MUSLIMS
ANSWER TOWARDS THE DOCTRINE OF 4.1 The Church Invented the Trinity and Incarnation 4.3 The Answer of Maulana Rahmatullah Kairanvi 4.4 The Answer of Ustaz Ahmeed Deedat 4.5 The Answer of Imam Ibn Qayyim 4.6 The Answer of Imam ar Razi 4.7 The Answer of Imam Ibn Hazm 4.8 The Answer of Imam al-Qurthubi 4.9 The Answer of Imam Ibn Taimiyyah 4.10 Christians Answer On The Unwillingness of Jesus to Use Godly Attributes 4.11 The Answer of Imam Abu Abd Rahman Robert Squires
4.12
But With God everything is possible: Matthew 19:26 (Christians Popular 4.13 The Answers of Imam Abu Abd Rahman Robert Squires 4.14 The Present Writer’s Comment 4.15 The Pope Defends the Trinity and Incarnation 4.16 Dr Muzammil Hj Siddiq Answers the Pope
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4.9 The answer of Imam Ibn Taimiyyah:
Imam Ahmad Ibn Halim Ibn Taimiyyah the grand Sheikh of Islam presents a detailed argument objecting the Christian belief. He far surpasses, both in the number of separate works which he wrote about various aspects of Christianity and in the volume of pages devoted to this subject than any other scholar before or since in the Islamic tradition.[1] In his “Al-Jawab Al-Sahih Li-Man Baddala Din al-Masih”[2], he points out that: “…Reasons demonstrate that there is a difference between dead and alive; the body is dead before the spirit is breathed into it, and the body prior to this has neither sense nor animation. It cannot hear, see, speak, understand, eat, drink, contemplate, hate or desire before the entry of the spirit. Thus there is a mutual and natural relation between body and soul. The soul feels exactly as the body; when the body is subject to experience the soul responds correspondingly.”[3] In another circumstances Ibn Taimiyyah stresses that: “Similarly, if the body suffers and if it is flogged and crucified, if it is slapped and spat upon in its face, if thorns are placed upon it, if it is in agony and dies, all of that is residing in the soul and confers upon the soul the insult of the slapping and the pain of the death agony.”[4] Ibn Taimiyyah argues from these that: “Christians who exemplify the union of human and divine by the union of body and soul must necessarily accept that the divine in Jesus experienced the pain and humiliation which the body experienced.”[5] [1] F. Michel, Thomas, A Muslim Theologian’s Response to Christianity (Caravan Books, Delmar New York), 1984, 68 [2] Imam Ibn Taimiyyah composed this book in a response to a treatise written by Paul of Antioch, the Bishop of Saida. It is the challenges to Islam raised by the bishop which form the structural framework of Al Jawab al-Sahih. Ibn Taimiyyah critique of Christianity is strongly shaped by, although not limited to, the questions raised by Paul of Antioch. The mere fact that Ibn Taimiyyah’s response was over a thousand printed pages, as compared to Paul of Antioch’s twenty-four page, indicates that the work was conceived as a “definitive answer” as well as an opportunity to explore more fully the nature of Christian unbelief and its relationship to religious phenomena within the Islamic community. (A Muslim Theologian’s Response to Christianity, 87, 100) [3] Muhammad Abu Layla, 402-403 [4] Jawab al-Sahih (edited and translated by Thomas F. Michel), 331 [5] Muhammad Abu Layla, 402-403
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