Christian Doctrines


Praise be to Allah who grant­ed us with the bless­ing of monothe­ism, I seek the refuge of Allah from dis­be­lief and those peo­ple who asso­ciate them­selves with dis­be­lief. The author of the Book of Rev­e­la­tions had described/​portrayed his god as a slain lamb with sev­en horns and sev­en eyes. Please notice the dis­tinc­tion in the last verse between God which sit­teth upon the throne” and the Lamb indi­cat­ing that Chris­tians have anoth­er god — a lamb — to wor­ship in asso­ci­a­tion with Allah, the True God Who is upon the throne.


Ibn al-Qayy­im al-Jauziyyah was a promi­nent Mus­lim jurist dur­ing Islam’s Gold­en Age. Apart from his juris­dis­tic prowess, he was also com­pe­tent in com­pos­ing qasi­dah (Ara­bic poet­ry). Among his more famous works was the qasi­dah enti­tled A’ob­bad al-Maseeh Fi Naqd al-Nas­raniyyah (O Christ-Wor­ship­pers ! A Poem Refut­ing Chris­tian­i­ty). This qasi­dah is well-known in the Mus­lim world and has even been turned into a song. The fol­low­ing is the Eng­lish trans­la­tion of the poet­ry which is imme­di­ate­ly accom­pa­nied by the Ara­bic original.

It is unwar­rantably assumed by Chris­t­ian writ­ers that the incar­nat­ed Gods and cru­ci­fied Sav­iors of the pagan reli­gions were all either mere fab­u­lous char­ac­ters, or ordi­nary human beings invest­ed with divine titles, and divine attrib­ut­es ; while, on the oth­er hand, the assump­tion is put forth with equal bold­ness that Jesus Christ was a real divine per­son­age, seen and believed on in the world, and final­ly cru­ci­fied on Mount Cal­vary.” But we do not find the facts in his­to­ry to war­rant any such assump­tions or any such dis­tinc­tions. They all stand in these respects upon the same ground and on equal footing.

The Apotheosis of Jesus of Nazareth 26

A spe­cial gift” for the Chris­t­ian mis­sion­ar­ies on occa­sion of Good Fri­day. I wish to show by an analy­sis of Wis­dom Chris­tol­ogy in Matthew’s gospel chap­ter 23, that the evan­ge­list took the dra­mat­ic step of chang­ing Jesus’ meta­phys­i­cal sta­tus from crea­ture to Cre­ator by alter­ing the Q tra­di­tion, and to reflect on the the­o­log­i­cal impli­ca­tions of this meta­mor­pho­sis for Chris­tian­i­ty, and where we go from here.