Mary and Tri-unity

[فداء الرسول]

Mary(P) & Tri-unity

Mustafa Ahmed & M S M Saifullah


Assalamu-`alaikum wa rahamatullahi wa barakatuhu:

The following verses in the Qur'an say about Mary(P) being the part of Trinity.

And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, 'Take me and my mother for two gods beside Allah'?" He will say: "Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing thou wouldst indeed have known it. Thou knowest what is in my heart, though I know not what in Thine. For Thou knowest in full all that is hidden. [Qur'an 5:116]

O People of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger from Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His Messengers. Say not "Three": desist: It will be better for you: For Allah is One God: Glory be to Him: (Far Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. [Qur'an 4:171]

Therefore, the Christian missionaries for quite sometime have been saying that Muhammad(P) 'misunderstood' the true concept of Trinity, i.e, which says the Father, the Son and the Holy Spirit constitute the trinitarian godhead.

Rev. W. St. Clair Tisdall in his book The Original Sources Of The Qur'an says under Muhammad's Misconception Of The Doctrine Of The Trinity.

...Muhammad heard certain Christians make that there are three Gods, that is to say God the Father, Mary, and Jesus. It is perfectly plain from these verses that Muhammad really did believe that the Christian doctrine inculcated belief in three separate Divine persons, Jesus and Mary being two of them. But our third quotation implies that Muhammad - probably from what he had seen of "Christian" worship - thought that the order was Jesus, Mary, God, or Mary, Jesus, God. No reasonable man will wonder at the indignation with which Muhammad in God's name abjures such blasphemy. We must all feel regret that the idolatrous worship offered to Mary led Muhammad to believe that people who called her "Queen of Heaven" and "Mother of God" really attributed to her Divine attributes.[1]

After a bit of Catholic-bashing, Tisdall laments:

Had he been taught that the doctrine of the Unity of God is the very foundation of the Christian faith, he might have become a Christian reformer. He can never have heard the true explanation of the doctrine of Trinity in Unity, otherwise he would have learnt that Christian theologians spoke of the Father not as "the Third of Three" but as the very "Fount of Deity".[2]

It is quite clear that Tisdall is pretty much aware of the famous heresies in Arabia during the advent of Islam. George Sale in the preliminary discourse to his translation of The Koran writes:

But, to be more particular as to the nation we are now writing of, Arabia was of old famous for heresies; which might be in some measure attributed to the liberty and independency of the tribes. Some of the Christians of that nation believed the soul died with the body, and was to be raised again with it at the last day: these Origen is said to have convinced. Among the Arabs it was that the heresies of Ebion, Beryllus, and the Nazareans, and also that of the Collyridians, were broached, or at least propagated; the latter introduced the Virgin Mary for God, or worshipped her as such offering her a sort of twisted cake called collyris, whence the sect had its name.

This notion of the divinity of the Virgin Mary was also believed by some at the Council of Nice, who said there were two gods besides the Father viz. Christ and the virgin Mary, and were thence named Mariamites. Others imagined her to be exempt from humanity, and deified; which goes but little beyond the popish superstition in calling her the complement of the Trinity, as if it were imperfect without her. This foolish imagination is justly condemned in the Koran as idolatrous, and gave a handle to Mohammed to attack the Trinity itself.[3]

Commenting on verse 4:171, George Sale says:

Namely, God, Jesus and Mary. For the eastern writers mention a sect of Christians which held the Trinity to be composed of those three; but it is allowed that this heresy has been long since extinct. The passage, however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as Al Beidawi acknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father, understanding God's essence, by the Son, his knowledge, and by the Holy Ghost, his life.[4]

It is pretty clear that whether the 'Holy' Trinity composed of the Father, Jesus(P) and the Mary(P) or the Father, Jesus(P) and the Holy Spirit are equally condemned in the Qur'an. Any association of partners with the God is unacceptable.

Further Edward Gibbon in his book The History of The Decline & Fall Of The Roman Empire says:

The Christians of the seventh century had insensibly relapsed into a semblance of paganism: their public and private vows were addressed to the relics and images that disgraced the temples of the East: the throne of the Almighty was darkened by the clouds of martyrs, and saints, and angels, the objects of popular veneration; and the Collyridian heretics, who flourished in the fruitful soil of Arabia, invested the Virgin Mary with the name and honours of a goddess.[5]

So, there existed a sect in Arabia which exalted Mary(P) to goddess and included her in the godhead along with the Father and Jesus(P).

