Page 2 of 36 In this article it is tried to shew by the Divine Grace that if Incarnation or Divine Assumption of Male Human Nature is assumed to be Possible, even then it is not the only way to Know God/Deity, Godhead [Divine Ousia] of God and Hypostases in the Godhead Of God If Any,God,; and that it is Possible to Know God/Deity by the Knowledges of Finite Supposita Independent of Incarnation or Assumption of Male Human Nature, with [or without] the Possibility or Impossibility of Incarnation, Assumed Nature and the Assumption of the Nature. Introduction There is an article on Internet which claims that neither the God of Islam is the God of Bible nor Iesous of Islam is the Iesous of NT. http://www.jesusisnotinthequran.org/2012/10/08/talking-point-24-the-god-of-islam-is-notknowable/ It is required to answer the article first. Since we find it more interesting and more precise. But before beginning to answer this it is necessary to present some Preliminaries. FIRST PRELIMINARY God of Judaism [Yahudaism] God of Christianity and God of Islam is one and the same. The Divine Being who is the Supreme Being and the only God/Deity. How ever there is a difference of views about this God. In Christianity this God is a Trinity [Tri-Unity] or a Triune God. In Judaism and in Islam this God is Uni-Unity /Absolute Unicity [AU]. Judaism and Islam may dispute over the Attributes of God both they do not dispute over the Supreme Divine Being is AU OR Uni-Unity. This fact is acknowledged by many Christian Scholars. It is not a matter of Dispute between Christianity and Islam. But some Anti Islamic Objection Makers have even tried to make such an agreed upon thing as disputed. It is tried to respond one of the argument based on the Knowablity of God. Second Preliminary As according to Islam God/Deity is Knowable but not comprehendable by the Knowledges of Created Supposita, one must know the difference between to types of Knowings. 1] First Meaning To Know in the first meaning is to comprehend with Knowledge or encirculate by Knowledge. In this meaning God is NEITHER Knowable nor understandable. Not OnlyDeity/God/Divine Essence/Divine Being Is Incomprehensible by Finite Knowledges,Minds ,Rationalities/Intelligences but each and every Divine Attribute Of Deity/God like Omnipotence, Omniscience, Life etc. is beyond human ability to finite Minds, finite Knowledges Page 2 of 36
Page 3 of 36 . Not only IT IS Absolute(ly) Impossible to know everything about God/Deity by Finite Knowledges and Finite Minds , It is equallu Absolute(ly) Impossible to know every thing about a single thing about Go SAY Characters tics, Attributes, Essence, Existence ,Nouns. 2] Second Meaning To know with out Comprehending God/Deity, Divine Attributes etc. God can never be known comprehensively, God/Deity can be known truly but incomprehensively and un-exaustly God is an Existent, God is an Essence, has definite Attributes, definite Nouns and Definite Existence. This defineness doeth not contradict the infinity .In Divine revelations God Hath stated many things about His Character, Attributes etc. These are definite proofs that God is really Knowable. 3] The Disputed meaning. Some religions believe in the Dogma of Incarnations. Some believe in Multi- Incarnations and some believe in Single Incarnation. They opine that God can also be known by a esepcial method/way called Incarnation. But no one ever says that Absolute Possibility is the Necessary condition for knowing God by Created Rationalities and Knowledges. and has personally revealed himself so that he can be truly known. The multiplication of grace and peace in our lives is dependent on knowing God (2 Pet. 1:2–3), and this knowledge provides sufficient resources for life and for becoming the people God wants us to be. 3] Third Preliminary The Creed of Ahlussunnah believeth that God is known but Howness is not Known. One of the Nouns of God/Deity is ‘Al Ba:t:in. This meaneth that God/Deity is Neither Comprehensively Known Nor Exhaustly Known BY Created Rationalities , Knowledges etc. An other Noun of God/Deity is ‘Az: Z:a:hir. This meaneth that God is Un- Exhaustively Known and Incomprehensively Known. So both Holy Knowns are not opposites but do imply one an other and are two different approaches to same meaning [‘Al Ma”n-y] and same Reality [H:aqi:qah]. Page 3 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.