Could Not Answer

Proving The Falsity Of Trinity By Means Of The Statements Of Îsâ ‘Alaihis-Salâm’

The Gospels contain many verses proving the fact that the belief of trinity is wrong.

[Before citing those verses, it will be useful to give brief information on the origin of the belief of trinity [three gods], which was inserted into Christianity afterwards. In all the religions that have been revealed since Âdam ‘alaihis-salâm’, Allâhu ta’âlâ has been the [only] creator and owner, and His name has been (ALLAH) in all these religions. Everybody with common sense will know that it is wrong to believe in trinity, three gods. The fact that Allâhu ta’âlâ is one is stated also in the Gospel written by Barnabas, one of the Apostles. The Gospel of Barnabas was published in Turkish in 1987, in Istanbul. As the Bible was being translated into Greek and Latin, the Romans, who had had hundreds of gods till that time, were not satisfied with one God, and wanted to multiply the number. They inserted this (theory) into the Gospel of John first. The original copy of the Gospel had already been lost, and they changed it for good this time. This doctrine was validated by force in the council (the ecclesiastical assembly) which was convoked by Constantine the Great in 325. Its reason was that the Greeks adhered to the Platonic philosophy. The Platonic philosophy is based on three principles: Morals, mind, and nature. And nature is divided into three: plants, animals, and human beings. According to Plato, the Power that created the world is one, but He may have two assistants. This theory gave birth to the doctrine of trinity. Though the doctrine of trinity was first seen in the Gospel of John, the same Gospel contains verses proving the fact that Allâhu ta’âlâ is one. We shall mention some of them.]

The third verse of the seventeenth chapter of the Gospel of John states: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, who thou hast sent.” (John: 17-3) This verse announces clearly that Allâhu ta’âlâ is (ONE), who is the owner of real, eternal life, and that Îsâ ‘alaihis-salâm’ is a Messenger sent by Allâhu ta’âlâ.

By commanding through this verse to have belief in the eternal life, i.e. life in the hereafter, in the existence and unity of Allâhu ta’âlâ, and in Prophets, the Gospel of John enjoins that a doctrine running counter to this, i.e. trinity, is an everlastingly inadmissible falsity. [This verse of John’s declares that Îsâ ‘alaihis-salâm’ is a Messenger, a Prophet. Thinking and believing otherwise afterwards means apparent aberration that will annihilate the eternal life, the everlasting felicity in the hereafter. In the beginning of the seventeenth chapter of the Gospel of John Îsâ ‘alaihis-salâm’ is quoted as praying as follows on the cross: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” [Verse: 3]. Îsâ ‘alaihis-salâm’ announces here that Allâhu ta’âlâ is the only being who is to be worshipped, who is worthy of being worshipped, and he himself (Îsâ ‘alaihis-salâm’) is His born slave and Messenger. He informs that eternal life, life in Paradise is impossible unless it is accepted and believed that Allâhu ta’âlâ is the one Rabb and he (Îsâ ‘alaihis-salâm’) is the Prophet. This is the very fact taught by Îsâ ‘alaihis-salâm’ and all the other Prophets ‘alaihimus-salâm’ alike. That is, it is to believe in the existence and the unity of Allâhu ta’âlâ and to confirm His Prophets.] Islam, alone, comprehends this belief of the eternal life to come in its entire and correct sense. Since Christians have fallen into the abyss of trinity; Jews do not believe in Îsâ ‘alaihis-salâm’, [and sordidly traduce that immaculate Prophet, and do not believe in Muhammad ‘alaihis-salâm’, either]; idolaters, [those who do not believe in any religion, atheists] deny all Prophets; there cannot be a real life of felicity, life of Paradise for them. [As a punishment for their denial of Allâhu ta’âlâ and His Prophets and their slanderous and inimical attitude, they shall remain forever in Hell. They shall lead a grievous, torturous life in Hell.]

