Rebuttal to Sam Shamoun's Article "Allah's Omnipotence and the Incarnation"

 

By

 

Bassam Zawadi

 

 

Sam Shamoun's article could be located here.

 

 

Sam Shamoun said:

The Quran repeatedly asserts that Allah is able to do everything and that he has power over all things. This is stated in relation to texts which speak of Allah as creator, sustainer, sovereign owner and reviver of all things:

Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do all things. S. 46:33

All that is in the heavens and the earth glorifieth Allah; and He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth; He quickeneth and He giveth death; and He is Able to do all things. He is the First and the Last, and the Outward and the Inward; and He is Knower of all things. He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do. His is the Sovereignty of the heavens and the earth, and unto Allah (all) things are brought back. S. 57:1-5 Pickthall

Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belong all the praises and thanks, and He is Able to do all things. He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do. He has created the heavens and the earth with truth, and He shaped you and made good your shapes, and to Him is the final Return. He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men). S. 64:1-4 Hilali-Khan

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge. S. 65:12 Hilali-Khan

Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things. Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving, Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts? Then look again and yet again, thy sight will return unto thee weakened and made dim. And verily We have beautified the world's heaven with lamps, and We have made them missiles for the devils, and for them We have prepared the doom of flame. S. 67:1-5 Pickthall

 

My Response:

 

Yes, the Qur'an says that God has power over all things, but is the concept of a 'Godman' even considered a thing in the first place?

 

What does the word 'thing' mean anyways?

 

It is any attribute or quality considered as having its own existence. (www.hyperdictionary.com)

 

Now there are certain concepts that make no sense and cannot even be classified as a 'thing'...

 

 

The same applies to the creation of an object so heavy that Allaah could not lift it. It is impossible, because Allaah is the One who creates it, and He is able to destroy it at any moment, so how can He be unable to lift it? 

 

The atheist only wants to cast aspersions on the general meaning of the words of Allaah, "Allaah has power over all things" [al-Talaaq 65:12].  So he says, if He has power over all things, why does He not have the power to do this? 

 

The answer is: Because it is impossible, it is nothing. 

 

That which is impossible does not exist, because it cannot exist, so it is nothing, even if the mind can imagine it. It is known that the mind can assume and imagine the impossible; the mind can imagine two opposites, such as something existing and not existing, at the same time. 

 

The verse states that Allaah has power over "things" but that does not include things that are inherently impossible, because they are not things, rather they do not exist and they cannot be brought into existence. 

 

Hence more than one of the scholars have stated that the power of Allaah has to do with that which is possible, for the reason that we have mentioned, which is that that which is non-existent and impossible is not a "thing". 

 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for Ahl al-Sunnah, in their view Allaah, may He be exalted, has power over all things, and everything that is possible is included in that. As for that which is inherently impossible, such as a thing both existing and being non-existent, there is no reality in it and its existence cannot be imagined, so it cannot be called a "thing" according to the consensus of the wise. This includes the idea of creating another like Himself, and so on. End quote from Manhaaj al-Sunnah (2/294).

 

Ibn al-Qayyim (may Allaah have mercy on him) said in Shifa' al-'Aleel (p. 374): Because that which is impossible is not a "thing", so His Power has nothing to do with it. Allaah has power over all things and no possible thing is beyond His power. End quote(Source)

 

 

Concepts that are self contradictory and inherently incoherent cannot be classified as things. They are only words. For example...

 

-         What is north of the North Pole?

-         I know someone who is a married bachelor.

-         Can you draw me a triangle with four sides?

-         Write out a number for me that is odd and even at the same time.

-         Meet me on Tuesday when it is noon and midnight at the same time.

-         God created an uncreated and eternal God just like Himself.

 

 

 

All of these don't make sense. They are only words; they are not 'things'.

 

The same is said regarding someone being God and man at the same time.

 

We say this is logically incoherent for one cannot be

 

-         Infinite and finite at the same time.

-         All powerful and not all powerful at the same time

-         All knowing and not all knowing at the same time.

-         Independent but dependent at the same time.

 

Christians may want to argue back that Jesus gave up his divine attributes temporarily and then became a man. However, there is still a problem with that.

 

For it is God's divine attributes that make God, GOD.

