The Nature of God (Allah) Explained:
Several attempts have been made to describe the Trinity. The one that I like most is perhaps the analogy of H2O as an example of how something that is one can be three.
Water is composed of H2O, ice is composed H2O, and vapor is composed of H2O. None of these is considered to be separate in essence from H2O. All are H2O. The Father, Son, and Holy Spirit are not parts of God—that is separate parts; each of them is God. However, keep in mind that we are not capable of describing God, we must allow him to do that.
God describes himself in Scripture (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5) as in essence one—yet, we must keep in mind that God is in essence a trinity (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16-17, 28:19; 2 Corinthians 13:14). Just like in essence H2O is potentially three, water, Ice and vapor, we can easily reason that God is capable of a Trinity of Divine essence.
Now, the word Trinity is not found in Scripture, it is only a word used to express what God’s essence is.
Christians do not worship three gods. They worship only one God (Allah) who is Father, Son, and Holy Spirit. These three are one, so that is why we use the term Trinity to describe who God is.
For example, traditionally Muslims attribute 99 names to Allah to describe Him; yet no one that I know accuses a Muslim of worshiping 99 gods. More specifically, however, Christian scholars, just like Muslim scholars distinguish between the attributes of God and His Divine essence, as I have illustrated above. Christians also ascribe many attributes to God. However, when we Christians refer to The Trinity we do not talking about His attributes—that is, His names or what He is like; but rather Who He is—His Divine essence.
A man, for instance, is a body, a mind and a soul; but man is not three men, he is one. Similarly, God is the Father, the Son, and the Holy Spirit. In other words, that is His essence, just as the essence of man is what man is. Therefore, we must carefully distinguish between what God is like from who He is. Christians believe that He is in essence One, just as Muslims do; and that essence is expressed in and through who He is. Stop and think for a moment. Since God is self-sufficient and has never had to depend on anyone or anything for his total existence, does it not seem reasonable to believe that He had the capacity to communicate before creation?
Now, if this is true, then to whom did He communicate prior to the creation? He must have communicated with someone other than His creation. The Bible (the Holy Injil) and the The Qur’an clearly tells us that God is the Creator and that absolutely nothing was created without Him. How then is God complete unless He is fully capable of communicating both within Himself and to us His creation? In regards to what I have just said in the preceding paragraph, consider what both the Bible and the Koran say about God:1.
The Qur’an recognizes The virgin birth of Jesus was a sign from God. The Qur’an says, "And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples." (Qur'an 21:91) So, my question is, “To whom was God referring to when he said, “Our spirit” in the sura 21:91? We know that God is one, so why would he associate himself as “our” spirit?2. We
Christians believe that when the Bible says that God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." (Genesis 1:26) The “let us” is referring to his triune nature.3.
Jesus said, ‘He who has seen me has seen the Father’ (John 14:9), and ‘I am the way and the truth and the live. No one comes to the Father except through me’ (John 14:6)4. Jesus also said that “God is a Spirit’ (John 4:24).
So, we see that God has an essence of three personas—or as some Christian theologians say, persons. However, when we use that word, we do not mean three separate individuals; but three personas, or relationships—He is the Father, Son, and Holy Spirit and we relate to Him as such, that is His essence.
Christians believe that the Father, The Son (Isa) and The Holy Spirit are the Divine essence of God and, therefore, present at creation and could be the only “Our spirit” worthy enough to form a union with God and man. Could it be, therefore, that God and Jesus in this instance is the Divine “our” which sent forth their spirit? Why would any creature’s conception be described in this manner unless they were indeed Divine? I am from my father, as was Jesus. I was not created; neither was Jesus. Adam was created from dust, I was not; neither was Jesus. Jesus, came from and was God (Allah).
John, one of the early disciples of Jesus put it this way in the Holy Bible, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” (John 1:1-2) It is also very interesting to note that the Qur’an refers to Jesus as a Word from God.
Here is the sura 003.045 translated by three outstanding Arabic scholars:
1. YUSUFALI: 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;
2. PICKTHAL: (And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah).
3. SHAKIR: When the angels said: O Marium, surely Allah gives you good news with a Word from Him (of one) whose name is the '. Messiah, Isa son of Marium, worthy of regard in this world and the hereafter and of those who are made near (to Allah).
And, who is this Word? Both the Bible and the Qur’an say that this is Jesus (Isa). It is interesting to note that the Qur’an seems to recognize Jesus as the Christ, which most definitely is to associate Him with Divinity.
So, since this declaration is a fact agreed upon in both the Bible and in the Qur’an, how do we then reconcile this with the contradictions we find in both texts? Admittedly, we cannot reconcile all of these contradictions, but in this instance, reason alone argues that you cannot have the “our spirit” entering Mary to conceive a child—whom both the Bible and the Qur’an call “the word of God”—without that Word (Isa) being in the form of God. This fact of reason, however, we must accept by faith. So, although, we may not be able to describe God completely we do know that we can relate to Him personally since the Word became flesh and lived among us.
Furthermore, many of us have also experience God’s great mercy in the forgiveness of sin through Jesus Christ, the Son or Word of God. Otherwise, how can we say with any confidence that as the Koran states that God is The Most Merciful in Essence, The Compassionate, the Ever Forgiving, or The Loving and the Kind One unless we have some visible proof that He is.
Jesus is that proof!
Jesus came as God in the flesh; and, although, he never sinned (which the Koran confirms) and he was willing and did become our Savior by dying on the Cross suffering our punishment for us and was affirmed as such by God the Father when He raised Jesus the Son from the grave by the power of His Spirit.
I do trust this will satisfy a curious mind; however, if one wishes to argue, it will be absolutely impossible to convince them.