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THE REDEEMED COLLEGE OF MISSION EDEDEMIJI EDE OSUN STATE.

ASSIGNMENT

COURSE TITLE: ISLAM

COURSE CODE GMC 207

LECTURER: A/P DORCAS TIJANI

WRITTEN BY :  ETIM UDEME EDET

SET: 60

MATRIC NO. Rcm /23s/DA/3868

TITLE:  CAN WE SAY  ISLAM IS GOD=E2=80=99S PLAN. IF YES PROVE IT WITH RELEV=
ANT
BIBLE PASSAGES
 NOVEMBER, 2024

Can We Say Islam is God=E2=80=99s Plan? An Examination Through Biblical Per=
spectives

1.0 Introduction

The question of whether Islam is considered part of God=E2=80=99s divine pl=
an is a
complex and multifaceted issue that involves theological, historical, and
interfaith considerations. Islam, founded in the 7th century CE by the
Prophet Muhammad, is one of the world=E2=80=99s major religions, with over =
a
billion followers. Its teachings, rooted in the Quran, present a distinct
theological framework that both aligns with and diverges from
Judeo-Christian beliefs. This paper seeks to explore the proposition that
Islam is part of God=E2=80=99s plan, using relevant biblical passages to su=
pport
this claim.

1.2 Knowing God=E2=80=99s Plan

To address whether Islam can be seen as part of God=E2=80=99s plan, it is e=
ssential
to first know what is meant by =E2=80=9CGod=E2=80=99s plan.=E2=80=9D In a C=
hristian context, God=E2=80=99s
plan normally refers to His unrefilled purpose for humanity knowledge which
reflect to human wisdom, the creation, fall, redemption, and eventual
restoration of the world. This plan is primarily refilled to Man through
the knowledge in the Bible, particularly in the Old and New Testaments.

Islam, with over 1.8 billion adherents, is the second-largest religion
globally. As Christians, we often grapple with the question of whether
Islam can be considered as part of God's plan which is yes. Some reference
in the scripture  examine in exploting more in this question.

2.0 The Bible and Islam

While the Bible does not explicitly or mention Islam, it does provide
insights into God=E2=80=99s relationship with nations and peoples. In Genes=
is 12:3,
God promises to bless all nations through Abraham, the patriarch of the
Jewish, Christian, and Islamic faiths. This passage suggests that God=E2=80=
=99s
plan encompasses uncommon to all nations, including those that would
eventually become Muslim.

The Quran and the Bible share some common narratives, such as the stories
of Adam, Noah, and Abraham. These shared stories demonstrate a similar
spiritual heritage between the two faiths.

3.0 Biblical Foundations In Knowing God=E2=80=99s Plan

Creation and Covenant: The Bible begins with the creation narrative in
Genesis, where God creates humanity in His image (Genesis 1:26-27). The
covenant with Abraham (Genesis 12:1-3) establishes a relationship between
God and His chosen people, Israel, through whom all nations would be
blessed.

Prophetic Vision: Throughout the Old Testament, prophets like Isaiah and
Jeremiah speak of a future where God=E2=80=99s salvation extends beyond Isr=
ael to
all nations. Isaiah 49:6 states, =E2=80=9CIt is too small a thing for you t=
o be my
servant to restore the tribes of Jacob and bring back those of Israel I
have kept. I will also make you a light for the Gentiles, that my salvation
may reach to the ends of the earth.

The Great Commission: In the New Testament, Jesus=E2=80=99 command to His d=
isciples
in Matthew 28:19-20 to =E2=80=9Cgo therefore and make disciples of all nati=
ons=E2=80=9D
reinforces the idea that God=E2=80=99s plan encompasses all of humanity, no=
t just a
select group.

4.0 Sovereignty  of God in Human Freedom

The Bible teaches that God is sovereign over all nations and peoples (Psalm
22:28, Isaiah 40:15-17). However, human freedom and choice are also
emphasized (Deuteronomy 30:19, Joshua 24:15). This paradox Noted that God=
=E2=80=99s
plan can accommodate human choices, including the development of Islam.