It is written in the twenty-ninth and later verses of the twelfth chapter of the Gospel of Mark that when a Jewish scholar asked Îsâ ‘alaihis-salâm’ what the first and the most important commandment was, Îsâ ‘alaihis-salâm’ said, “... The first of all the commandments is, Hear, O Israel: The Lord our God is one Lord:” “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.” “And the second is like, namely this, Thou shalt love thy neighbour as thyself, There is none other commandment greater than these.” “And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:” “And to love him with all the heart and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.” “And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. ...” (Mark: 12-29 to 34)

In the thirty-sixth, thirty-seventh and thirty-eighth verses of the twenty-second chapter of the Gospel of Matthew when Îsâ ‘alaihis-salâm’ was asked, “Master, which is the great commandment in the law?” “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” “This is the first and great commandment.” (Matt: 22-36, 37, 38) And it is stated in the fortieth verse that all Sharî’ats and Prophets are dependent on this commandment. [The fact that Allah is one is written clearly in the Gospels of Matthew and Mark. The word ‘Father’ means ‘Rabb’, ‘Owner’, and ‘Lord’. It does not mean biological father.]

[Furthermore, the epistles that have been annexed to the Bible and are therefore considered to be its components contain statements expressing that Allâhu ta’âlâ is one.

The twentieth verse of the third chapter of Paul’s epistle to the Galatians states: “... but God is one.” (Gal: 3-20)

The fourth, the fifth and the sixth verses of the fourth chapter of Paul’s epistle to the Ephesians state: “There is one body, and one Spirit, even as ye are called in one hope of your calling;” “One Lord, one faith, one baptism,” “One God and Father of all, who is above all, and through all, and in you all.” (Eph: 4-4, 5, 6)

The seventeenth verse of the first chapter of I Timothy states: “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” (I Tim: 1-17)

The third, fourth and fifth verses of the second chapter state: “For this is good and acceptable in the sight of God our Saviour;” “Who will have all men to be saved, and to come unto the knowledge of the truth.” “For there is one God, and one mediator between God and men, the man Christ Jesus;” (ibid: 2-3, 4, 5) The twenty-fifth verse of the Epistle of Jude states: “To the only wise God our Saviour.” (Jude: 25)]

The first commandment, the first injunction in the Taurah, [in the genuine Injîl (the Bible in its pristine purity)], in all the heavenly Books, [and in the Sharî’ats of all Prophets], is tawhîd, which means to believe in the existence and unity of Allâhu ta’âlâ. Had the first and the most important commandment been trinity, Âdam ‘alaihis-salâm’ and all the succeeding Prophets ‘alaihimus-salâm’ would have announced it overtly. None of those Prophets stated anything like that. This is another proof testifying to the fact that the doctrine of trinity did not exist originally but appeared afterwards.

[These verses from the New Testament definitely rescind the Christian doctrine of (belief in three Gods). Îsâ ‘alaihis-salâm’ overtly commands here to believe in Allâhu ta’âlâ, who is one, and to love Him more than anything else. Paul also wrote in every occasion in his epistles that Allâhu ta’âlâ is one. If Îsâ ‘alaihis-salâm’ were a God as Christians believe, he would have said that the primary commandment was to love him and that there were three Gods.

The Taurah, too, announces the unity of Allâhu ta’âlâ in many places.

The thirty-ninth verse of the fourth chapter of Tesniya (Deuteronomy) states: “Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else.” (Deut: 4-39)

The fourth and fifth verses of the sixth chapter state: “Hear, O Israel: The Lord our God is our Lord:” “And thou shalt love the Lord thy God with all thine heart, and with all thine soul, and with all thy might.” (ibid: 6-4, 5)

The thirty-ninth verse of the thirty-second chapter states: “See now that I, even I, am he, and there is no god with me: I kill, and make alive; ...” (ibid: 32-39)

The twenty-fifth and twenty-sixth verses of the fortieth chapter of (the Book of) Isaiah state: “To whom then will ye liken me, or shall I be equal? saith the Holy One [Allah].” “Lift up your eyes on high, and behold who hath created these things, ...” (Is: 40-25, 26)

The tenth and later verses of the forty-third chapter state: “Ye are my witnesses, saith the Lord, and my servant whom I have chosen; that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.” “I, even I, am the LORD; and beside me there is no saviour.” “... saith the Lord, that I am God.” (ibid: 43-10, 11, 12)

The fifth verse of the forty-fifth chapter states: “I am the LORD, and there is none else, there is no God beside me, ...” (ibid: 45-5)

