Short answer
No. The doctrine says the Father, the Son and the Holy Spirit are each fully God, yet there is only one God (﷾). Those claims do not fit together. God (﷾) exists by Himself and depends on no one. If each of the three exists by himself, there are three gods. If the Son and the Spirit depend on the Father, they are not fully God. The Bible takes the second path. John 5:26 says the Father gave the Son to have life in himself. The Son also prays to the Father, does not know the day or the hour, and can do nothing of himself. At the end, Paul says, the Son himself will be made subject to the Father. The Qur'an's answer is simple: God (﷾) is One, and Jesus was His messenger.
Full explanation
What the doctrine claims
The Athanasian Creed, an old Christian statement of belief, states the faith as the churches hold it. It says there is one God in Trinity and Trinity in unity. It says there are three persons, co-eternal (all without beginning) and co-equal (all equal in rank). Yet there are not three Gods but one. Christians point to the command to baptise in the name of the Father, the Son and the Holy Ghost as naming the three.
States that the catholic faith is to worship one God in Trinity and Trinity in Unity, three persons who are co-eternal and co-equal, and that whoever wishes to be saved must think this of the Trinity.
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:”
Where the doctrine was defined
Jesus never used the word Trinity. He never said that God is three persons in one being. The Church set out the doctrine at councils, which were meetings of bishops. At Nicaea in 325, nearly three centuries after Jesus, the bishops declared the Son of one substance (one being) with the Father. At Constantinople in 381, they expanded the creed's words on the Holy Spirit.
The creed opens: "We believe in one God, the Father Almighty, maker of all things visible and invisible". The council confessed the Son as begotten of the Father, true God of true God, and "of one substance" (homoousios) with the Father, and condemned those who said there was a time when he was not.
The council confessed the Holy Spirit as the Lord and Giver of life, who proceeds from the Father, and who with the Father and the Son together is worshipped and glorified.
The self-existence dilemma
Christian theology holds that God (﷾) is self-existent. He gets His being from no one. Theologians call this aseity (existing from oneself). Now ask whether each of the three persons has it. If each does, there are three self-existent beings, which is three gods. If the Son and the Spirit do not, because they receive their being from the Father, then they are not fully God. Christians reply that self-existence belongs to the one divine nature, which all three share. But the Son has that nature only because the Father gives it to him. He has it as a gift, and a gift is not self-existence. The Bible answers the question itself. The Father has life in himself, and he gave the Son to have life in himself. What is given is received, and what is received is not self-existent.
“For as the Father hath life in himself; so hath he given to the Son to have life in himself;”
“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”
God (﷾) exists by Himself and depends on no one for His being. Theologians call this aseity, or self-existence.
Does each of the three persons have it?
If yes, there are three beings who each exist by themselves. That is three gods.
If not?
Then the Son and the Spirit depend on the Father for their being, so they are not fully God.
What if the three share one nature?
The Son still has that nature only because the Father gives it to him. Something given is not self-existence.
Which does the Bible say?
“As the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:26). The Son's life is given.
So the Son is not self-existent as the Father is. The Qur'an describes God (﷾) as One, who neither begets nor is begotten.
A Son ranked below the Father
Co-equal persons would not rank one below another. Yet the Bible does so again and again. The Son thanks the Father as Lord of heaven and earth. He says he can do nothing of himself, and that the Father is greater than he. He does not know the day or the hour, which only the Father knows. In his prayer at Gethsemane, the garden where he was later arrested, he asks that the cup (the suffering he dreaded) pass from him. Then he yields to the Father's will. That prayer has two wills, "not my will, but thine", and one gives way. Christians say only his human will gave way, and that his divine will is the Father's will. But he is one person, so the person they call God both willed the cup and asked to be spared it. A will that must give way to another is not the will of God (﷾). Jesus also says that a word against the Son of man shall be forgiven, but blasphemy against the Holy Ghost shall not. Co-equal persons would not be treated differently. At the end of all things, Paul, a Christian missionary of the first century, says the Son himself will be made subject to the Father. He will be subject so that God (﷾) may be all in all.
“At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”
“Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.”
“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.”
“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
“Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”
“And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.”
“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”
“If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!”
One throne, and no seat for the Spirit
In Revelation 4, in the last book of the Bible, John sees a throne set in heaven with one seated on it. Jesus says he is set down with his Father in his throne. The river of life flows from the throne of God (﷾) and of the Lamb (a name for Jesus in Revelation). The throne is the Father's, and Jesus shares it as a gift. In the same verse he promises a like gift to every believer who overcomes: a seat with him in his throne. The Spirit is given no seat at all. In the same vision the seven Spirits of God (﷾) burn as lamps before the throne, not on it. Hebrews, a New Testament letter, says Jesus sat down on the right hand of God (﷾). Stephen, an early Christian, full of the Holy Ghost, sees him standing there. The Gospel of John places him in the bosom of the Father. Every throne scene shows God (﷾), and Jesus beside Him or given a seat by Him. None shows three co-equal persons sharing one throne.