4.1 Islam=E2=80=99s Place in God=E2=80=99s Plan

Theological  View point

Monotheism: At the core of both Islam and Christianity is the belief in one
God. The Shema, a central declaration of the Jewish faith found in
Deuteronomy 6:4, =E2=80=9CHear, O Israel: The Lord our God, the Lord is one=
,=E2=80=9D
resonates with the Islamic declaration of faith, the Shahada, which states,
=E2=80=9CThere is no god but Allah, and Muhammad is His messenger.=E2=80=9D=
 This shared
monotheistic foundation suggests a commonality in the understanding of God.

Abrahamic Tradition: Both Islam and Christianity trace their roots back to
Abraham. In Galatians 3:29, Paul writes, =E2=80=9CIf you belong to Christ, =
then you
are Abraham=E2=80=99s seed, and heirs according to the promise.=E2=80=9D Is=
lam also regards
Abraham as a prophet and a key figure in its tradition, emphasizing the
importance of his faith and obedience to God.

Prophets and Revelation: The Bible acknowledges the existence of prophets
who were sent to guide humanity. In Acts 3:22, Peter quotes Moses, saying,
=E2=80=9CThe Lord your God will raise up for you a prophet like me from amo=
ng your
own people; you must listen to everything he tells you.=E2=80=9D While Chri=
stians
interpret this as a reference to Jesus, Muslims believe that Muhammad is
the final prophet in a long line of messengers, which includes figures like
Moses and Jesus.

5.0 The Bible and Muhammad

Some Christian scholars argue that the Bible contains prophecies about
Muhammad. For example, Deuteronomy 18:15-18 and John 14:16-17 are cited as
references to a future prophet. While these interpretations are debated,
they demonstrate the complexities of exploring the relationship between the
Bible and Islam.

5.1 The Role of Islam in God=E2=80=99s Plan

A Call to Monotheis: Islam=E2=80=99s emergence in the 7th century can be vi=
ewed as
a response to the polytheism and moral decay prevalent in Arabian society
at the time. The Quran emphasizes the oneness of God and calls for a return
to pure monotheism, aligning with the biblical call for worshiping the one
true God.

Universal Message: The Quran=E2=80=99s message is universal, addressing all=
 of
humanity. Surah 21:107 states, =E2=80=9CAnd We have not sent you, [O Muhamm=
ad],
except as a mercy to the worlds.=E2=80=9D This aligns with the biblical vis=
ion of
God=E2=80=99s salvation reaching all nations, as seen in passages like Psal=
m
67:1-2, which expresses a desire for God=E2=80=99s ways to be known among a=
ll
nations.

Fulfillment of Prophecy: Some Christian theologians argue that the rise of
Islam can be seen as a fulfillment of biblical prophecy regarding the
nations. For instance, in Revelation 7:9, John envisions a great multitude
from every nation, tribe, people, and language standing before the throne
of God. This vision of inclusivity resonates with the idea that God=E2=80=
=99s plan
encompasses  or uncommon to diverse expressions of faith.

6.0 Conclusion

In conclusion, while Islam presents distinct theological differences from
Christianity, it can be argued that it is part of God=E2=80=99s unrefilling=
 purpose
for humanity. The shared monotheistic foundation, the Abrahamic connection,
and the universal call to worship one God signify that Islam plays a
significant role in the divine narrative. Biblical reference  emphasize
God=E2=80=99s desire for all nations to know Him further support the notion=
 that
Islam, with its emphasis on monotheism and moral living, aligns with God=E2=
=80=99s
plan for humanity. Ultimately, the relationship between Islam and God=E2=80=
=99s
plan invites ongoing dialogue and understanding among the Abrahamic faiths,
fostering a spiritual  respect and cooperation in a diverse world.

While the Bible does not explicitly endorse Islam as God's plan, it does
provide insights into God's relationship with nations and peoples. The
shared spiritual heritage between Christianity and Islam, as well as the
paradox of God's sovereignty and human freedom, suggest that God's plan can
accommodate diverse expressions of faith.

Ultimately, as Christians, we are called to respect and engage with people
of other faiths, including Islam, while remaining faithful to our own
convictions. By doing so, we can foster greater understanding, cooperation,
and peace.

