for Clement, considerable significant he never refers to them as
authoritative Chris scripture. Bruce Metzger Professor Bruce Metzger also says when he's commenting on Ignatius, another church father, he certainly knew a collection of Paul's epistles, including one Corinthians effizienz. Romans galentines
Philippians, I'm probably pronouncing is really wrong, because I'm digging a Greek way. Yeah, Colossians and Thessalonians. Right. It is probable that he knew the Gospels according to Matthew and john and perhaps also Luke, there is no evidence that he regarded any of these gospels or pistols. As scripture. Fundamentally and brutes Metzger, Professor Bruce Metzger makes a beautiful point. He says the criterion for canonicity meaning, the criteria for saying these books are the Bible was what there's only one main criteria, who could guess what it was.
The main criteria for what was going to become the Bible was that these books had to agree with the current at that time church teachings. Do you see the big circular argument there isn't the whole point of canonizing a book to give you the teachings for the church. But what the church did is that their criteria was that these books are going to be the Bible, our guidance, if they already agree with us, and that's a huge problem.
what's very interesting, the Catholic Encyclopedia also says there is no clear cut canon anyway. It says the idea of a complete and clear cut canon of the New Testament, existing from the beginning, that is from the Apostolic times has no foundation in history. The canon of the New Testament, like that of the old is the result of a development of a process, at once stimulated by disputes with doubters, both within and without the church and
regarded by certain and retarded by certain, obscurities, and natural hesitations, and which did not reach its final term into the dogmatic definition of the Tridentine Council. Also, you have many scribal errors, if you look and search for yourself, the kind of facsimiles or the pictures of the scribal errors of the development of the Bible because you have to copy the Bible, right? There was no printing press. There are some margins in the footnotes, the scribes are debating each other. And one scribe says, You fool,
leave the original reading. I know it sounds really funny, but you have it is there. Also there are many parts omitted that are now not considered even part of the Bible. Because, for example, Mark 1619 to 20. It's not considered a later edition, it was added, it wasn't part of the original.
So from this point of view, how can you even start to believe in the crucifixion, because the only evidence we have from a historical perspective, rule historical evidence is the Bible. But does the Bible satisfy intellectually? The mind concerning believing it as reports of eyewitness testimonies? I don't think so.
I don't think so at all. So, what's very interesting as well as like even many early groups of Christianity in the first and second centuries, they even denied the crucifixion of Jesus. Isn't that interesting? For example, you had the bezieht beza dalliance, right? There was a first century scholar called by the dealies. Right. I probably pronounced that wrong as well, and his followers who are called the Brazilians, they believe that Jesus was saved from the crucifixion. And another person Simon of serene, was crucified in his place, which is what you may argue, some scholars interpret the verse of the Quran, when it was made to appear, it was like Jesus, right? Some, like
even a das rajala. And many other lemma they say there was a replacement. Okay, so that's an interesting view.
Also, you have the Philadelphians. They basically also seem to have rejected the crucifixion, because Ignatius, one of the Church Fathers writes a letter to them, to basically tell them to come back to what he considered orthodoxy, right. You also had the trillions. Again, they seem to have believed that the death of Jesus was only in appearance and Ignatius again, writes them another letter. So in the early period, there was a lot of difference in differences from that point of view. I want to make a very important point. The reason we believe that Jesus wasn't crucified, he was made to appear that way, okay. And Jesus is alive is because the Quran says so, that's valid
evidence for a Muslim Why? Because we have evidence why the Quran is from Allah. Another book written by a beloved was a curious could, the eternal
Challenge, a journey through the miraculous Quran if you go to one reason.org, you could put in your email and download it for free. We even have prints available. The second edition is out now. And that book articulates good reasons why the Quran is from Allah, it's preserved. It has miraculous features concerning its structure, its linguistic miracle, its information, etc, etc. So since we could show the Quran is from Allah, the what it says about Jesus is going to be true anyway.
So what's the summary? The summary is brothers, brothers and sisters that East Allah He Salaam was ascetic, he was pious. He was a man of a lie man of God. He wasn't good. And he called people to the worship of God, to the worship of the Creator, not to the worship of creation. And the Quran makes this apparent. In chapter 19, verse 30, to 35.