The tenth verse of the second chapter of Malachi states: “Have we not all one father? hath not one God created us? ...” (Mal: 2-10)

Again, in Isaiah, the eighteenth verse of its forty-fifth chapter reads: “For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else.” (Is: 45-18)

The twenty-first and twenty-second verses state: “... have not I the LORD? and there is no God beside me; a just God and a Saviour; there is none beside me.” “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” (ibid: 21-22)

The ninth verse of the forty-sixth chapter states: “... I am God, and there is none else; I am God, and there is none like me,” (ibid: 46-9)

Inasmuch as the Old Testament section of the Holy Bible is included in the Christian belief, it must be interesting to know what Christians will do about these verses. For these verses reject belief in any god, no matter what it be called, son or holy ghost or whatsoever, except (ALLÂHU TA’ÂLÂ). They declare definitely that Allâhu ta’âlâ is one and He has no partner or likeness. Believing in trinity, Christians deny these verses.]

In the thirty-second verse of the thirteenth chapter of the Gospel of Mark, Îsâ ‘alaihis-salâm’ says, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” (Mark: 13-32)

It is written as follows in the twentieth and later verses of the twentieth chapter of the Gospel of Matthew: “Then came to him the mother of Zeb’e-dee’s children with her sons, worshipping him, and desiring a certain thing of him.” “And he saith unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.” “But Jesus answered and said, Ye know not what ye ask. ...” “... but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matt: 20-20, 21, 22, 23)

[As is stated in the Gospel of Mark, Îsâ ‘alaihis-salâm’ declared that he did not know when the end of the world will come, and that Allâhu ta’âlâ, alone, knows its time. He did not refrain from saying this publicly. Mustn’t a person who is believed to be the son of Allah or Allah himself know this? Some Christians tried to explain this (contradiction) in various ways, but they were not convinced by their own explanations.]

The verses we have cited from the existing Gospels and from the Old Testament cry out the fact that the doctrine of trinity is wrong. For these verses take knowledge and power away from Îsâ ‘alaihis-salâm’ and assign them to Allâhu ta’âlâ.

The sixteenth and seventeenth verses of the nineteenth chapter of the Gospel of Matthew state: “And, behold, one came and said unto him, Good Master, what good shall I do, that I may have eternal life?” “And he said unto him, Why callest thou me good? there is none good but one, that is, God: ...” (Matt: 19-16, 17) This verse extirpates trinity.

[These statements of Îsâ’s ‘alaihis-salâm’ are written textually in the Holy Bible which was published in Istanbul in the lunar year 1303 [A.D. 1886] by British and American Bible corporations.[53] On the other hand, this seventeenth verse is written as, “Jesus said unto him: Why do you ask me of goodness? There is one (who is) good,” in the Holy Bible published in 1982 by the united Bible societies.[54] As it is seen, the expression, The phrase ‘none... but one’ in the statement “There is none good but one,” has been excised. The statement about the unity of Allâhu ta’âlâ has been detoured. Thus a new mutilation has been added to the changes that have been exercised on the Bible throughout centuries.]

In the forty-sixth verse of the twenty-seventh chapter of the Gospel of Matthew, Îsâ ‘alaihis-salâm’, as he was on the cross, cried out: “... E’li, E’li, la’ma sa-bach’tha-ni? that is to say, My God, my God, why hast thou forsaken me?” (Matt: 27-46) On the other hand, it is written in the forty-sixth verse of the twenty-third chapter of the Gospel of Luke that he cried, “... Father, into thy hands I commend my spirit: ...” (Luke: 23-46) These verses announce without any doubt that Îsâ ‘alaihis-salâm’ is not divine.

[If Îsâ ‘alaihis-salâm’ had been the same as the Rabb, he would not have asked for help from anyone. He would not have said, “I trust my soul to Thine hands.” Will a God die? Will a God ever ask for help from others, or become sorry or aggrieved? A God must be eternal, permanent, alive [hayy], immortal, and must not need anyone. It is written clearly in the Old Testament that this is so.