References:

- Genesis 12:3 (NIV)
- Psalm 22:28 (NIV)
- Isaiah 40:15-17 (NIV)
- Deuteronomy 18:15-18 (NIV)
- John 14:16-17 (NIV)
- Deuteronomy 30:19 (NIV)
- Joshua 24:15 (NIV)

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<div dir=3D"auto"><div dir=3D"auto">THE REDEEMED COLLEGE OF MISSION EDEDEMI=
JI EDE OSUN STATE.</div><div dir=3D"auto"><br></div><div dir=3D"auto">ASSIG=
NMENT=C2=A0</div><div dir=3D"auto"><br></div><div dir=3D"auto">COURSE TITLE=
: ISLAM</div><div dir=3D"auto"><br></div><div dir=3D"auto">COURSE CODE GMC =
207</div><div dir=3D"auto"><br></div><div dir=3D"auto">LECTURER: A/P DORCAS=
 TIJANI</div><div dir=3D"auto"><br></div><div dir=3D"auto">WRITTEN BY :=C2=
=A0 ETIM UDEME EDET</div><div dir=3D"auto"><br></div><div dir=3D"auto">SET:=
 60</div><div dir=3D"auto"><br></div><div dir=3D"auto">MATRIC NO. Rcm /23s/=
DA/3868</div><div dir=3D"auto"><br></div><div dir=3D"auto">TITLE:=C2=A0 CAN=
 WE SAY=C2=A0 ISLAM IS GOD=E2=80=99S PLAN. IF YES PROVE IT WITH RELEVANT BI=
BLE PASSAGES=C2=A0</div><div dir=3D"auto">=C2=A0NOVEMBER, 2024</div><div di=
r=3D"auto"><br></div><div dir=3D"auto">Can We Say Islam is God=E2=80=99s Pl=
an? An Examination Through Biblical Perspectives</div><div dir=3D"auto"><br=
></div><div dir=3D"auto">1.0 Introduction</div><div dir=3D"auto"><br></div>=
<div dir=3D"auto">The question of whether Islam is considered part of God=
=E2=80=99s divine plan is a complex and multifaceted issue that involves th=
eological, historical, and interfaith considerations. Islam, founded in the=
 7th century CE by the Prophet Muhammad, is one of the world=E2=80=99s majo=
r religions, with over a billion followers. Its teachings, rooted in the Qu=
ran, present a distinct theological framework that both aligns with and div=
erges from Judeo-Christian beliefs. This paper seeks to explore the proposi=
tion that Islam is part of God=E2=80=99s plan, using relevant biblical pass=
ages to support this claim.</div><div dir=3D"auto"><br></div><div dir=3D"au=
to">1.2 Knowing God=E2=80=99s Plan</div><div dir=3D"auto"><br></div><div di=
r=3D"auto">To address whether Islam can be seen as part of God=E2=80=99s pl=
an, it is essential to first know what is meant by =E2=80=9CGod=E2=80=99s p=
lan.=E2=80=9D In a Christian context, God=E2=80=99s plan normally refers to=
 His unrefilled purpose for humanity knowledge which reflect to human wisdo=
m, the creation, fall, redemption, and eventual restoration of the world. T=
his plan is primarily refilled to Man through the knowledge in the Bible, p=
articularly in the Old and New Testaments.</div><div dir=3D"auto"><br></div=
><div dir=3D"auto">Islam, with over 1.8 billion adherents, is the second-la=
rgest religion globally. As Christians, we often grapple with the question =
of whether Islam can be considered as part of God&#39;s plan which is yes. =
Some reference in the scripture=C2=A0 examine in exploting more in this que=
stion.</div><div dir=3D"auto"><br></div><div dir=3D"auto">2.0 The Bible and=
 Islam</div><div dir=3D"auto"><br></div><div dir=3D"auto">While the Bible d=
oes not explicitly or mention Islam, it does provide insights into God=E2=
=80=99s relationship with nations and peoples. In Genesis 12:3, God promise=
s to bless all nations through Abraham, the patriarch of the Jewish, Christ=
ian, and Islamic faiths. This passage suggests that God=E2=80=99s plan enco=
mpasses uncommon to all nations, including those that would eventually beco=
me Muslim.</div><div dir=3D"auto"><br></div><div dir=3D"auto">The Quran and=
 the Bible share some common narratives, such as the stories of Adam, Noah,=
 and Abraham. These shared stories demonstrate a similar spiritual heritage=
 between the two faiths.</div><div dir=3D"auto"><br></div><div dir=3D"auto"=
