The reasons I believe in a Unitarian God are:
1. a. This encompasses what I believe to be an All-Powerful, Perfectly Self-Sufficient, being to be. If we are thinking of a God being self-sufficient, we are talking epitomes here. The epitome of a self-sufficient God for example is one that does not operate in a multi-personhood. But He is instead self-sufficiently One.
When I looked up and prayed to God when I was young, without understanding God as described word for word in the Qur'an, it would appeal to my disposition to worship an All-Powerful singular Person. Go to your churches today and you'll see people can't consistently explain what the trinity is. They'd probably even get stumped if you asked them the wrong argument 'If Jesus is God and Jesus died on the cross, that means God died, how can God die?'. A lot of them would understand the trinity wrongly, in a modalist sense, also. It's just not practically and instinctively understood even after 2000 years let alone a random illiterate, uneducated, non-critical thinking, fruits marketseller in Galilee in the year 30 AD. But the Oneness of God is understandable to all.
Sura 53 exemplifies that the Koranic authors understood the Biblical Trinity…
علمه شديد القوى
AAallamahu shadeedu alquwa
53.5 He taught him, Lord of the mighty powers.
Summary of 53.5, as compared to The Biblical Book of Revelation:
• The opening chapter of Revelation informs us that John’s witness is “martureo”, i.e. “affirming that one has seen or heard or experienced something, or that he knows it
because taught by divine revelation or inspiration”
• The teaching is done by Jesus Christ
• Jesus taught “him”
• Jesus taught John
• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one
• This greeting, from the one God, is from:
1. Father
2. Son
3. Spirit
• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration
• 53.5 begins by using the word “AAallamahu”, which means, “He taught him”
• All Koranic usages of the word “AAallamahu”, & “waAAallamahu” refer exclusively to “allah”
• Hence, we have yet another classic example of the “allah” of the Koran attempting to emulate the deity position occupied by Jesus Christ
1. Jesus taught him
2. “allah” taught him
• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa”, which is rendered “Lord of the Mighty Powers”
• Interestingly, per the classic definition, “shadeedu” can be applied to a man
• Special note goes to “alquwa”, which is plural – not singular
• Observe what has just occurred in this sura:
1. The singular inspiration source, as defined in 53.4, is confirmed as “allah”
2. 53.5 describes “allah” as being Lord of the Might powers (plural)
3. “Allah” is singular, and yet plural
• Amazing as it is, the authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah”
Next…
ذو مرة فاستوى
Thoo mirratin faistawa
53.6 Lord of one action, so to be equal.
Summary of 53.6, as compared to The Biblical Book of Revelation:
• The opening chapter of Revelation repeatedly tells us of the Triune nature of the One God
• The God revealed in Revelation is Uniplural in nature
• Just as 53.5 describes a singular Lord with plural powers; 53.6 continues to describe this singular Lord via usage of the singular demonstrative pronoun “thoo”
• The overwhelming Koranic usage of “thoo” pertains to “allah”, and is best rendered “Lord of”, as it pertains to something in possession
• 53.6 tells us that the thing in possession is of one action (mirratin)
• This “one action” is juxtaposed to the copulative particle “fa”, which indicates either definite cause and effect, or a natural sequence of events
• The one-action cause (“mirratin”) has the effect of “istawa”, which is singular, in the perfect tense (completed action), and indicates “it was made, or became, symmetrical; congruous, or consistent in its several parts”
• All of this applies to the Lord (i.e. Jesus)
•
Further, the only other Koranic location of “faistawa” occurs in 48.29 and specifically refers to Jesus’ Parable of the Growing Seed
• Thus, we have further Koranic confirmation that the singular Lord actually consists of a plurality that functions with a singular action