“And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.”
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
“And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”
“And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;”
“But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,”
“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”
The Spirit is sent by the Father, and does not know the hour
Paul writes that God (﷾) has sent the Spirit of his Son into believers' hearts. Jesus himself set the rule: the one who is sent is not greater than the one who sent him. And of the day and hour of the end, Jesus says no one knows it, not the angels, not the Son, but the Father only. If only the Father knows, the Spirit does not. One who is sent by the Father, and who does not know what the Father knows, is not equal to Him.
“And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.”
“Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.”
“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”
“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Proceeding and begetting
The Son is called begotten of the Father, meaning he comes from the Father as a son. The churches teach, from John 15:26, that the Spirit proceeds from the Father. They insist the Spirit is not a son. Yet John of Damascus, an eighth-century teacher of the Eastern Church, made an admission. He said the church does not understand at all how being begotten differs from proceeding. The churches could not even agree on where the Spirit comes from. The Western church added to the creed that the Spirit proceeds from the Father and the Son. The Eastern churches rejected the addition. It became one of the chief issues that divided them. If proceeding from the Father is not being begotten, the doctrine has to say what the difference is. Its own teachers say they cannot. These two words are the only thing that tells the Son and the Spirit apart. If no one can say how they differ, the doctrine cannot say why they are two.
“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:”
The council confessed the Holy Spirit as the Lord and Giver of life, who proceeds from the Father, and who with the Father and the Son together is worshipped and glorified.
Setting out the doctrine of the Trinity, John of Damascus writes that the church has learned that the Son's begetting and the Spirit's proceeding are different, but that it does not understand at all what the difference is.
A history of the dispute over whether the Holy Spirit proceeds from the Father alone or from the Father and the Son (Latin filioque). The Western church added the phrase to the creed, the Eastern churches rejected it, and it became one of the chief issues dividing them.
Can God (﷾) die?
Paul says we were reconciled to God (﷾) by the death of his Son. Yet he also calls God the one "who only hath immortality". The Qur'an says the same: God (﷾) lives and dies not. If the Son is fully God, then God (﷾) died. Christians answer that the Son died only in his human nature. But the Council of Chalcedon, a meeting of bishops in 451, says Christ is one and the same Son. It says he is not divided into two persons. So, by their own creed, the one they say died on the cross is the same person they call God the Son. A God who dies in any way is not the God (﷾) who only hath immortality.
“Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.”
“For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.”
“Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).”
“And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;-”
The council confessed one and the same Christ in two natures, divine and human, and declared him "not parted or divided into two persons, but one and the same Son".
Who raised Jesus from the dead?
Again and again the New Testament says God (﷾) raised Jesus. Peter, one of Jesus' twelve disciples, says "This Jesus hath God raised up". Paul names God the Father as the one who raised him. The letter to the Ephesians says God (﷾) raised him and set him at His own right hand. Yet in John, Jesus says "Destroy this temple, and in three days I will raise it up". John explains that he meant his body. If Jesus was truly dead, he could not raise himself. If he was God and did not die, then the one who died was only a man. Christians answer that the three persons act together in every work. But John records Jesus' own account of it. He has power to take his life again, and "This commandment have I received of my Father." Even the power to rise was given to the Son by the Father. One who receives his power is not co-equal with the one who gives it.
“This Jesus hath God raised up, whereof we all are witnesses.”
“Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)”
“Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,”
“Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.”
“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.”
Whose Son: the Father's or the Spirit's?
John writes of fellowship "with the Father, and with his Son Jesus Christ". So the Father is the father of the Son. Yet Matthew says Mary was found with child "of the Holy Ghost". The angel tells Joseph that what is conceived in her (what began in her womb) is "of the Holy Ghost". Luke gives the Holy Ghost coming upon Mary as the very reason the child will be called the Son of God. So the title rests on a miraculous birth, not on an eternal begetting before all ages. Suppose the Father and the Holy Spirit are two distinct persons. Then the person of whom the child was conceived is not the person the creed calls his Father. Christians answer that the Spirit was the power that caused the conception, not a father. But then, on Luke's own words, Jesus is called Son of God because of a work of the Spirit, not because the Father begot him. The creed's two claims about his sonship do not fit the Gospels' one account of it.
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.”
“Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.”
“But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.”
“Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
Whom do we worship?