 

Imagine you have a cheeseburger. Then you take away the cheese. Is it still a cheeseburger? Of course not. The attribute of cheese is essential in order for the burger to be a cheeseburger. You can't have a cheeseburger with out cheese.

 

Similarly, God's essential attributes are those of omnipotence, omniscience, etc. Once they are put aside, that person ceases to be God.

 

We only believe that Allah can do things that are reasonable and beyond our reason (e.g. knowing what everyone is thinking about at the same time) but we do not believe that He does that which is AGAINST reason.

 

Christians fail to differentiate between God doing things BEYOND our reason and AGAINST reason.

 

The incarnation is AGAINST reason.

 

 

Sam Shamoun said:

After all, the Quran does say that Allah appeared as or assumed the form of fire to Moses:

When he saw a fire, and said to his family, 'Tarry you here; I observe a fire. Perhaps I shall bring you a brand from it, or I shall find at the fire guidance.' When he came to IT, a voice cried, 'Moses, I am thy Lord; put off thy shoes; thou art in the holy valley, Towa. I Myself have chosen thee; therefore give thou ear to this revelation. S. 20:10-13 Arberry

When Moses said to his people 'I observe a fire, and will bring you news of it, or I will bring you a flaming brand, that haply you shall warm yourselves.' So, when he came to IT, he was called: 'Blessed is he who is IN the fire, and he who is ABOUT it. Glory be to God, the Lord of all Being! Moses, behold, it is I, God, the All-mighty, the All-wise. S. 27:7-9 Arberry

Then, when Musa (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Tur (Mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning fire-brand that you may warm yourselves." So when he reached IT (the fire), he was called from the right side of the valley, in the blessed place FROM the tree: "O Musa (Moses)! Verily! I am Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!" S. 28:29-30 Hilali-Khan

 

My Response:

 

Even if the verses above do say that Allah took the form of the fire (which it doesn't, it only says that His voice came from it) the analogy still fails. For, Allah did not BECOME FIRE. But assumed the form of fire. These two things are completely different. Me wearing a dinosaur costume does not mean that I have BECOME a dinosaur. It only means that I took the form of a dinosaur.

 

Imam Suyuti says in his commentary on Surah 27:8 that the blessed one was Moses peace be upon him. (Source) Imam Qurtubi says that other opinions are that the fire was actually the light of Allah and Moses was in the midst of the light. So he was the one blessed. (Source)

 

Following is a hadith...

 

'Ali ibn Muhammad said: Wakee' said: al-Mas'udi said: from 'amro ibn Murrah from Abi 'Ubaidah from Abi Musa that he said: The Messenger of Allah (may peace be upon him) said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. His veil is the light. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches. Then Abu 'Ubaidah recited: {Blessed is He who is in the fire, and he who is about it. Exalted be Allah, the Lord of all Being} (Sunan Ibn Majah, n. 169, 1/71, Sheikh al-Albani said it is authentic. Sahih Sunan Ibn Majah, n. 162, p. 39.)

 

Imam al-Suyuti comments on the hadith of Ibn Majah:


Abu 'Ubaidah's purpose of recitation of this verse is that Moses - despite his greatness - was prevented by fire from seeing Allah (swt) and he did not see Him (swt), that's why Allah exalted Himself saying (Exalted be Allah, the Lord of all Being), i.e., He is exalted above being seen in this world. (Al-Suyuti, Sharh Sunan Ibn Majah, 1/18.)

 

 

In another hadith...

 

 

Saheeh Muslim

 

Book 001, Number 0343:

 

Abu Musa reported: The Messenger ofallah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day. and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word" light" ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.

 

In conclusion, Moses has seen great light/fire. This light/fire is actually Allah's veil through which Moses heard Allah's words and voice. The reports saying that Allah was in the fire does not mean He (swt) was literally inside it, it simply means that this fire is His veil and He (swt) talked to Moses through this veil. And the reports saying that the fire was Allah's light are understood in this context, i.e., Allah's light is His veil, neither His Essence nor attribute.

 

Plus, even if the one blessed is Allah it won't mean that He is literally inside the fire. For as I have already shown in this article, the Arabic word 'fi' (in) can in certain times mean 'above'. So Allah is above the fire. 