It is written in the twenty-seventh and twenty-eighth verses of the fortieth chapter of Isaiah: “O Israel, ...” “Hast thou not known? hast thou not heard? that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding.” (Is: 40-27, 28)

It is stated in the sixth verse of the forty-fourth chapter: “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.” (ibid: 44-6)

And it is written in the tenth, eleventh and twelfth verses of the tenth chapter of the Book of Jeremiah: “But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.” “... The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.” “He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.” (Jer: 10-10, 11, 12)

As is concluded from these verses in the Old Testament, Allâhu ta’âlâ is one and has infinite power. He is Allah, to whom Îsâ ‘alaihis-salâm’ entrusted himself and asked for help as, according to the Christian cult, he was being crucified [may Allâhu ta’âlâ protect us against saying or believing so]. While believing in the divinity of Îsâ ‘alaihis-salâm’, Christians not only acknowledge at the same time that he died, but also believe that after death he will enter Hell as an atonement for people’s sins. They put forward the eighteenth and the nineteenth verses of the third chapter of Peter’s first epistle as an evidence for proving that Îsâ ‘alaihis-salâm’ will enter Hell.

Rahmatullah Efendi ‘rahmatullâhi aleyh’ explains this Christian belief and priests’ writings and answers in this respect in his book Iz-hâr-ul-haqq, and states: In a meeting the famous priest Martiros said: “No doubt, Jesus had accepted to be human like us. For this reason, he would have to put up with all the calamities and afflictions that have and would come unto human beings. As a matter of fact, he did put up with them all. To this effect he entered Hell and was tormented. As he went out of Hell, he took along all of those who had entered Hell before him out with him.” There are credal differences among Christian sects in this respect. A person in whom they believe as such is at the same time, according to them again, an omnipresent God who dominates over and owns all.]

It is stated in the fourteenth and later verses of the twentieth chapter of the Gospel of John: “Jesus showed himself to Mary of Magdala. And he said unto her: Do not touch me. For I have not ascended near my father yet. But go to my brothers [Apostles] and tell them: I am ascending to my Father and your Father, to my God and your God.” (Paraphrased from John: 20-14 to 17)

It is understood from these verses that Îsâ ‘alaihis-salâm’ uses the terms son and Father not only when he is concerned. They are a metaphorical pair used as special expressions in the dialect or language he spoke. According to the literal meaning of these words Îsâ ‘alaihis-salâm’ is the son of Allâhu ta’âlâ, yet by saying, “my God and your God,” in the same verses, he acknowledges that Allâhu ta’âlâ is ilâh. Moreover, he considers the Apostles on the same status as he is and makes them his partners.

[After saying, “to my Father and your Father,” he adds the phrase, “to my God and your God,” in order to explain the former phrase and to say that they are the born slaves of one Allah. Thus the Apostles become partners to Îsâ ‘alaihis-salâm’ in being born slaves (of Allâhu ta’âlâ). If Îsâ ‘alaihis-salâm’ were to be accepted as a God on account of his saying “to my Father” about Allâhu ta’âlâ, then it would be necessary to accept each of the Apostles as a God partner to him because he says “to your Father.” During the life time of Îsâ ‘alaihis-salâm’ none of the Apostles accepted him as a God or called him the son of God. This epithet was given to him a long time after his death — according to Christians — ascension to heaven. And this shows that Îsâ ‘alaihis-salâm’ is not Allah. He is not ibn-ullah, that is, the son of Allah, either. He is only abd-ullah. That is, he is the born slave of Allah.]

It is written in the twenty-eighth verse of the fourteenth chapter of John that Îsâ ‘alaihis-salâm’ said, “... for my Father is greater than I.” (John: 14-28) Îsâ ‘alaihis-salâm’ states that Allâhu ta’âlâ is greater than he is. Christians’ calling Îsâ ‘alaihis-salâm’ ‘God’ means denying a very obvious fact, [which is also acknowledged even by today’s Gospels despite all the interpolations including trinity].