Jesus told a Samaritan woman that the hour was coming when the true worshippers would worship the Father in spirit and in truth. He said the Father seeks such to worship Him. He named no second or third person to be worshipped. Yet the book of Acts records Stephen, as he was stoned, calling on the Lord Jesus to receive his spirit. The King James Version reads "calling upon God" here, but its translators supplied the word "God"; the Greek does not have it. The churches pray to Jesus following that example. Moments earlier Stephen had seen Jesus in a vision, standing at the right hand of God (﷾), apart from God (﷾). A dying man's cry to the one he had just seen does not overturn Jesus' own teaching. That teaching directs worship to the Father alone.
“But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.”
“God is a Spirit: and they that worship him must worship him in spirit and in truth.”
“And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.”
“But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,”
What the Qur'an says
The Qur'an answers the whole question in a few words. It tells the People of the Book (Christians and Jews) not to go to excess. It tells them to say nothing of Allah (﷾) but the truth, and not to say "Trinity", for Allah (﷾) is one. It calls the claim that Allah (﷾) is one of three a blasphemy. And it describes God (﷾) as One, neither begetting nor begotten, with none like Him. That is the belief Jesus himself called the first commandment.
“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 of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: 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.”
“They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them.”
“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”
“And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:”
Verse by verse
John 5:26 — Gospel of John, chapter 5, verse 26
“For as the Father hath life in himself; so hath he given to the Son to have life in himself;”
Cited for
The Father gives the Son life eternally, not at a point in time. This eternal generation makes the Son equal to the Father, not less.
The response
However long the giving has gone on, the verse still says the Son has life because it was given to him. The Father has it in himself. One who receives his life from another does not exist by himself. Self-existence is the one thing that cannot be received.
Where it lands — If the Son's life is given, the Son is not self-existent, and so he is not God in the sense the Father is.
John 5:26 — Gospel of John, chapter 5, verse 26
“For as the Father hath life in himself; so hath he given to the Son to have life in himself;”
Cited for
Self-existence belongs to the one divine nature. The Son has that whole nature, so he is God of himself as to his nature, though begotten as to his person.
The response
Then ask how the Son comes to have that nature. The creeds answer: by being begotten of the Father. John 5:26 says the same. The Father has life in himself, and gave it to the Son. To have something by being given it is the opposite of having it of yourself. Splitting "nature" from "person" names the problem but does not solve it.
Where it lands — The Son holds even the divine nature as something received, so he is not self-existent as the Father is.
Mark 13:32 — Gospel of Mark, chapter 13, verse 32
“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Cited for
The Son did not know the hour only in his human nature. In his divine nature he knew all things.
The response
The Council of Chalcedon (451) says Christ is one and the same Son, not divided into two persons. So Christians say the one person, God the Son, did not know through his human mind but knew all through his divine mind. Then one and the same person both knew the day and did not know it. Calling that a mystery does not make it fit together. And the limit is never lifted. In Acts' account, just before he was taken up after the resurrection, he still spoke of the times. He told the disciples that the Father alone sets them (Acts 1:7). Revelation opens as "the Revelation of Jesus Christ, which God gave unto him" (Revelation 1:1). After rising, in John's account, he spoke of "my God, and your God" (John 20:17).
Where it lands — The two natures move the problem to the one person. They do not remove it.
Revelation 3:21 — Book of Revelation, chapter 3, verse 21
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
Cited for
The throne and the right hand are pictures of shared rule and honour, not places. Sharing God's throne shows that the Son shares God's rule and so is God.
The response
They are pictures, but a picture still shows who is who. The throne is the Father's: Jesus is "set down with my Father in his throne". In the same sentence Jesus promises a seat in his own throne to every believer who overcomes, and no one takes those believers for God. A seat on a throne is given, and here it is given as a reward. The Spirit is given none: the seven Spirits burn before the throne.
Where it lands — Sharing a throne as a reward does not make Jesus God, and the Spirit is not seated on it at all.
Matthew 24:36 — Gospel of Matthew, chapter 24, verse 36
“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”
Cited for
"No man" means no creature. The Spirit searches all things, even the deep things of God, so he knows the hour. Being sent is a role in the work of salvation, not a lower rank.
The response
Paul's point in 1 Corinthians 2:10 is that God (﷾) reveals His wisdom to believers by His Spirit. He says nothing about the hour. Jesus did speak about the hour, and he said "my Father only". "Only" leaves no room for a second or a third who knows. Being sent might be only a role. But one who is sent and does not know what his Sender knows is not His equal.
Where it lands — By Jesus' own words only the Father knows the hour, so the Spirit is not equal to the Father in knowledge.
John 15:26 — Gospel of John, chapter 15, verse 26
“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:”
Cited for
The Son is begotten and the Spirit proceeds. These are two different relations, so the Spirit is not a son.
The response
Then the difference has to be stated. John of Damascus, a teacher of the Eastern Church, wrote that the church knows there is a difference. But it does not understand at all what it is. And the churches split over where the Spirit proceeds from. The West added "and the Son" to the creed, and the East rejected it.