>3.0 Biblical Foundations In Knowing God=E2=80=99s Plan</div><div dir=3D"au=
to"><br></div><div dir=3D"auto">Creation and Covenant: The Bible begins wit=
h the creation narrative in Genesis, where God creates humanity in His imag=
e (Genesis 1:26-27). The covenant with Abraham (Genesis 12:1-3) establishes=
 a relationship between God and His chosen people, Israel, through whom all=
 nations would be blessed.</div><div dir=3D"auto"><br></div><div dir=3D"aut=
o">Prophetic Vision: Throughout the Old Testament, prophets like Isaiah and=
 Jeremiah speak of a future where God=E2=80=99s salvation extends beyond Is=
rael to all nations. Isaiah 49:6 states, =E2=80=9CIt is too small a thing f=
or you to be my servant to restore the tribes of Jacob and bring back those=
 of Israel I have kept. I will also make you a light for the Gentiles, that=
 my salvation may reach to the ends of the earth.</div><div dir=3D"auto"><b=
r></div><div dir=3D"auto"><br></div><div dir=3D"auto">The Great Commission:=
 In the New Testament, Jesus=E2=80=99 command to His disciples in Matthew 2=
8:19-20 to =E2=80=9Cgo therefore and make disciples of all nations=E2=80=9D=
 reinforces the idea that God=E2=80=99s plan encompasses all of humanity, n=
ot just a select group.</div><div dir=3D"auto"><br></div><div dir=3D"auto">=
4.0 Sovereignty=C2=A0 of God in Human Freedom</div><div dir=3D"auto"><br></=
div><div dir=3D"auto">The Bible teaches that God is sovereign over all nati=
ons and peoples (Psalm 22:28, Isaiah 40:15-17). However, human freedom and =
choice are also emphasized (Deuteronomy 30:19, Joshua 24:15). This paradox =
Noted that God=E2=80=99s plan can accommodate human choices, including the =
development of Islam.</div><div dir=3D"auto"><br></div><div dir=3D"auto">4.=
1 Islam=E2=80=99s Place in God=E2=80=99s Plan</div><div dir=3D"auto"><br></=
div><div dir=3D"auto">=C2=A0Theological=C2=A0 View point</div><div dir=3D"a=
uto"><br></div><div dir=3D"auto">Monotheism: At the core of both Islam and =
Christianity is the belief in one God. The Shema, a central declaration of =
the Jewish faith found in Deuteronomy 6:4, =E2=80=9CHear, O Israel: The Lor=
d our God, the Lord is one,=E2=80=9D resonates with the Islamic declaration=
 of faith, the Shahada, which states, =E2=80=9CThere is no god but Allah, a=
nd Muhammad is His messenger.=E2=80=9D This shared monotheistic foundation =
suggests a commonality in the understanding of God.</div><div dir=3D"auto">=
<br></div><div dir=3D"auto">Abrahamic Tradition: Both Islam and Christianit=
y trace their roots back to Abraham. In Galatians 3:29, Paul writes, =E2=80=
=9CIf you belong to Christ, then you are Abraham=E2=80=99s seed, and heirs =
according to the promise.=E2=80=9D Islam also regards Abraham as a prophet =
and a key figure in its tradition, emphasizing the importance of his faith =
and obedience to God.</div><div dir=3D"auto"><br></div><div dir=3D"auto"><b=
r></div><div dir=3D"auto">Prophets and Revelation: The Bible acknowledges t=
he existence of prophets who were sent to guide humanity. In Acts 3:22, Pet=
er quotes Moses, saying, =E2=80=9CThe Lord your God will raise up for you a=
 prophet like me from among your own people; you must listen to everything =
he tells you.=E2=80=9D While Christians interpret this as a reference to Je=
sus, Muslims believe that Muhammad is the final prophet in a long line of m=
essengers, which includes figures like Moses and Jesus.</div><div dir=3D"au=
to"><br></div><div dir=3D"auto">5.0 The Bible and Muhammad</div><div dir=3D=
"auto"><br></div><div dir=3D"auto">Some Christian scholars argue that the B=
ible contains prophecies about Muhammad. For example, Deuteronomy 18:15-18 =
and John 14:16-17 are cited as references to a future prophet. While these =