[The Bible’s translations into Greek and Latin were rendered without understanding and therefore with many mistakes. This fact is quite conspicuous in trinity. For the word ‘father’, in Hebrew, does not only mean ‘one’s own father’. It also has the meaning ‘great, respectable person.’ For this reason, Qur’ân al-kerîm uses the expression, “His father called Âzer,” about Âzer, who was the paternal uncle of Ibrâhîm ‘alaihis-salâm’. For his father, Târûh, was dead. He had been raised by his uncle and called him ‘father’ as it was customary in his time. It is written in the Old Testament part of the Bible also that the father of Ibrâhîm ‘alaihis-salâm’ was Târûh.[55] In English as well, originator or designer of something as well as any person who deserves filial reverence is called ‘father.’ By the same token, the word ‘Son’, in Hebrew, is more often than not used to mean a person who is younger than or inferior to another person and who is at the same time attached to him with excessive affection. As we have stated earlier, it is written in the ninth verse of the fifth chapter of the Gospel of Matthew: “Blessed are the peacemakers: for they shall be called the children of God.” (Matt: 5-9) As it is seen, the word (Son) means (beloved born slave of Allah). No Christian has used this verse or many other similar verses as grounds for the divinization of the people for whom these terms are expressed. Then, in the original Bible the word (Father) was used to mean a blessed being, i.e. Allâhu ta’âlâ, and the word (Son) was used to mean His beloved born slave. A great majority of Christians, who have come to their senses only recently, have been saying, “All of us are God’s born slaves, children. God is the Rabb, the Father of us all. The words (Father) and (Son) in the Bible should be construed as such.” It is a proven fact that when the original Hebrew version of the Bible was translated, many a word was given a wrong meaning, like the words (Father) and (Son). Details pertaining to this fact are soon to follow.]

In the twenty-fourth verse of the fourteenth chapter of the Gospel of John, Îsâ ‘alaihis-salâm’ is reported to have said: “... and the word which ye hear is not mine, but the Father’s which sent me.” (John: 14-24) And the tenth verse: “... the words that I speak unto you I speak not of myself: ...” (ibid: 14-10)

The twenty-second verse of the second chapter of the Acts of the Apostles states: “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you...” (Acts: 2-22)

The twenty-sixth verse of the third chapter states: “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” (ibid: 3-26)

The thirtieth verse of the fourth chapter states: “... and that signs and wonders may be done by the name of thy holy child Jesus.” (ibid: 4-30) It becomes apparent through these verses that Îsâ ‘alaihis-salâm’ is a Prophet and he spoke the wah’y of Allâhu ta’âlâ.

It is written in the eighth, ninth, and tenth verses of the twenty-third chapter of the Gospel of Matthew that Îsâ ‘alaihis-salâm’ stated: “But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.” “And call no man your father upon the earth: for one is your Father, which is in heaven.” “Neither be ye called masters: for one is your Master, even Christ.” (Matt: 23-8, 9, 10) As these verses indicate, the word ‘Father’ has been used in its figurative meaning and Îsâ ‘alaihis-salâm’ is not a divine being, but a teacher, educator, and corrector, that is, he is a Prophet.

The thirty-sixth and later verses of the twenty-sixth chapter of the Gospel of Matthew state: “Then cometh Jesus with them unto a place called Geth-sem’a-ne, and saith unto his disciples, Sit ye here, while I go and pray yonder.” “And he took with him Peter and the two sons of Zeb’e-dee, and began to be sorrowful and very heavy.” “Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.” “And he went a little further, and fell on his face, and prayed, saying, O my father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” “And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour.” “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” “He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” “And he came and found them asleep again: for their eyes were heavy.” “And he left them, and went away again, and prayed the third time, saying the same words.” (Matt: 26-36 to 44)

Did the Gospels contain no other evidence to disapprove Christians’ slandering Îsâ ‘alaihis-salâm’ by divinizing him, the above-given statements of Îsâ ‘alaihis-salâm’ saying that he himself is a born slave and the Father is Allâhu ta’âlâ, who is one, would suffice to do it. If Îsâ ‘alaihis-salâm’ had been the only son of God and had come to save humanity as Christians presume, would he have been grieved, sad with the fear of death? Would he have prostrated himself, prayed and invoked, “Let this cup pass from me”? [Îsâ ‘alaihis-salâm’ in the Gospels calls himself ‘human’. Christians, while knowing this fact on the one hand, have fallen into such an illogical belief as (human=God) on the other.]