St. Epiphanius, Bishop of Constantia, in Cyprus, writing in the fourth century against the Collyridians, says:

"After this a heresy appeared, which we have already mentioned slightly by means of the letter written in Arabia about Mary. And this heresy was again made public in Arabia from Thrace and the upper parts of Scythia, and was brought to our ears, which to men of understanding will be found ridiculous and laughable. We will begin to trace it out, and to relate concerning it. It will be judged (to partake of) silliness rather than of sense, as is the case with other like it. For, as formerly, out of insolence towards Mary, those whose opinions were such sowed hurtful ideas in the reflexions of men, so otherwise these, leaning to the other side, fall into the utmost harm...... For the harm is equal in both these heresies, the one belittling the holy Virgin, the other again glorifying her over-much. For who should it be that teach thus but women? for the race of women is slippery, fallible, and humble-minded...... For some women deck out a koutrkon that is to say, a square stool, spreading upon it a linen cloth, on some solemn day of the year, for some days they lay out bread, and offer it in the name of Mary. All the women partake of the bread, as we related in the letter to Arabia, writing partly about that...... Yea, verily, the body of Mary was holy, but was surely not God. Verily, the Virgin was a virgin, and was honoured, but was not given to us to worship; but she worships Him who was born from her according to the flesh, having come from heaven out of the Father's bosom......" This offering and eating of cakes was probably derived from the worship of Artemis.[6]

Apart from the misogynist comments, St. Epiphanius makes quite clear basics of the Collyridian heresy. It is worthwhile adding that even to this day, the Catholic Christians consider Mary(P) as the Mother of God and prayers are sent to her.

Recently, it was heard from the Christian missionaries that the Qur'an does not condemn the 'true' Trinity, i.e., which says the Father, the Son and the Holy Spirit constitute the godhead. In fact, the Qur'an itself condemns all sorts of shirk, i.e., associating partners with Allah. It would not matter if the Trinity was composed of any permutations and combinations of the Father, the Son, the Holy Spirit or the Mary or even Martin Luther King or Calvin or Pope. It would still be considered as associating partners with Allah. The above verse of the Qur'an 4:171, For Allah is One God, is enough to refute any such bizarre argument. It is equally clear even in the Old Testament & The New Testament that the God is one God without any partners.

Ye [are] my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no God formed, neither shall there be after me. I, [even] I, [am] the LORD; and beside me [there is] no savior." [Isaiah 43:10-11]

"Hear, O Israel: The LORD our God [is] one LORD" [Deuteronomy 6:4]

"And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment." [Mark 12:29-30]

The above verses speak of themselves.

W. M. Watt ponders in his book Muhammad At Medina:

One of the remarkable features of the relationship between Muslims and Christians is that neither Muhammad nor any of the Companions seems to have been aware of some of the fundamental Christian doctrines. Apart from the reference to the crucifixion (which is primarily a denial of Jewish claim), and the mention of the twelve apostles as the 'helpers' of Jesus, and of the miracles of healing and raising the dead, there is nothing in the Qur'an about the adult life and teaching of Jesus as recorded in the New Testament. The early Muslims gave Jesus the title Messiah (Masih) but did not appreciate that it involved a claim to be 'God's anointed'. They did not understand the distinctive work of Jesus in redeeming the world and atoning for its sins. They did not realize that the Holy Spirit was regarded by Christians as the third person in the Godhead. It is indeed remarkable that there should have been among the Muslims over such a wide area this absence of knowledge of Christianity. The blame for this state of affairs probably rests on those Christians with whom Muhammad and his Companions were in contact, who may themselves have had little appreciation of the doctrines mentioned. Nevertheless the 'absence of knowledge' remains, and in the thirteen centuries since Muhammad's time few Muslims have done anything to fill the lacuna.[7]

It is amazing that even Orientalists like Watt cannot come out of the 'true' Trinitarian doctrine and think of the infamous Christian heresies which were in Arabia during the advent of Islam.

Finally, it is quite clear that the doctrine of Trinity evolved and took its final shape nearly 350 years of CE. But before that:

Christianity in the second and third centuries was in a remarkable state of flux. To be sure, at no point in its history has the religion constituted a monolith. But the diverse manifestations of its first three hundred years - whether in terms of social structures, religious practices, or ideologies - have never been replicated.