interpretations are debated, they demonstrate the complexities of exploring=
 the relationship between the Bible and Islam.</div><div dir=3D"auto"><br><=
/div><div dir=3D"auto">=C2=A05.1 The Role of Islam in God=E2=80=99s Plan</d=
iv><div dir=3D"auto"><br></div><div dir=3D"auto">A Call to Monotheis: Islam=
=E2=80=99s emergence in the 7th century can be viewed as a response to the =
polytheism and moral decay prevalent in Arabian society at the time. The Qu=
ran emphasizes the oneness of God and calls for a return to pure monotheism=
, aligning with the biblical call for worshiping the one true God.</div><di=
v dir=3D"auto"><br></div><div dir=3D"auto">Universal Message: The Quran=E2=
=80=99s message is universal, addressing all of humanity. Surah 21:107 stat=
es, =E2=80=9CAnd We have not sent you, [O Muhammad], except as a mercy to t=
he worlds.=E2=80=9D This aligns with the biblical vision of God=E2=80=99s s=
alvation reaching all nations, as seen in passages like Psalm 67:1-2, which=
 expresses a desire for God=E2=80=99s ways to be known among all nations.</=
div><div dir=3D"auto"><br></div><div dir=3D"auto"><br></div><div dir=3D"aut=
o">Fulfillment of Prophecy: Some Christian theologians argue that the rise =
of Islam can be seen as a fulfillment of biblical prophecy regarding the na=
tions. For instance, in Revelation 7:9, John envisions a great multitude fr=
om every nation, tribe, people, and language standing before the throne of =
God. This vision of inclusivity resonates with the idea that God=E2=80=99s =
plan encompasses=C2=A0 or uncommon to diverse expressions of faith.</div><d=
iv dir=3D"auto"><br></div><div dir=3D"auto">=C2=A06.0 Conclusion</div><div =
dir=3D"auto"><br></div><div dir=3D"auto">In conclusion, while Islam present=
s distinct theological differences from Christianity, it can be argued that=
 it is part of God=E2=80=99s unrefilling purpose for humanity. The shared m=
onotheistic foundation, the Abrahamic connection, and the universal call to=
 worship one God signify that Islam plays a significant role in the divine =
narrative. Biblical reference=C2=A0 emphasize God=E2=80=99s desire for all =
nations to know Him further support the notion that Islam, with its emphasi=
s on monotheism and moral living, aligns with God=E2=80=99s plan for humani=
ty. Ultimately, the relationship between Islam and God=E2=80=99s plan invit=
es ongoing dialogue and understanding among the Abrahamic faiths, fostering=
 a spiritual=C2=A0 respect and cooperation in a diverse world.</div><div di=
r=3D"auto"><br></div><div dir=3D"auto">While the Bible does not explicitly =
endorse Islam as God&#39;s plan, it does provide insights into God&#39;s re=
lationship with nations and peoples. The shared spiritual heritage between =
Christianity and Islam, as well as the paradox of God&#39;s sovereignty and=
 human freedom, suggest that God&#39;s plan can accommodate diverse express=
ions of faith.=C2=A0</div><div dir=3D"auto"><br></div><div dir=3D"auto">Ult=
imately, as Christians, we are called to respect and engage with people of =
other faiths, including Islam, while remaining faithful to our own convicti=
ons. By doing so, we can foster greater understanding, cooperation, and pea=
ce.</div><div dir=3D"auto"><br></div><div dir=3D"auto">References:</div><di=
v dir=3D"auto"><br></div><div dir=3D"auto">- Genesis 12:3 (NIV)</div><div d=
ir=3D"auto">- Psalm 22:28 (NIV)</div><div dir=3D"auto">- Isaiah 40:15-17 (N=
IV)</div><div dir=3D"auto">- Deuteronomy 18:15-18 (NIV)</div><div dir=3D"au=
to">- John 14:16-17 (NIV)</div><div dir=3D"auto">- Deuteronomy 30:19 (NIV)<=
/div><div dir=3D"auto">- Joshua 24:15 (NIV)</div></div>

--0000000000002273200629a24e4f--

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