 

Sam Shamoun said:

If Allah is able to assume the form of or manifest himself as fire then he most certainly can take on human form or appearance. Interestingly, Allah has granted his angels the ability to assume the likeness of men:

Narrated Abu Huraira:

One day while Allah's Apostle was sitting with the people, a man came to him walking and said, "O Allah's Apostle. What is Belief?" The Prophet said, "Belief is to believe in Allah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection." The man asked, "O Allah's Apostle What is Islam?" The Prophet replied, "Islam is to worship Allah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity i.e. Zakat and to fast the month of Ramadan." The man again asked, "O Allah's Apostle What is Ihsan (i.e. perfection or Benevolence)?" The Prophet said, "Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you." The man further asked, "O Allah's Apostle When will the Hour be established?"

The Prophet replied, "The one who is asked about it does not know more than the questioner does, but I will describe to you its portents. When the lady slave gives birth to her mistress, that will be of its portents; when the bare-footed naked people become the chiefs of the people, that will be of its portents. The Hour is one of five things which nobody knows except Allah. Verily, the knowledge of the Hour is with Allah (alone). He sends down the rain, and knows that which is in the wombs." (31.34) Then the man left. The Prophet said, "Call him back to me." They went to call him back but could not see him. The Prophet said, "That was Gabriel who came to teach the people their religion." (See Hadith No. 47 Vol 1) (Sahih al-Bukhari, Volume 6, Book 60, Number 300)

Narrated Abu 'Uthman:

I was informed that Gabriel came to the Prophet while Um Salama was with him. Gabriel started talking (to the Prophet). Then the Prophet asked Um Salama, "Who is this?" She replied, "He is Dihya (al-Kalbi)." When Gabriel had left, Um Salama said, "By Allah, I did not take him for anybody other than him (i.e. Dihya) till I heard the sermon of the Prophet wherein he informed about the news of Gabriel." The subnarrator asked Abu 'Uthman: From whom have you heard that? Abu 'Uthman said: From Usama bin Zaid. (Sahih al-Bukhari, Volume 6, Book 61, Number 503)

Even Allah's Spirit(1) is capable of assuming the form of a man:

And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East, And had chosen seclusion from them. Then We sent unto her Our Spirit (Roohana) and it assumed for her the likeness of a perfect man. She said: Lo! I seek refuge in the Beneficent One from thee, if thou art God-fearing. He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son. S. 19:16-19 Pickthall

If angels, which are creatures, are capable of appearing as men then surely Allah must be able to do likewise; that is, unless a Muslim wants to believe that angels are capable of doing something that Allah cannot! But to say that Allah can't appear in human form implies that he doesn't have power to do everything, which contradicts the plain teaching of the Quran which claims that he does!

 

My Response:

 

Shamoun says...

 

If angels, which are creatures, are capable of appearing as men then surely Allah must be able to do likewise; that is, unless a Muslim wants to believe that angels are capable of doing something that Allah cannot!

 

 

It seems like Shamoun hasn't really thought through before uttering that statement.

 

First of all, the hadith say that the angels took the FORM of a man, they do not say that they BECAME men, just as the concept of incarnation teaches.

 

Secondly, can creatures do things that God can't? YES, EVEN ACCORDING TO SHAMOUN HIMSELF.

 

Shamoun states earlier in his article...

 

This is unlike the Holy Bible which unashamedly states that there are certain things that Yahweh, the true God, cannot do or say:

"Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged." Hebrews 6:17-18 NIV

"if we are faithless, he will remain faithful, for he cannot disown himself." 2 Timothy 2:13 NIV

"When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows." James 1:13, 17 NIV

 

So here Shamoun admits that the Biblical God cannot do certain things that God's creatures can do, e.g. lying.

 

So yeah big deal, God's creatures can do the negative/deficient things for God to do. So what? Where is the argument now?

 

 

 

Shamoun says...

 

But to say that Allah can't appear in human form implies that he doesn't have power to do everything, which contradicts the plain teaching of the Quran which claims that he does!

 

I personally do not know whether God can take the form of a human being or not. What I am objecting to is Him BECOMING a man, which I have already shown above cannot even be classified as a 'thing'.