Nowhere is this seen more clearly than in the realm of theology. In the second and third centuries there were, of course, Christians who believed in only one God; others, however, claimed that there were two Gods; yet others subscribed to 30, or 365, or more. Some Christians accepted the Hebrew Scriptures as a revelation of the one true God, the sacred possession of all believers; others claimed that the scriptures had been inspired by an evil deity. Some Christians believed that God had created the world and was soon going to redeem it; others said that God neither had created the world nor had ever had any dealings with it. Some Christians believed that Christ was somehow both a man and God; others said that he was a man, but not God; others claimed that he was God but not a man; others insisted that he was a man who had been temporarily inhabited by God. Some Christians believed that Christ's death had brought about the salvation of the world; others claimed that his death had no bearing on salvation; yet others alleged that he had never even died.[8]

So, in conclusion, there is no point calling the modern day trinitarian Christianity as 'true' Christianity and all others as 'false' since the evolution of this doctrine itself is very late. The early Christianity had bizarre beliefs about their doctrine as well as their Scriptures. Moreover the Jesus(P) and early Church Fathers were utterly unaware of this doctrine and they never practiced it. Would then the modern day 'true' Christianity brand them as heretics?

[فداء الرسول]

Andrew Fargo responded on this subject

he said

Quote

There is no argument that the Qur'an condemns "shirk", however, your argument here does not exonerate the Qur'an from its error of implying that Mary is considered equal to God by Christians!

Christians believe that Mary is part of the Trinity
[/SIZE]

Quote

I agree. These cannot be the words of God since they are incorrect. An all-knowing God would have known the definition of the Trinity. A less than all-knowing Muhammad either did not know the beliefs of Christianity or wanted to create a "straw man" argument (an argument that is so transparently false, that is easy to dismiss) in order to attack the orthodox beliefs of Christianity.

He goes on to cite the writings of Rev. W. St. Clair Tisdall, George Sale, and Edward Gibbon to build an argument that there were a number of heretical Christian groups in Arabia which MAY HAVE believed in the divinity of Mary.

[SIZE="<font><font>6</font></font>"]Christians believe that Mary is part of the Trinity[/SIZE]

MARY’S RELATIONSHIP WITH THE TRINITY Pope John Paul II Our Lady, who was granted the dignity of being the Mother of God, is also the favoured daughter of the Father and the temple of the Holy Spirit Mary "is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium, n. 53). With this quote from the Second Vatican Council, the Holy Father expressed in concise form the Trinitarian dimension of Marian doctrine, which was the subject of his catechesis at the General Audience of Wednesday, 10 January. Here is a translation of his address, which was the 11th in the series on the Blessed Virgin and was given in Italian. 1. The eighth chapter of the Constitution Lumen gentium shows in the mystery of Christ the absolutely necessary reference to Marian doctrine. In this regard, the first words of the Introduction are significant: "Wishing in his supreme goodness and wisdom to effect the redemption of the world, 'when the fullness of time came, God sent his Son, born of a woman ... that we might receive the adoption of sons' (Gal 4:4-5)" (Lumen gentium, n. 52). This son is the Messiah awaited by the people of the Old Covenant, sent by the Father at a decisive moment of history, the "fullness of time" (Gal 4:4), which coincides with his birth in our world from a woman. She who brought the eternal Son of God to humanity can never be separated from him who is found at the centre of the divine plan carried out in history. The primacy of Christ is shown forth in the Church, his Mystical Body: in her "the faithful are joined to Christ the Head and are in communion with all his saints" (cf. Lumen gentium, n. 52). It is Christ who draws all men to himself. Since in her maternal role she is closely united with her Son, Mary helps direct the gaze and heart of believers towards him. She is the way that leads to Christ: indeed, she who "at the message of the angel received the Word of God in her heart and in her body" (Lumen gentium, n. 53) shows us how to receive into our lives the Son come down from heaven, teaching us to make Jesus the centre and the supreme "law" of our existence. A unique bond between Mary and the Holy Spirit 2. Mary also helps us discover, at the origin of the whole work of salvation, the sovereign action of the Father who calls men to become sons in the one Son. Recalling the very beautiful expressions of the Letter to the Ephesians: "God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4), the Council gives God the title "most merciful": the Son "born of a woman" is thus seen as the fruit of the Father's mercy and enables us to understand better how this Woman is the "mother of mercy". In the same context, the Council also calls God "most wise", suggesting a particular attention to the close link between Mary and the divine wisdom, which in its mysterious plan willed the Virgin's motherhood. 3. The Council's text also reminds us of the unique bond uniting Mary with the Holy Spirit, using the words of the Nicene-Constantinopolitan Creed which we recite in the Eucharistic liturgy: "For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man". In expressing the unchanging faith of the Church, the Council reminds us that the marvellous incarnation of the Son took place in the Virgin Mary's womb without man's co-operation, by the power of the Holy Spirit. The Introduction to the eighth chapter of Lumen gentium thus shows in a Trinitarian perspective an essential dimension of Marian doctrine. Everything in fact comes from the will of the Father, who has sent his Son into the world, revealing him to men and establishing him as the Head of the Church and the centre of history. This is a plan that was fulfilled by the Incarnation, the work of the Holy Spirit, but with the essential co-operation of a woman, the Virgin Mary, who thus became an integral part in the economy of communicating the Trinity to mankind. 4. Mary's threefold relationship with the divine Persons is confirmed in precise words and with a description of the characteristic relationship which links the Mother of the Lord to the Church: "She is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium, n. 53). Mary's fundamental dignity is that of being "Mother of the Son", which is expressed in Christian doctrine and devotion with the title "Mother of God". This is a surprising term, which shows the humility of God's only-begotten Son in his Incarnation and, in connection with it, the most high privilege granted a creature who was called to give him birth in the flesh. Mother of the Son, Mary is the "beloved daughter of the Father" in a unique way. She has been granted an utterly special likeness between her motherhood and the divine fatherhood. And again: every Christian is a "temple of the Holy Spirit", according to the Apostle Paul's expression (1 Cor 6:19). But this assertion takes on an extraordinary meaning in Mary: in her the relationship with the Holy Spirit is enriched with a spousal dimension. I recalled this in the Encyclical Redemptoris Mater: "The Holy Spirit had already come down upon her, and she became his faithful spouse at the Annunciation, welcoming the Word of the true God..." (n. 26). Mary's dignity surpasses that of every creature 5. Mary's privileged relationship with the Trinity therefore confers on her a dignity which far surpasses that of every other creature. The Council recalls this explicitly: because of this "gift of sublime grace" Mary "far surpasses all creatures" (Lumen gentium, n. 53). However, this most high dignity does not hinder Mary's solidarity with each of us. The Constitution Lumen gentium goes on to say: "But, being of the race of Adam, she is at the same time also united to all those who are to be saved" and she has been "redeemed, in a more exalted fashion, by reason of the merits of her Son" (ibid.). Here we see the authentic meaning of Mary's privileges and of her extraordinary relationship with the Trinity: their purpose is to enable her to co-operate in the salvation of the human race. The immeasurable greatness of the Lord's Mother therefore remains a gift of God's love for all men. By proclaiming her "blessed" (Lk 1:48), generations praise the "great things" (Lk 1:49) the Almighty has done in her for humanity, "in remembrance of his mercy" (Lk 1:54). Taken from: L'Osservatore Romano Weekly Edition in English 17 January 1996, page 11 L'Osservatore Romano is the newspaper of the Holy See. The Weekly Edition in English is published for the US by: The Cathedral Foundation L'Osservatore Romano English Edition 320 Cathedral St. Baltimore, MD 21201 Subscriptions: (410) 547-5315 Fax: (410) 332-1069 lormail@catholicreview.org

