Muslim Explains the Trinity (Part 1)

In this video, I explain very briefly what the Christian doctrine of the trinity is. This video serves as an introduction to my series on the trinity.

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[mohammedsahor]

They plan. And Allah plans. And Allah is the best of planners ~ Qur’an 8:30

[izaakpiknjacphillips]

I have never heard the description of the Trinity as "One what and Three Whos", interesting way to put it for sure!

[AxmedGurey_Al-Ghazi]

Mashaallah brother, you goated for this

[quranpage-]

Wa alaykumu As-Salamu wa rahmatu-llahi wa barakatuh

[muhammadnumanbhat]

Jazakallah khair.
Can i use your videos on my channel soon.

[abuabodymhmd]

Jazak Allah kheyran brother Jake and may Allah keep me, you and all the brothers and sisters firm on the Straight Path. May Allah bless you Jake and increase your knowledge. And may Allah bless us all .

[Usernamebreh]

Christians didn't insert the trinity but got the trinity from the bible as we began to understand it.

The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting three Gods. "Trinity" is a term that is used to attempt to describe the triune God—three coexistent, co-eternal Persons who are God. Of real importance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity:

1) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5).

2) The Trinity consists of three Persons (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16-17, 28:19; 2 Corinthians 13:14). In Genesis 1:1, the Hebrew plural noun "Elohim" is used. In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two. While this is not an explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for "God, " "Elohim, " definitely allows for the Trinity.

In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus’ baptism. Seen in this passage is God the Holy Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are other examples of passages that present three distinct Persons in the Trinity.

3) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Genesis 19:24; Hosea 1:4). The LORD has a Son (Psalm 2:7, 12; Proverbs 30:2-4). The Spirit is distinguished from the “LORD” (Numbers 27:18) and from “God” (Psalm 51:10-12). God the Son is distinguished from God the Father (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16-17). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also the other instances when Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another Person in the Trinity—the Father.

4) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20). The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 3:16).

5) There is subordination within the Trinity. Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Person of the Trinity. This is simply something our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42, John 5:36, John 20:21, and 1 John 4:14. Concerning the Holy Spirit see John 14:16, 14:26, 15:26, 16:7, and especially John 16:13-14.

6) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6; Revelation 4:11); divine revelation (Revelation 1:1); salvation (John 3:16-17); and Jesus’ human works (John 5:17; 14:10). The Father initiates all of these things.

The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6; John 1:3; Colossians 1:16-17); divine revelation (John 1:1, 16:12-15; Matthew 11:27; Revelation 1:1); and salvation (2 Corinthians 5:19; Matthew 1:21; John 4:42). The Father does all these things through the Son, who functions as His agent.

The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and Jesus’ works (Isaiah 61:1; Acts 10:38). Thus, the Father does all these things by the power of the Holy Spirit.

[thevoiceofbooksmd.sageer]

Assalamualaikum Please chec the most inappropriate advertisement is running on your videos

[phillwithskill]

About 150 years before Nicaea, Irenaeus of Lyons already claimed to have received an Orthodox understanding of the Trinity.

[malachi]

Jake when the Quran denies Mary as being a God is it possible to Koran is referring to a Christian sect known as The Collyridians? Mostly women followed this religion and would give cakes as a sacrifice offering to Mary. Epiphanius (315-403 CE) refuted this sect in his most important apologetic work called Panarion. Epiphanius writes “Certain women there in Arabia have introduced this absurd teaching from Thracia: how they offer up a sacrifice of bread rolls in the name of the ever-Virgin Mary, and all partake of this bread” (Panarion 78:13). He emphasizes the difference between Mary and God: “It is not right to honor the saints beyond their due” (ibid. 78:23); “Now the body of Mary was indeed holy, but it was not God; the Virgin was indeed a virgin and revered, but she was not given to us for worship, but she herself worshiped him who was born in the flesh from her. . . . Honor Mary, but let the Father, the Son, and the Holy Spirit be worshiped, but let no one worship Mary, . . . even though Mary is most beautiful and holy and venerable, yet she is not to be worshiped” (ibid. 79:1, 4).

What are your thoughts on this? Could this be used to refute Christian claims on the Quran being wrong or should one refute their claim differently? Peace be upon you.