The Quran and the Trinity
When reading the Quran, one is surprised time and time again with the fact that the Allah of the Quran conducts himself quite differently from the God of the Bible. Of course, “Allah” is simply the Arabic word for “God,” like its equivalent Old Testament Hebrew term elohim—a general term for deity that was used by the Jews to refer both to the one true God, as well as to the false deities of their pagan neighbors (e.g., Genesis 35:2; Deuteronomy 29:18; Daniel 3:25). So the term “God” in whatever language (English, Arabic, or Hebrew) is a generic term to refer to deity. Muslims claim that the Allah they worship is the same God that Abraham and the Jews worshipped. Nevertheless, it is possible for one to pay lip service to following the God of the Bible, and yet so recast Him that He ceases to be the same Being about which one reads on the pages of the Bible. The meaning and identity that each culture or religion attaches to the word may differ radically.
Many current Christian authors do this very thing when they claim to be writing about the Jesus of the New Testament. They misrepresent Jesus, recasting and refashioning the Jesus of the Bible into essentially a different Being than the One depicted on the pages of the New Testament—one who is unconcerned about obedience, and whose grace forgives just about everybody unconditionally (e.g., Lucado, 1996). But that is not the Jesus of the New Testament. They have so misrepresented the person, nature, and conduct of Jesus that for all practical purposes, their writings depict a different Jesus.
In like fashion, the Quran has Allah saying and doing things that the God of the Bible simply would not say or do. Actions and attitudes are attributed to Allah that stand in stark contradistinction to the character of the God of the Bible. Though Allah is claimed by Muslims to be the same God as the God of the Old Testament, the Quran’s depiction of deity is nevertheless sufficiently redefined as to make Allah distinct from the God of the Bible. This stark contrast is particularly evident in the biblical doctrine of the Trinity.
The Bible depicts deity as singular, i.e., there is one and only one divine essence or Being (Deuteronomy 6:4; Isaiah 45:5; 1 Corinthians 8:6; 1 Timothy 2:5; James 2:19). However, the Bible also clearly depicts God as a triune Being—three distinct persons within the one essence—with a triune nature. For example, during the Creation week, God stated: “Let us…” (Genesis 1:26, emp. added). Both the Holy Spirit (Genesis 1:2) and Christ (John 1:1-3) were present and active at the Creation with God the Father. The New Testament alludes to the “Godhead” (Acts 17:29; Romans 1:20; Colossians 2:9). At the baptism of Jesus while He was in human form, the Father spoke audibly from heaven, and the Holy Spirit descended on Jesus (Matthew 3:16-17). All three are sometimes noted together (Matthew 28:19; 2 Corinthians 13:14). Each person of the Godhead is fully God, fully deity, fully divine. Jesus is repeatedly referred to as God (Matthew 1:22-23; John 1:1-3,14; 8:58; 20:28; Micah 5:2). The Holy Spirit is also divine (John 14:26; 15:26; Romans 15:19; 1 Corinthians 2:10-11; Ephesians 4:4; Hebrews 9:14).
In contrast to the biblical portrait, the Quran goes out of its way to denounce the notion of Trinity:
O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not “Three”—Cease! (it is) better for you!—Allah is only One God. Far is it removed from His transcendant majesty that he should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him (Surah 4:171-172, emp. added).
They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! whoso ascribeth partners unto Allah, for him Allah hath forbidden Paradise. His abode is the Fire. For evil‑doers there will be no helpers. They surely disbelieve who say: Lo! Allah is the third of three; when there is no God save the One God. If they desist not from so saying a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is Forgiving, Merciful (Surah 5:72-74, emp. added).
The Christian is surely startled to read such forthright denunciations on those who believe in the Godhead as depicted in the Bible. The Quran declares in unmistakable terms that those who do believe in the Trinity will be excluded from paradise, and will experience a “painful doom” by burning in the fire of hell.
Regarding the third person of the Godhead, Muslims insist that the Quran knows nothing of the Holy Spirit—all seeming references simply being, in the words of Muslim scholar Mohammed Pickthall, “a term for the angel of Revelation, Gabriel (on whom be peace)” (Pickthall, p. 40). Thus the Quran denies the person of the Holy Spirit, acknowledges the existence of Jesus while denying His divinity, and insists that the person of Allah is singular in nature. The Quran and the Bible are in dire contradiction with each other on the doctrine of the Trinity.
Lucado, Max (1996), In the Grip of Grace (Dallas, TX: Word).
Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).
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