The answer to this question is threefold:
1. God Almighty is a universal God, the God of all creation. This is obvious in the following verse: “And your God is One (God), there is none who has the right to be worshipped but He, the Most Gracious, the Most Merciful…” (Holy Qur’an: 2: 163).

2. Undoubtedly, God’s Mercy is comprehensive. It encompasses all creatures under its canopy. The evidence is clear: “…And My Mercy embraces all things...” (Holy Qur’an: 7: 156). Such a spacious clemency expresses itself in bestowing upon His creation so much bliss: material sustenance, the gifts of sight and hearing. Indeed, such blesisngs are countless.

3. Whatever adversities may befall man in this world, like pain, illness, poison, earthquakes, volcanoes, etc., are not exclusively evils. They are mixed blessings. For some who are harassed by such evils they are a punishment for their disobedience or heresy, while for some others they are a reminder, a nudge, to awaken them from their slumber. They also indicate the absolute power of God, His ability to deal with His creation, the sphere of His dominion, in the ways He deems just and wise. All that God decrees emanates from His compassion, wisdom and justice.

In the Christian creed, God is the Creator. The Son is Jesus the Deliverer. And the Holy Spirit is His life or one of His creations chosen by Him as a messenger and/or prophet imparting God’s inspiration or cosmic order to whoever He wishes. Whatever the mission carried out by the Holy Spirit, the Christians believe in the above powers as three entities, three aspects, three qualities. They say: “Oneness in Trinity and Trinity in Oneness.” They are all phenomena of one God, etc. Therefore, the One God, they claim, consists of three separate categories, which they call the Trinity. As a matter of fact, God, as they take Him, is not one but three. In the Qur’an God says: “Surely, disbelievers are those who said: ‘God is the third of the three (in a Trinity)’.” (Holy Qur’an: 5: 73). The verse means that God the Creator is the third in relation to the Son and the Holy Spirit.

As for the Muslim dictum “In the name of God, the Merciful, the Compassionate,” it means three names of God which exceed ninety nine, all denoting one Entity. A name is not separate from the named. The Being named and described is not to be conceived except by His names and qualities, unlike the case of the Christian Entities, for they are three dimensional, but separate, the Father, the Son, and the Holy Spirit.

Man has been created in order to worship God: “And I (God) created not the jinn and mankind except that they should worship me (alone)” (Holy Qur’an: 51: 56). The Primary incumbency on man is to know God through His oneness, and thence to worship Him truly. Secondly, man is required to act his role as God’s vicegerent on earth, so as to enjoy bliss both here and hereafter. Indeed, his/her need to acknowledge the supremacy of God exceeds his/her need and drink: “O mankind! It is you who stand in need of God. But God is rich, worthy of all praise” (Holy Qur’an: 35: 15)

God is above the need for man’s worship. He does not benefit from man’s devotion, nor would He be adversely affected by man’s blasphemy. From beginning to end the story of man’s existence on earth, no matter how many are its incidents, is an ordeal, a test, whether for him/her as an individual or for all humanity. Man’s performance in this test determines either his praise and reward or reproof and punishment.

There is no doubt that the three religions acknowledge one source, God. They all agree as to the uniquness, the absolute omniscience and omnipresence of God, to the exclusion of any parallel power to be worshipped. All agree as to attributing to God all perfection and excluding all defects and blemishes. Whatever differences may appear is sporadic extraneous, accretious developing over the ages from distortions interpolated by members of both Judaism and Christianity. Herein came differences as to the essence of God. The difference, therefore, is between Islam, which God entrusted His prophet with, and other religions which have been distorted and adulterated. The difference is not between authentic religions, rather, it is between a true religion and others that have been invalidated and turned away. The latter category has been manipulated by vicious hands which misdirected them.

When we call upon a Jew or Christian to discard his/her religion and adopt Islam, we are in reality asking him/her to revert to the true religion which has been preached by all prophets. Should an impartial thinker consider Islam in relation to other religions, he/she is bound to acknowledge the radical difference between both categories. He/she is likely to find in the former the truth and monotheism, while the latter would reveal innovations and polytheism. Moreover, Islam advocates justice and tolerance, while the others imply racism and discrimination. In the one there are moral commitment and decency; in the other, disintegration and corruption.

At to the top of the forehead, there is one bone in the skull called frontal bone. It protects the frontal lobe which contains many neural centers: the main and secondary centers of motion, the frontal eye field, the centers of articulation movements, and the most important part, the pre-frontal cortex which represents the biggest part of the frontal lobe of the brain. The function of the frontal cortex is associated with the formation of the individual’s personality; it performs an organized role in the depth of the individual’s senses and feelings. It influences the taking of initiative and judgment. It directs some of man’s acts which express his personality, like honesty, lying, right and wrong.

The destruction of this cortex because of a certain disease, tumor, or an accident, leads to the loss of initiative taking and recognition. Some emotional changes may take place also; which leads to cheering up and trance. One loses his interest in his social appearance. Instead of being wise, observing others’ affairs around him, he becomes indifferent, irresponsible for himself and for others around him. The intoxicating drinks affect the tissues of the frontal areas of the brain.

The frontal folds of the brain are important for the mind, for they are connected with the supreme mental acts. We do those plans inside these folds. Thus, they affect the acts and functions of the other parts of the brain, like our thoughts, feelings and emotions.

At to the top of the forehead, there is one bone in the skull called frontal bone. It protects the frontal lobe which contains many neural centers: the main and secondary centers of motion, the frontal eye field, the centers of articulation movements, and the most important part, the pre-frontal cortex which represents the biggest part of the frontal lobe of the brain. The function of the frontal cortex is associated with the formation of the individual’s personality; it performs an organized role in the depth of the individual’s senses and feelings. It influences the taking of initiative and judgment. It directs some of man’s acts which express his personality, like honesty, lying, right and wrong.

The destruction of this cortex because of a certain disease, tumor, or an accident, leads to the loss of initiative taking and recognition. Some emotional changes may take place also; which leads to cheering up and trance. One loses his interest in his social appearance. Instead of being wise, observing others’ affairs around him, he becomes indifferent, irresponsible for himself and for others around him. The intoxicating drinks affect the tissues of the frontal areas of the brain.

The frontal folds of the brain are important for the mind, for they are connected with the supreme mental acts. We do those plans inside these folds. Thus, they affect the acts and functions of the other parts of the brain, like our thoughts, feelings and emotions.

The frontal lobe, then, is the location that controls the behavior of animals; eventually those ayas which were mentioned in the Noble Qur’an in the seventh century (A.D.) include knowledge understanding the whole functions of the frontal folds of the brain.
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