Christians have deduced the doctrine of trinity from the words (Father) and (Son), and fabricated such a wrong belief as unprecedented in history. Îsâ ‘alaihis-salâm’ never called himself ‘son of God’; on the contrary, he called himself ‘ibn-ul-insân (human)’ in many places. [If he had really been the son of God, he would not have called himself ‘human.’ For a person says his own name, not another name, when he is asked.]

Christians’ fallacy of trinity was a result of some vague expressions in the Gospel of John. As it is widely known, the Gospel which is ascribed to John was written a long time after the other Gospels, and it was written in Greece. There are many spurious statements in the Gospel of John. In fact, Rahmat-ullah Efendi states in the introductory section of his book Iz-hâr-ul-haqq that the Gospel of John is full of metaphorical expressions, and that it contains very few parts that one could understand without explanation. Besides, most of the statements of Îsâ ‘alaihis-salâm’ are written in forms of succinct metaphors and exemplifications like enigmas. They are such statements that even his disciples could hardly understand without interpretation or explanation. On the other hand, the thirty-ninth verse of the fifteenth chapter of the Gospel of Mark reads as follows: “And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.” (Mark: 15-39) Now let us see Luke’s account of the same event: “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man” (Luke: 23-47) This statement in Luke shows that the statement, “Truly this man was the Son of God,” in Mark, means, “Indeed he was a pious man.”

It is written in the ninth verse of the fifth chapter of the Gospel of Matthew that Îsâ ‘alaihis-salâm’ stated: “Blessed are the peacemakers: for they shall be called the children of God.” (Matt: 5-9) On the other hand, in the forty-fourth and forty-fifth verses he is quoted to have said, “... pray for them which despitefully use you, and persecute you.” “That ye may be the children of your Father which is in heaven: ...” (ibid: 5-44, 45) [In these verses, Îsâ ‘alaihis-salâm’ uses the expression ‘children of God’ for those who make peace and forgive and the word ‘Father’ for Allâhu ta’âlâ. It is obvious that these expressions are figurative. Likewise, the Holy Bible (The Old and New Testaments alike) uses such expressions as ‘the son of the devil’, ‘the son of Satan’ for wicked and sinful people.]

The thirty-ninth and later verses of the eighth chapter of the Gospel of John state: “They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.” “But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.” “Ye do the deeds of your Father. Then said they to him, We be not born of fornication; we have one Father, even God.” “Jesus said unto them, If God were your Father, ye would love me: for I preceded forth and came from God; neither came I from myself, but he sent me.” “Why do ye not understand my speech? even because ye cannot hear my word.” “Ye are of your father the devil, and the lusts of your father ye will do. ...” (John: 8-39 to 44).

In this context, the Jews’ saying, “We were not born from fornication. We have a father. And he is God,” does not mean, “our father is God.” Their purpose is to object to the fact that Îsâ ‘alaihis-salâm’ does not have a father by stating that they are the descendants of Ibrâhîm ‘alaihis-salâm’. Since the Gospel of John is documentary according to the Christian faith, we use it as testimony [for our argument]. With respect to these verses of John, i.e. that the Jews claim to be the sons of God and Îsâ ‘alaihis-salâm’ rejects their claim and calls them ‘sons of the devil”, these expressions are apparently metaphorical.

The ninth verse of the third chapter of the first epistle of John reads as follows: “Whosoever is born of God doth not commit sin; ...” (1 John: 3-9) The tenth verse states: “In this the children of God are manifest, and the children of devil: ...” (ibid: 3-10) And it is stated at the beginning of the fifth chapter: “WHOSOEVER believeth that Jesus is the Christ is born of God: and everyone that loveth him that begat loveth him also that is begotten of him.” “By this we know that we love the children of God, when we love God and keep his commandments.” (ibid: 5-1, 2)

The fourteenth verse of the eighth chapter of the epistle to the Romans reads as follows: “For as many as are led by the Spirit of God, they are the sons of God.” (Rom: 8-14)

The fourteenth and fifteenth verses of the second chapter of Paul’s epistle to the Philippians read as follows: “Do all things without murmurings and disputings:” “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;” (Phil: 2-14, 15)

[The sixth and seventh verses of the forty-third chapter of the Book of Isaiah state: “I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;” “Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.’ (Is: 43-6, 7)