 

Sam Shamoun said:

The hadith literature also asserts that Allah made man in his own (divine) image:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, created Adam in His own image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of "Mercy of Allah." So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day. (Sahih Muslim, Book 040, Number 6809)

In light of this, why should it be deemed dishonorable for Allah to assume the likeness of humanity when it wasn't beneath him to assume the form of something less than man?

 

 

My Response:

 

Sheikh Munajjid answers this...

 

This hadeeth proves that Allaah has an Image, and that Allaah created Adam in His Image.

 

But there is nothing in this hadeeth to indicate that the image of Adam (peace be upon him) resembles the Image of Allaah, rather this meaning is absolutely false and was not meant by the Prophet and blessings of Allaah be upon him), because Allaah says (interpretation of the meaning): 

 

"There is nothing like Him"

 

[al-Shoora 42:11]

 

The fact that one thing is likened to another does not mean that it is identical to it in all aspects, rather they are likened to one another because they share some attributes, but that does not means that every attribute is identical.

 

This is indicated by the words of the Prophet and blessings of Allaah be upon him): "The first group to be admitted to Paradise will be in the image of the moon on the night when it is full." Narrated by al-Bukhaari, 3327; Muslim, 2834.

 

This hadeeth does not mean that they will enter Paradise in a form that is exactly like the moon in all regards, otherwise that would mean that they will enter Paradise with no eyes or mouths, or as rocks.

 

Rather what the hadeeth means is that they will be like the moon in beauty and brightness, with shining faces, and so on.

 

So if you say: what is the Image that belongs to Allaah and in which Adam was created? We say that Allaah has a Face and Eyes and Hands and Feet, but that does not mean that because of these things He resembles man. There may be some similarity but that does not mean that these things are identical, just as the first group of the people of Paradise to enter Paradise are likened to the moon, but that does not mean that they resemble the moon. This confirms the belief of Ahl al-Sunnah wa'l-Jamaa'ah, that none of the attributes of Allaah can be likened to the attributes of created beings, and they do not misinterpret the Divine attributes or deny them, and they do not liken them to the attributes of human beings.

 

See Sharh al-'Aqeedah al-Waasitiyyah by Shaykh Muhammad ibn Saalih al-'Uthaymeen, part 1, p. 107-110. (Source)

 

 

Elsewhere he says...

 

 

From these ahaadeeth we learn that it is proven that Allaah has an image (soorah in Arabic), in a manner that befits Him, may He be glorified and exalted. His image is one of His attributes, which cannot be likened to the attributes of created beings, just as His essence cannot be likened to their essence. 

 

Shaykh al-Islam Ibn Taymiyah said: "The word soorah (image) in this hadeeth is like all the other names and attributes narrated (in the texts) where the words used may also be applied to created beings, in a limited manner. When these words are applied to Allaah, they carry a unique meaning, such as al-'Aleem (All Knowing), al-Qadeer (All-Powerful), al-Raheem (Most Merciful), al-Samee' (All Hearing), al-Baseer (All-Seeing), and such as His creating with His hands, rising above the Throne, etc." Naqd al-Ta'sees, 3/396

 

Everything that exists must inevitably have a form or image. Shaykh al-Islam said: "Just as everything that exists must have attributes that, so too everything that exists by itself must have a form or image. It is impossible for something that exists by itself not to have a form or image."

 

And he said: "There was no dispute among the salaf of the first three generations that the pronoun in the hadeeth refers to Allaah, and it is narrated through many isnaads from many of the Sahaabah. The contexts of the ahaadeeth all indicate that. but when al-Jahamiyyah became widespread in the third century AH, a group began to say that the pronoun refers to something other than Allaah, and this was transmitted from a group of scholars who are known to have knowledge and to follow the Sunnah in most of their affairs, such as Abu Thawr, Ibn Khuzaymah, Abu'l-Shaykh al-Asfahaani and others. Hence they were denounced by the imams of Islam and other Sunni scholars."

 

Naqd al-Ta'sees, 3/202

 

Ibn Qutaybah (may Allaah have mercy on him) said: "That Allaah should have an image is no stranger than His having two hands, fingers or eyes. Rather those are readily accepted because they are mentioned in the Qur'aan, but this idea (image or form) is regarded as strange because it is not mentioned in the Qur'aan. But we believe in them all, but we do not discuss how any of them are."