Jesus said, I am the servant of Allah of God, he has granted me the scripture made me a prophet made me blessed wherever I may be, he commanded me to pray, to give charity as long as I lived, chase my mother, he did not make me domineering or graceless. Peace was mean the day I was born, and will be on the day I die. And the day I'm raised to life again,
such was Jesus, son of Mary. This is a statement of truth about which they are in doubt, it would not be good to have a son. He's far above that. When he decreased something, he says only be, and it is. And essentially he said, I'm Jesus. His main point was to heed the oneness of God, the oneness of the Creator, the oneness of the creator's divinity, as the Quran says, in 4378 64, that Jesus said, Indeed, God alized, my Lord, and your Lord, so worship Him, that is a straight path. Brothers and sisters, just to completely end, I really want you to understand that most Christians don't even know this, okay? I want you to introduce the book to you, that has far more beautiful content and
lots of references. I want you to give you the idea that we have a very strong intellectual tradition concerning the conception of Jesus, that spiritual, intuitive, natural, profound, and in line with the basic understanding of the Creator.
And I want you to understand that most Christians, they're deep spiritual human beings. Okay. I had an interfaith, I think, a few years ago in Leicester, and I had a very loving time, I felt a lot of love, okay. And this is how we should be to our brothers and sisters in humanity as well. And the reason they believe in Jesus in this way, because that's all they know. That's all they know.
And they believe they have a relationship and they feel this natural filtering, you know, the innate disposition, connection with something and they want to manifest the instinct of worship. And all they have is this, the kind of mainstream Christian understanding of Jesus, what we need to do is show them they could keep this love for Jesus. They could keep the love, and then we'll Sakhalin come welcome. That love you must have, but now understand Jesus for who He really was. And understand God in the way that God wants to be understood concerning his unique meekness and oneness. You don't even have to go for the stuff I did today. Okay, it's just just in case you have
one of the Christian missionaries on your doorstep. Yeah.
And it's a really fascinating book by generally speaking for the alarm for the masses, just be a loving human being, respect them, even if they say, Oh, I had a dream of Jesus. And it's so spiritual. And that's why don't negate them. You know, when you negate someone's spiritual experience is equivalent of negating them. Say, I agree, you may have had an experience, but let me show you how you could interpret that experience. Do you see, give them the reference point, show them that the real way of looking at their experiences in their life is through the lenses of oneness. tawheed so our advice to the brothers and sisters that when you talk to Christians, be
loving as you should be, be caring as you should be, be fair as you should be, have a clock adopt have forbearance if you get harmed, don't respond with evil respond with goodness, right? That's the key attribute of the prophets very famous story of the Jewish man who came to the process some, the person owed him some money, Jewish man dragged him by the neck left a mark, one of the Sahaba one of the companions wanted to sort him out. The Prophet stopped him. And what did he say? You know, we expect you something better from you, that you teach him to ask for his money nicely and you teach me to give on time forbearance even
Though he was attacked, and this Jewish man became a Muslim, why? Because he wanted that sign he there was one remaining sign that he didn't see in the Prophet sallallahu alayhi wasallam. And that sign was a sign of forbearance as Allah says, respond to evil with that, which is good. Let me end with a funny story. There was a brother who adopted the Sunnah, the prophetic way of tolerance. tolerating anyone's belief, atheist, Christian, whoever we are. Respect, right, being fair.
All of these values that everyone agrees with generally speaking, you know, give people the you know, you don't you don't there's no compulsion in religion, give people the liberties. Now,
he was having a stall outside stretch outside Stratford shopping center, man of Sunday, you know, not some other clothes Sunday here, which which counts the most right?
And some lady came up to him and spat on his face.
He responded to you without which is better. What do you do? He kept on smiling. As if nothing happened, smiling, I had picked up some tissue wiped, wiped his face. And he got another Titian gave it to her, because she had some of her dribble on her face. And she took it as she walked off. After a few weeks or months, she came back to the same store. She became a Muslim, respond to evil that which is better. And the enmity between two people it's as if the now will become like bosom intimate friends. And you know what happened after a few more months or years. They got married.
So sisters, the advice here is if you want a good husband spit on him first.