By Norman L. Geisler
This qualifies as a very good creation to Islam which offers the ancient and doctrinal necessities let alone numerous worthy evidence such a lot introductions bypass over. hugely suggested examining.
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Extra resources for Answering Islam: The Crescent in Light of the Cross
Thus freedom could he in no sense an ideal to be striven for, but only a disaster to be avoided. 53 It is outside the scope of this chapter to explore any further this tension between the doctrine of divine sovereignty and human freedom in Islamic theology (see Chapter 1). The debates continue, but it is sufficient to point out that since almost the very beginning of Islam, the orthodox position has been that God creates human acts or creates the power in the individual to do a particular act, while the human agents only "acquire" or "appropriate" these actions (kasb).
Even though human beings are not sinful and have no fallen nature, they are intrinsically weak, frail, imperfect, and constantly forgetful of God. It should be noted that occasionally "some Muslim theologians have held to a doctrine of Hereditary Sin. . "'44 Further, "Other passages refer to humankind as sinful (or unjust—zulum—14:34/37; 33:72), foolish (33:72), ungrateful (14:34/37), weak (4:28/32), despairing or boastful (11:9/12-10/13), quarrel-some (16:4), and rebellious (96:6). "45 The Qur'an even declares that "if God were to punish Men for their wrongdoing, He would not leave, on the (earth), A single living creature" (16:61).
God creates people as well as their "51 actions: He created you as well as what you do (Qur ' an 37:94). SUMMARY We have touched on some of the most basic aspects of the Islamic view of God. God is absolutely one and in sovereign control of all things. He has no equals or partners. He possesses many names (traditionally 48. , 1980), 152, taken from Hughe's Dictionary, 147. 49. Gerhard Nehls, Christians Ask Muslims (Bellville: SIM International Life Challenge, 1987), 21. 50. Taken from the Al-Nasafi's creed as cited by Cragg, 60-61.