God the Creator
The most important tenet of Islamic dogmatics is that there is only one God and nothing is the same (Surah 42:11). This one God is almighty, eternal and omnipresent. He is the creator of all human beings, but at the same time he is high above creation and his creatures. He is her judge on the day of judgment, the "hour" when all people are "brought back" to him (10.56). However, he is only her creator, not her father. According to the Koran, God has no children and no son, because Jesus was only a human being and a prophet. Because it is the greatest sin of all to put something on the side of God (to "do something", to commit Arabic ‘shirk’), Islam firmly rejects the Son of God and the Christian belief in the Trinity.
God the Merciful
While non-Muslims sometimes wonder whether the Koran’s God could not be described as arbitrary and cruel, Muslims would feel misunderstood with such a statement, because the Koran emphasizes in countless places that God is gracious and merciful, yes, surah with the exception of Sura 9, the phrase "In the Name of God, Most Gracious, Most Merciful" begins. In Surah 7.156 God says: "My mercy knows no bounds". He meets the believers as benefactors, as their protectors, as forgivers, keepers, kind, patient, loving, forgiving and compassionate. These and other names belong to the “99 most beautiful names of God” with which God is called by the believers.
God the Exalted
According to the Koran, God is not only omnipotent, but also omniscient, he knows about every leaf that falls to the ground (6.59), he is "closer to everyone than his carotid artery" (50.16) and a "friend of the faithful ”(3.68). Yes, the Quran even speaks of the love of God (3.31). However, if the Koran uses terms such as “love”, “mercy” or “mercy”, then always against the background that, in Islam, God is absolutely transcendent and separate from creation and remains a secret. God reveals himself in a book – perfectly in the Koran – which he conveyed to man through his messenger, the angel Gabriel, but not as man and creature. In the Bible, however, God reveals himself, becomes man and brother of man (Heb. 2:11), creature and bridge to God. God, as described in the Koran, sends signs to people (16: 10-14), but he himself remains hidden, unrecognized and unexplored. There is no connection between God and man, no bridge, no mutual relationship.
When the Quran describes that God is merciful, it shows the mercy that has submitted to it, while the non-believer can expect no mercy from him. The Bible, on the other hand, not only testifies that God shows love or mercy, but that God himself "love" (1 John 4: 8), "truth" (John 14: 6), "righteousness" (1 Cor. 1:30) ; 5. Mo 32,4) "Help" (Ps 40,18), "the way" (Joh 14,6), "consolation" (2. Cor 1,3), "life" (Joh 14,6) and is "light" (Ps 27: 1). God’s love, which is already expressed within the Trinity ("This is my dear son", Mth 3.17; "The father and the son are one", Jn 10.30), is the model and origin of all human love in marriage, Family, community and society. The crucifixion of Jesus is the culmination of God’s enemies, to which the Bible calls every Christian.
God the cunning
If God is portrayed in the Quran as the one who "forges" or "devises lists," as one could translate or even say, "he is full of pitfalls" (13:13), then this means unlimited omnipotence, that he does not prescribe anything in his actions, but cannot be determined, not even with regard to his decision in the Last Judgment. If the Bible places so much value on the repeated statement that God is truthful and the truth (John 14.6; Rom. 3.4), then it also means God’s reliability: “What God promises, he keeps certainly ”(Psalm 33: 4). God repeatedly urges people to test him (Mal. 3,6ff.), And he swears again and again with himself to keep his promises. The Koran repeatedly points out that people for God’s goodness to him Gratitude are due, because ingratitude is unbelief. God’s goodness and care is directed toward those who "believe and do right" (Surah 2:25), but God does not meet his enemies. He doesn’t love the unbelievers and the unjust. The New Testament, on the other hand, testifies that God loved us when we were "enemies", "sinners" and "godless" (Rom 5: 3-10).
Two conditions for salvation
So paradise awaits those who "believe and do what is right" (2.25), while the unbelievers and wrongdoers face hell. This results in a two-fold condition for salvation: faith and doing right, that is, the good deeds that are weighed on a scale in the Last Judgment. Only if a person’s good deeds outweigh his bad deeds will he find his way into paradise. In addition to belief, the “good deeds” are thus of crucial importance. Who do little good deeds and z. B. cannot faithfully fulfill the five pillars of Islam (confession to God, five prayers in Arabic every day, fasting in Ramadan, alms, pilgrimage to Mecca) because he is poor or disabled or as a woman does not have his own money for alms, or who does not know the prescribed prayers in Arabic, often has little hope that God will be gracious to him.
Although the Bible also calls on believers to do good works on brothers and sisters, fellow human beings and even enemies as the fruit of faith (Galatians 6:10), these works are effects of the faith and work of the Holy Spirit, but not a prerequisite for Salvation. That is why a Christian who has never had the opportunity to do something good (like the thief on the cross) is saved solely on the basis of his faith. A Christian who could do few good works is also saved "by grace alone" again Christian who lived an exemplary life (Rom. 5: 1-2; Gal. 3: 11-14). Trust in God is possible for everyone, the old, the sick, the poor, those who do not know a certain language like Arabic or prescribed rites like the prayer rite, women, men and children.
However, if the good deeds are so important in Islam, who can say whether he has done "enough" good and how heavy his sins before God are compared to the good deeds? Therefore, there must always be fear and worry that you have not done enough good, because everyone does evil. And everyone fails to do good. With such uncertainty, who could go to death confidently and have certainty about God’s forgiveness??
Talks with Muslims
Therefore: When it comes to forgiving sins and salvation, there are opportunities for an evangelistic conversation with Muslims. If the Bible describes us Christians as children of the loving, heavenly Father, he always does that for them best a lot is said about absolute trust, security and certainty in the relationship with God (Rom. 8:15): “Who is a God like you who forgives guilt and forgives the remnant of his inheritance! He does not keep his anger forever because he takes pleasure in grace. He will have mercy on us again, step down our guilt. And you will throw all their sins into the depths of the sea ”(Micah 7: 18-19),“ because we do not have a high priest who could not feel sorry for our weaknesses, but who was tried in everything in the same way as we were is, but without sin. Let us now go frankly to the throne of grace so that we may receive mercy and find grace for timely help ”(Heb. 4: 15-16). Because God knows and reconciles our failures, we are freed from the compulsion to only do good deeds before God. No, even with our failure, God accepts us when we ask forgiveness. It is a happy and liberating message, also for Muslims!
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