376190585-ISLAMIC-GOD-IS-KNOWABLE-BUT-NOT-COMPREHENSIBLE-BY-FINITE-KNOWLEDGES-OF-FINITE-SUPPOSITA

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Page 26 of 36 Togather they form a Hypostatic Union. If one touches the hands of Iesous you are neither touching the First Hypostase nor the last hypostase, nor the Godhead nor the God the Trinity nor they Triune God. So the question is what are you touching. You are just touching a Created Human Nature of the Hypostatic Union and not even the Very Self of the Uncreated Hypostasis namely Logos. In a sence/ meaning it is said that you are touching the Hypostase Logos. So what is the sense . The sense is that the Hypostasis Logos has some how assumed a Human Nature with is directly touched but if you mean that the very Self of the Hypostasis is touched the Hypostasis of the Hypostatic Union is neither Physically touched nor is Physically approached just like the other Hypostases in the Godhead of the God the Trinity. Now coming back to the question of Knowing and Understanding it is the case that the Assumed Nature is known neither the Unassumed Nature [Godhead] nor the very Hypostasis which assumes the nature. This this termed as Knowing the Hypostatic God through the assumed Nature. I such an Assumption is Absolute Possible even then this is just a way among several ways of knowing or understanding or both. But is such an Assumption is Absolute Impossible then there are several ways of Knowing and Understanding God. To be beyond Creations does not imply to be Unknown. Consider the Athanasian and Trinitarian Hypostatic Union of the Hypostasis Logos. This Hypostatic Union is far beyond approach of any human being and is ascended in Heaven as according to Gospels. Now for mor than two thousand years he is only known through some works. So this knowability is not of much use .As for the Hypostasis of the Hypostatic Union the Hypostasis is in Godhead which never incarnates and the human beings are not in Godhead. So there is a Barrier of Godhead. A Divine Ousial Partition. If separated by Divine Essence what is the scope of being knowable when this Ousia is far above human and other living beings. Such an objection is invalid. A human Nature thought assumed is still a Creation and a Created Human Nature cannot break the Barrier of the Divine Ousia which is between the Divine Hypostases and Created Living Beings. We find Hindu Gods and Goddesses as incarnated in human and semi human form. They believe in Multi Incarnations and Multi Manifestations of God. Since all the Gods and Goddesses are Multi-incarnations and Multi –Manifestations of one and same God Barmh /Barahman [Not to be confused by Barhama which is a Super Incarnation of God Barmh]. So this means that God is far much known in Hinduism then Athanasianism. Further more there is a female Incarnation as well in Hinduism. But Super Human Female and Male Incarnations of God Barmh /Barhama:n [Not to be confused by the Hindu cast Barhaman as well]. For Example according to the Sanatan Dharma Krishna is the Incarnation of Vishnu who is intern the incarnation of Super Incarnated God Barmh. Krishna Worshippers however consider Krishna as the direct incarnation above all Incarnations and Manifestations whether they be Rama or Vishnu. But such minor disputes cannot shew that Hindu God Barmh is less known, rather the Hindu God is far more known then the Athanasian God , if this is supposed to be the criteria of Knowing and Understanding. Page 26 of 36
Page 27 of 36 God/Deity /Divine Essence is above all things including humans by His Supreme Excellence of His Essence, Nature and Attributes. He is close /near to all things in the meaning He is the Cause and the Creator of all Created Things. God is not Near/Close in the meaning of Physical contact Not close in the meaning part is close to the whole, not in the meaning an Essence is close to its parts, not in the meaning accidents are close to the substance in which accidents subsists,not in the meaning an Attribute is Close to the Essence in which the Attribute Subsisteht, but in the meaning that a Cause is said to be close /near to its Effect, Power is said to be close to the thing in Power, the immediate mover is close to the mover. It may be said that in these meanings God is an all things as well. These are sufficient to make God/Deity/ Divine Essence Known. /ll. N. ANTI <strong><strong>IS</strong>LAMIC</strong> OBJECTION MAKER SAYS Although Allah is said to be loving, this aspect of his nature is almost ignored, and his supreme attribute of justice is thought to overrule love. The emphasis of the God of Islam is on judgment, not grace; on power, not mercy. He is the source of both good and evil and his will is supreme.” ANSWER:= A far better terms is that Love is an Attribute of the Divine Essence [God/Deity]. The word Aspect cannot convey the meaning of the Attribute .At last it is acknowledged that Islam Doeth believe in Divine Love. The Justice is another Attribute of God. None of the Attributes are ignored as alleged. Mercy,Justice and Grace are Divine Relative Attributes . Even Rorgiveness is much more emphasized in Islam then Justice. It is known to every religion. Infact one of the objection on Islam by the Hindu Reformist Dianand Sarsvati was that Islam believes in Justice and Mercy and Grace. According to his views Justice contradicts Mercy , Grace and Forgiveness alike. This objection from the Hindu Reformist is a proof that he understood quite well that these are the Divine Attributes of God in the Religion Of ‘Isla:m. Atleast this person understood Islam correctly and did not tried to distort Islam by claiming some thing so wrong. Page 27 of 36
Page 1 and 2: ISLAMIC GOD IS KNOWABLE BUT CANNOT
Page 3 and 4: Page 3 of 36 . Not only IT IS Absol
Page 5 and 6: Page 5 of 36 presented by the Anti
Page 7 and 8: Page 7 of 36 Nature which is the Di
Page 9 and 10: Page 9 of 36 As this discussion req
Page 11 and 12: Page 11 of 36 Note 2: There are Pot
Page 13 and 14: Page 13 of 36 If it is assumed that
Page 15 and 16: Page 15 of 36 As it is beyond the s
Page 17 and 18: Page 17 of 36 Not only Judaism but
Page 19 and 20: Page 19 of 36 If God reveals himsel
Page 21 and 22: Page 21 of 36 Had Hosea slightest i
Page 23 and 24: Page 23 of 36 Either a Thing is Abs
Page 25: Page 25 of 36 “There is only one
Page 29 and 30: Page 29 of 36 gate and the broad wa
Page 31 and 32: Page 31 of 36 Dogma of Incarnation.
Page 33 and 34: Page 33 of 36 Confront them with th
Page 35 and 36: Page 35 of 36 Since the verse is no

376190585-ISLAMIC-GOD-IS-KNOWABLE-BUT-NOT-COMPREHENSIBLE-BY-FINITE-KNOWLEDGES-OF-FINITE-SUPPOSITA

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