Page 24 of 36 according to Christian Theology of Athanasians is the Incarnated Logos. Please ask any student of Trinitarian Theology or Christology , his /her answer shall be the same, that Iesous is the Incarnated Logos. So it is a very correct way to say that Unincarnated Logos is not cannot be known without incarnation if incarnation is the Necessary and Sufficient Condition of Knowing God or any one of the Hypostasis. If it is just the Necessary condition then Moses and all the other who pre-exist Iesous did not know God, His Hypostases etc. The answer is that If God is not incarnable it is not implied that God is Unknowable. Divine Will is Absolutely Free and if God Willeth that He is Known there is nothing going to stop Him. How ever to Make Created Supposita to Comprehend God/Deity /Divine Essence is as impossible as to Create an onther God/Deity Divine Essence like the God/Deity /Divine Essence. ANTI ISLAMIC OBJECTION MAKER SAYS The god of Islam’s will is known and understood through Islamic (Shariah) law, so every Muslim does Allah’s will by adhering to Shariah. In line with that, to be a Muslim one must adhere to the five basics tenets of Islam, the first of which defines or explains their false god to them like this: ANSWER:= It must be known that Shariah is one of the ways of Knowing God. But it is not the only way to know God.How ever to deny Shariah is a Kufr is another thing. For example all the people who does not believe in Athanasianism do know God but they do not believe in Trinity and IncarnationDogma. Does this means They Do Not Know God? As for Kufr if a Trinitarian began to denounce all the Epistles in NT as Fake and still believe in first four Gospels ,in the Dogmas of Trinity and Incarnation, does he knows God nor Not? In such a case he commits an Apostasy yet he knows God and His Hypostases on the grounds of the Anti Islamic Objection Maker. ANTI ISLAMIC OBJECTION MAKER SAYS Page 24 of 36
Page 25 of 36 “There is only one true God and his name is Allah. Allah is all-knowing, all-powerful and the sovereign judge. Yet Allah is not a personal God, for he is so far above man in every way that he is not personally knowable. ANSWER:= What are the Problems with the Anti Islamic Objections Makers that they make objections on the Article Of faith common to all the three Abrahamic Religions. Is God Not Omnipotent or Is God Not Omniscient or If God nor the Supreme Sovereign Judge? Now the question of Person in case of God. Is God Personal or Is God a Person. The Person is not a single meaning word. It does have several meanings. In what meaning the God is a Person and In What meaning God is not a Person, there are may questions in this regard. The learned Anti Islamic Objection Maker does not state in what meaning he used the word Person or Personal. If by the word Person he it is meant “A Rational/An Intelligent Essence/Ousia then no Hypostase whosoever communicable to the Divine Ousia can be called as Person. If by the word Person he want to deny the First Cause of Greek Philosophers which is impersonal and not a Person then Muslims are in agreement this concept how ever they prefer to use the word Essence to refute the impersonal God of Philosophers and some eastern religions. So There are several reasons for doing so. 1] The “Arabic Word Shakh:s: which is an alternative of Person some time convey such meanings which may cause problems. 2] The “Arabic word as a term is generally used for created Supposita and this can cause the same problem as the word Substance and Form may cause for the Divine Essence. 3] The word Dh:a:t is sufficient enough to refute the Idea of an Impersonal God. 4] God is Divine Essence and Divine Essence is God. Attributed with the Attributes of Omniscience,Omnipotence ,life,Will it becomes unnecessary to use the word Person/Persona etc. 5] If some one likes to use the word Person for the God [Divine Essence] then he may use it if he finds it necessary and inevitable. But constant use of this word may cause some problems. 6] Last but not the least does the word Persona is used in Tanakh of Judaism. If the entire Tanakh is without the word Persona this means this word is not required to know God or to refute an impersonal God. Now coming to the second objection. Although Iesous is believed to to be Incarnated Logos but Iesous is constituted of two natures. One of the Nature of Iesous is the Godhead [Divine Ousia]. The other nature is a Human Nature. It is not even a Human Ousia. It is not even a Human Person. The Divine Nature is distinct from the Human Nature. Both are infinitely different. Page 25 of 36
This is a comprehensive and magnificently illustrated encyclopedia of the Islamic faith, its history, philosophy and religious practice. It offers an insightful overview of Islamic beliefs, teachings, texts and traditions, and an exploration of the Qur an as the revealed word of God and as a sacred text. It discusses Islamic worship, religious practices and Muslim life, and discusses the significance of holy sites, prayer, fasting and pilgrimage. It is an unparalleled reference book for the general reader, superbly illustrated with over 500 colour paintings, photographs, artworks and maps. In the contemporary world the Islamic community is represented by around 1.4 billion people or twenty five percent of the global population. To understand the religion of Islam it is essential to comprehend the prophet Muhammad, his message, his life and the early medieval Arabian society into which he was born. This book comprehensively explores the life and work of Muhammad, the history of Islam, Islamic beliefs and doctrine, and religious practices and worship.Illustrated with more than 500 full-colour paintings, artworks, maps and photographs, and including a helpful glossary at the end, this book offers an introduction to and overview of a complex and often misunderstood religion. It is perfect for general readers new to Islam, and a handy resource for students and scholars alike.
David W. Montgomery presents a rich ethnographic study on the practice and meaning of Islamic life in Kyrgyzstan. As he shows, becoming and being a Muslim are based on knowledge acquired from the surrounding environment, enabled through the practice of doing. Through these acts, Islam is imbued in both the individual and the community. To Montgomery, religious practice and lived experience combine to create an ideological space that is shaped by events, opportunities, and potentialities that form the context from which knowing emerges. This acquired knowledge further frames social navigation and political negotiation. Through his years of on-the-ground research, Montgomery assembles both an anthropology of knowledge and an anthropology of Islam, demonstrating how individuals make sense of and draw meanings from their environments. He reveals subtle individual interpretations of the religion and how people seek to define themselves and their lives as “good�? within their communities and under Islam. Based on numerous in-depth interviews, bolstered by extensive survey and data collection, Montgomery offers the most thorough English-language study to date of Islam in post-Soviet Kyrgyzstan. His work provides a broad view into the cognitive processes of Central Asian populations that will serve students, researchers, and policymakers alike.