[فداء الرسول]

Images That Portray Mary in the Presence of the Trinity



Coronation of Mary
"Magnificat"
Dieric Bouts d.A.,
ca. 1410/20-1475



Coronation of the Virgin
Diego Velazquez, 1599-1660
Prado
Madrid, Spain



Mary and the Trinity




Altarpiece of Coronation of the Virgin
1499, Wood, 180 x 230 cm
Basilica, Szepesk&#225;ptalan
See actual website Web Gallery of Art

[فداء الرسول]

IS MARY REGARDED
THE THIRD OF
THE HOLY TRINITY, BY THE QUR'AN?

Allah Reveals The Truth
It is not an uncommon occurrence that during the dialogues with Christians, a Muslim may hear remarks such as the one mentioned here under:

Remark: Muhammad, the author of the Holy Qur’an, was mistaken into believing that Mary (the mother of Jesus), was the third Person of the Holy Trinity. Muhammad was not aware of the fact that the Holy Ghost is the third Person of the Holy Trinity and not Mary.

To substantiate the above misconception, the person making the remark would probably quote the following verse from the Holy Qur’an:

“And behold! Allah will say: “O Jesus the son of Mary! Didst thou say unto men, ‘Take me and my mother for two gods beside Allah?” He will say: “Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, Thou wouldst indeed have known it. Thou knowest what is in my heart, though I know not what is in Thine. For Thou knowest in full all that is hidden.” Holy Qur’an 5:116
Upon careful study of the above verse, which was revealed by Allah to Prophet Muhammad (peace be upon him) through Allah's angel Gabriel, and the scrutiny of the following observations, one discovers that Allah has spoken the Truth.
The Observations...

a) The word "Trinity" appears in the Holy Qur'an in verses 4:171 and 5:73. In these two verses the name of Mary is not mentioned as "the third Person of the Holy Trinity". Not withstanding that as an argument, here are the observed facts.