 

Ta'weel Mukhtalif al-Hadeeth, p. 221

 

Shaykh al-Ghunaymaan said: "Thus it is clear that the form or image is like all the other divine attributes. Any attribute which Allaah has affirmed in the Revelation, we must affirm it and believe in it."

 

Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari, 2/41

 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) in which he forbids saying "May Allaah deform your face", and says that Allaah created Adam in His image. What is the correct belief with regard to this hadeeth?

 

He replied:

 

This hadeeth is proven from the Prophet (peace and blessings of Allaah be upon him), in which he said: "If any one of you strikes (another), let him avoid the face, for Allaah created Adam in His image." According to another version: "In the image of the Most Merciful." This does not imply resemblance or likeness.

 

What is meant, according to the scholars, is that Allaah created Adam with the ability to hear and see, and to speak when he wants. These are also attributes of Allaah, for He is All-Hearing, All-Seeing, and He speaks when He wants, and He has a Face, may He be glorified and exalted. 

 

But it does not mean that there is any resemblance or likeness. Rather the image of Allaah is different from that of created beings. What is meant is that He is All-Hearing, All-Seeing, and He speaks when He wants, and He created Adam also able to hear and see, with a face and hands and feet. But man's hearing is not like Allaah's hearing, his seeing is not like Allaah's seeing, his speaking is not like Allaah's speaking. Rather Allaah has attributes that befit His majesty and might, and man has attributes that befit him, attributes that are finite and imperfect, whereas the attributes of Allaah are perfect, with no shortcomings, infinite and without end. Hence Allaah says (interpretation of the meaning): 

 

"There is nothing like Him, and He is the All‑Hearer, the All‑Seer"

 

[al-Shoora 42:11] 

 

"And there is none co‑equal or comparable unto Him"

 

[al-Ikhlaas 112:4]

 

So it is not permissible to strike the face or say "May Allaah deform your face".

 

End quote. Majmoo' Fataawa al-Shaykh, 4/226 

 

Another thing that will help to explain the meaning of this hadeeth is the words of the Prophet (peace and blessings of Allaah be upon him): "The first group to enter Paradise will be in the image of the moon" (Narrated by al-Bukhaari, 3245; Muslim, 2834." What the Prophet (peace and blessings of Allaah be upon him) meant here is that the first group will be in human form, but because of their purity, beauty and brightness of face they will look like the moon, so they are likened to the moon, but without resembling it. So just because a thing is said to be in the image of a thing it does not mean that it is like it in all aspects.

 

The Prophet's words, "Adam was created in His image" means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot. but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation.

 

See Sharh al-'Aqeedah al-Waasitah by Shaykh Muhammad ibn 'Uthaymeen, 1/107, 293. (Source)

 

 

So yes, Allah has an image, which is not like the image of man.

 

Again, we ask Shamoun where the argument is.

 

Sam Shamoun said:

More importantly, the Quran claims that Allah is the God of the biblical prophets:

We have sent thee inspiration, as We sent it to Noah and the Apostle after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. Of some apostles We have already told thee the story; of others We have not; - and to Moses God spoke direct; - S. 4:163-164 Y. Ali

And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)." S. 29:46 Hilali-Khan

Yet the Scriptures of these prophets say that God can and did appear as a man:

"And Jehovah appeareth unto him among the oaks of Mamre, and he is sitting at the opening of the tent, about the heat of the day; and he lifteth up his eyes and looketh, and lo, three men standing by him, and he seeth, and runneth to meet them from the opening of the tent, and boweth himself towards the earth, And he saith, 'My Lord, if, I pray thee, I have found grace in thine eyes, do not, I pray thee, pass on from thy servant; let, I pray thee, a little water be accepted, and wash your feet, and recline under the tree; and I bring a piece of bread, and support ye your heart; afterwards pass on, for therefore have ye passed over unto your servant;' and they say, 'So mayest thou do as thou has spoken.' And Abraham hasteth towards the tent, unto Sarah, and saith, 'Hasten three measures of flour-meal, knead, and make cakes;' and Abraham ran unto the herd, and taketh a son of the herd, tender and good, and giveth unto the young man, and he hasteth to prepare it; and he taketh butter and milk, and the son of the herd which he hath prepared, and setteth before them; and he is standing by them under the tree, AND THEY DO EAT. AND JEHOVAH SAITH UNTO ABRAHAM, 'Why [is] this? Sarah hath laughed, saying, Is it true really - I bear -and I am aged? Is any thing too wonderful for JEHOVAH?. AND JEHOVAH SAID, 'Am I concealing from Abraham that which I am doing, . AND JEHOVAH SAITH, 'The cry of Sodom and Gomorrah - because great; and their sin - because exceeding grievous: I GO DOWN NOW, and see whether according to its cry which is coming unto Me they have done completely - and if not - I know;' and the men turn from thence, and go towards Sodom; AND ABRAHAM IS YET STANDING BEFORE JEHOVAH. And Abraham draweth nigh and saith, 'Dost Thou also consume righteous with wicked? peradventure there are fifty righteous in the midst of the city; dost Thou also consume, and not bear with the place for the sake of the fifty -- the righteous who [are] in its midst? Far be it from Thee to do according to this thing, to put to death the righteous with the wicked; that it hath been - as the righteous so the wicked - far be it from Thee; DOTH THE JUDGE OF ALL THE EARTH NOT DO JUSTICE?' AND JEHOVAH SAITH, 'If I find in Sodom fifty righteous in the midst of the city, then have I borne with all the place for their sake.'. AND JEHOVAH GOETH ON, WHEN HE HATH FINISHED SPEAKING UNTO ABRAHAM, and Abraham hath turned back to his place." Genesis 18:1-9, 14, 17, 20-26, 33 Young's Literal Translation

Here, God appears as a man to Abraham, eats food and has feet to wash!

"And above the firmament over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne WAS A LIKENESS AS IT WERE OF A HUMAN FORM. And upward from what had the appearance OF HIS LOINS I saw as it were gleaming bronze, like the appearance of fire enclosed round about; and downward from what had the appearance OF HIS LOINS I saw as it were the appearance of fire, and there was brightness round about him. Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness round about. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard the voice of one speaking. AND HE SAID TO ME, 'Son of man, stand upon your feet, and I will speak with you.' And when he spoke to me, the Spirit entered into me and set me upon my feet; and I heard him speaking to me. AND HE SAID TO ME, 'Son of man, I SEND YOU TO THE PEOPLE OF ISRAEL, to a nation of rebels, WHO HAVE REBELLED AGAINST ME; they and their fathers HAVE TRANSGRESSED AGAINST ME to this very day. The people also are impudent and stubborn: I send you to them; and you shall say to them, "THUS SAYS THE LORD GOD." And whether they hear or refuse to hear (for they are a rebellious house) they will know that there has been a prophet among them. And you, son of man, be not afraid of them, nor be afraid of their words, though briers and thorns are with you and you sit upon scorpions; be not afraid of their words, nor be dismayed at their looks, for they are a rebellious house. And you shall speak MY WORDS TO THEM, whether they hear or refuse to hear; for they are a rebellious house. But you, son of man, hear what I say to you; be not rebellious like that rebellious house; open your mouth, and eat what I give you.' And when I looked, behold, A HAND WAS STRETCHED OUT TO ME, and, lo, a written scroll was in it; AND HE SPREAD IT BEFORE ME; and it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe." Ezekiel 1:26-28, 2:1-10 RSV

Ezekiel sees the glory of the Lord manifested as a human figure, a figure that goes on to identify himself as the sovereign Yahweh or Lord!

Thus, if Allah is the God of the Bible then Muslims must accept the fact that it is indeed possible for their god to appear as a man. Yet if Allah can indeed appear as a man then it is also possible for him to become a man without ceasing to be God. After all, Allah is said to be able to do all things.

 

My Response:

 

Here we go again with the 'Qur'an Affirms Bible' argument. We ask readers to refer here.

 

Sam Shamoun near the end of his article then speaks about Allah deceiving and misguiding others. However, these issues have already been dealt with...

 

 

http://www.call-to-monotheism.com/what_does_it_mean_that_allah_guides_whom_he_wills_and_misguides_whom_he_wills_

 

http://www.call-to-monotheism.com/rebuttal_to_sam_shamoun_s_article__to_deceive_or_not_to_deceive__

 

 

 

 

 

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