Where it lands — A difference no one can state cannot show why the Son and the Spirit are two. And the churches have not agreed on the Spirit's origin.
Matthew 28:19 — Gospel of Matthew, chapter 28, verse 19
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:”
Cited for
Baptism in one name of Father, Son and Spirit shows three persons in one God.
The response
The verse names three together. It does not say they are one God, or that they are equal. Scripture names others together in the same way: "I charge thee before God, and the Lord Jesus Christ, and the elect angels" (1 Timothy 5:21). No one counts the angels as God. And in Acts the apostles baptised in the name of Jesus alone (Acts 2:38; 8:16; 19:5).
Where it lands — Naming three together does not make them one God, and the apostles baptised in the name of Jesus alone.
1 Corinthians 15:24-28 — First Epistle to the Corinthians, chapter 15, verses 24-28
“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”
Cited for
The Son is subject to the Father only in his role of saving the world, not in his being.
The response
Paul places this subjection at the end of all things, after every enemy and death itself are destroyed and the saving work is finished. It is not a stage of the mission. It is what remains when the mission is over: the Son himself subject, so that God (﷾) may be all in all.
Where it lands — The Son stays subject to the Father when all things are finished, so he is not co-equal with the Father.
Perspectives
Mainstream Christian
God is one being in three persons, co-eternal and co-equal. The Son is eternally begotten of the Father: they say he comes from the Father as a son, with no beginning. The doctrine is a mystery beyond full human understanding, but not against reason.
The Athanasian Creed confesses the Father, the Son and the Holy Spirit as one God in Trinity. They are, it says, equally eternal and equal to each other.
Rebuttal
The creed states the doctrine. It does not show that its lines fit together. It answers "my Father is greater" by saying the Son is less only in his manhood. But John 5:26 says the Father gave the Son to have life in himself. Christians read this of the Son's eternal, divine life. So even as God the Son, he receives his life. Life received from another is not self-existent, so he is not co-equal with the Father who gives it.
Christians read the baptismal command of Matthew 28:19 as naming three persons who share one divine name.
Rebuttal
The verse names three together, but it does not say they are one God or equal. Its single "name" proves no single being. In Acts, converts were baptised "in the name of the Lord Jesus" alone. And Paul names "God, and the Lord Jesus Christ, and the elect angels" together, yet no one counts the angels as God.
All talk of God is empty
Many sceptics say the Trinity is only the clearest case of a wider problem. Talk of God goes beyond anything reason or experience can check. Hume ended his Enquiry by saying that such books hold nothing but sophistry and illusion.
A book that holds neither reasoning about number nor reasoning from experience contains nothing but sophistry and illusion.
Rebuttal
Hume's rule would burn his own Enquiry, which is neither mathematics nor an experiment. And the trouble with the Trinity is not that God (﷾) is beyond reason. It is that three persons, each fully God, cannot be one God. The God (﷾) of the Qur'an has no such knot. He is One. He begets not and is not begotten, and there is none like Him.
The Islamic perspective
God (﷾) is one in every sense, self-existent and dependent on no one. The Trinity cannot hold together. Either it makes three gods, or it makes the Son and the Spirit less than God (﷾). The Bible's own words take the second path.
If each person exists by himself, there are three gods. If the Son and the Spirit depend on the Father, they are not fully God.
John 5:26 says the Father gave the Son to have life in himself.
The Gospels record that the Son prayed to the Father and could do nothing by himself. They record that he did not know the day or the hour.
In Gethsemane there are two wills, "not my will, but thine", and one gives way. A will that must give way to another is not the will of God (﷾).
Paul writes that at the end the Son himself will be subject to the Father.
Revelation 4 shows God's (﷾) throne in heaven. Jesus says he is set down with his Father in his throne, and he promises believers who overcome a seat in his own throne. The Spirit is placed before the throne, not on it.
The New Testament's throne scenes place Jesus beside God (﷾), or seated by God's (﷾) gift. They never seat the Spirit.
The Father sends the Spirit, and Jesus said the one sent is not greater than the sender.
Jesus said the Father only knows the day and hour of the end.
The Gospels describe Jesus, even after the resurrection, speaking of "my God". And Revelation says God (﷾) gave the revelation to him.
John of Damascus admitted that the church does not understand how the Spirit's proceeding differs from the Son's begetting.
Eastern and Western churches divided over whether the Spirit proceeds from the Father alone or also from the Son.
The Father is called the father of Jesus. Yet the Gospels say Jesus was conceived of the Holy Ghost. And Luke gives that conception as the reason he is called the Son of God.
The New Testament says God the Father raised Jesus. Jesus says his power to take his life again was a commandment received from his Father.
Jesus taught that the true worshippers worship the Father.
The Qur'an forbids saying "Trinity" and teaches that there is no god except One Allah (﷾).