b) The carved or molten images and/or statues of Jesus Christ and his mother Mary, in various sizes and shapes, are to be found in the Catholic and Orthodox Churches, all around the world.

c) Most of these Sacred Statues or Images are placed in the prominent places of the Prayer Halls of these Christian Churches for the purpose of venerating and worshipping of these entities.

d) One would also notice that the majority of the attending congregates would kneel, worship, venerate and pray before these Holy Images as their reverent rituals and inherited traditions. Many devoted believers would place lighted candles in front of these Sacred Statues or Images before worshipping or paying their homage to them.

e) These Catholic and Orthodox congregates who venerate Lord Jesus as their God and Virgin Mary as the "Mother of God", do form the bulk of the Christians community. It has been so since the inception of the Roman Catholic Church. The Protestants, who separated from the Roman Catholics, nearly ten centuries after the advent of Islam, do not have the Statues of Mother Mary in their Churches.

f) In 1998, according to the Encyclopedia Britannia there were 1040 million Catholics and only 361 million Protestants.

g) These observations clearly indicate that Virgin Mary has been venerated with hyperdulia, along with her son Jesus, by the majority of the Christians, from the early years of the Catholicism.

h) As for the Holy Ghost, the third person of the Holy Trinity, no Christian Church has so far instituted its venerating representation, image or semblance for their Churchgoers.

The Truth

The obvious conclusion is that for all practical purpose and in reality, when the issue is of Worshipping, Venerating, Deifying and/or Idolizing, it is Mary - the "Mother of God" and not the Holy Ghost has that kind of rank and status. Briefly, the historical figures of Jesus and Mary are venerated as Deities. The Holy Ghost is not venerated as a Deity.

The quoted verse from the Holy Qur’an questions such Divine Ranks and Status that have been assigned by the followers of Jesus to him and his mother. The verse does not speak of the Church developed enigmatic Doctrine of Trinity in the fourth century.

Theologically speaking, the concept of Holy Ghost as ‘Filioque’ (“a double procession”) was added to the Original Doctrine much later. As taught by the Greek theologians and advocated by St. Augustine, it simply makes the Holy Ghost a “go-between” communications or things that proceed from the Father and is received by an individual via Jesus Christ. One may argue that since the Holy Ghost emanates from God the Father, it is also God. In reality, this would only be possible if there was a "total emanation" (100% transfer). If that be the case, then the Primary Source has either annihilated Himself (Itself) or has produced a Clone. God the Father still exists and Christians with their Trinitarian beliefs continue to claim their God is One.

During his ministry, Jesus Christ had taught in very explicit language to worship the “Father in Heaven” (see Matthew 6:5-13). Jesus never ever taught his followers to make images of him and/or his mother and then venerate either of them. In this regards, the Protestants consider themselves a step ahead and reformed than their counterparts.

The quoted verse from the Holy Qur’an is a direct challenge to those who make the graven images of Jesus and Mother Mary. The Almighty God in the Second of the Ten Commandments also warns mankind against making of graven images and worshipping them. (See Exodus 20:4).

A Recent Christian Criticism on the subject:
Under the URL http://www.***************.org/respo.../mehb6%5F0.htm the Christian critic who declares he is not a Roman Catholic and admits he does not agree with many of the Catholic Church's teachings concerning Mary fails to mention what are these "teachings". However, in his concluding paragraph he writes:

"I find it very interesting that Mr. Meherally criticizes our Catholic brothers and sisters for venerating statues of 'molten images' while he probably prostrates himself five times a day facing a black stone in Mecca!"
Clarification: The Almighty Allah has Commanded Muslims, through the Revealed verses of the Holy Qur'an, to face in the direction of the Sacred Mosque (which is in Mekkah), while praying. (2:149/150). Before that they were facing in the direction of Jerusalem. That Command was a kind of test by Allah to see who were His true believers. If Allah had in His Infinite Wisdom Commanded Muslims to face in the direction of The Great Pyramid of Khufu at Giza instead, Muslims would have done so without questioning. Submitting willingly with full faith and humility to the Will of Allah at all times is the Heart and Soul of Islam. However, Muslims do face the direction of Sacred Mosque while praying but they prostrate to no one but Allah Alone, in their prayers. Brother Abdul Rafee, a surfer of my web site has sent an e-mail requesting me to add the following paragraph to my response:
"At the time of the Prophet, people even stood on the Kabah (the sacred building in Mekkah inside which the Black stone 'hajr-e-aswad' is kept) and gave the 'adhaan' (the call to prayer). One may ask those who allege that Muslims worship the Kabah; which idol worshipper stands on the idol he worships? This clearly exposes the nonsense of Answering islam team that we Muslims worship Black stone of Kabah!"