"Al-Jawab As-Sahih li Man Baddala Din Al-Masih" (The Correct Response to Those Who Have Corrupted the Religion of Christ) is a theological work by the 13th-century Islamic scholar Ibn Taimiyyah. Written in response to Christian theological claims, particularly as they pertain to Islam, the work addresses various criticisms and misunderstandings of Islam, offers a detailed critique of Christian doctrines, and defends Islamic teachings as the fulfillment of the Abrahamic faith tradition. Ibn Taimiyyah’s extensive treatise is seen as one of the most influential Islamic refutations of Christianity, highlighting his defense of Islamic monotheism (tawhid) and his response to the concept of the Trinity, the divinity of Jesus, and other Christian beliefs.
Background of "Al-Jawab As-Sahih"
Ibn Taimiyyah lived during a time of significant cultural and religious tension between Muslims and Christians. In the 13th century, the Crusades, Mongol invasions, and other political conflicts heightened the religious discourse between Islam and Christianity. These events led to an increased exchange of religious arguments, as Muslims and Christians alike sought to reinforce their respective beliefs. "Al-Jawab As-Sahih" was Ibn Taimiyyah’s response to a treatise written by a Christian scholar aimed at proving the superiority of Christianity over Islam, prompting him to write a detailed rebuttal.
Ibn Taimiyyah, known for his vast knowledge of both Islamic and Christian scriptures, sought not only to address the claims against Islam but also to clarify the Islamic perspective on Christian doctrines. The result is a comprehensive work that engages with both theological and philosophical questions, with an aim to defend the oneness of God in Islam and critique what he viewed as deviations in Christian theology.
Key Themes in "Al-Jawab As-Sahih"
1. Defense of Monotheism (Tawhid) Against the Doctrine of the Trinity
One of Ibn Taimiyyah’s primary critiques in "Al-Jawab As-Sahih" is directed at the Christian doctrine of the Trinity, which holds that God exists as three persons in one essence: the Father, the Son (Jesus Christ), and the Holy Spirit. Ibn Taimiyyah argues that this concept violates the foundational principle of monotheism by introducing plurality into the Godhead. He insists that pure monotheism, as advocated in Islam, is the only correct way to understand the nature of God, who is absolutely singular and unique.
Ibn Taimiyyah argues that the doctrine of the Trinity is not supported by reason or scripture. He examines the biblical texts, asserting that the doctrine is based on later theological developments rather than teachings of Jesus himself. He contends that the Trinity is a theological construct that lacks both logical coherence and authentic scriptural basis, claiming it was formulated in later councils and by theologians, rather than being an original teaching.
2. Refutation of Jesus’ Divinity
Another significant focus of "Al-Jawab As-Sahih" is Ibn Taimiyyah’s response to the Christian belief in the divinity of Jesus. He argues that Jesus, known as "Isa" in Islam, is a revered prophet, but he is not divine. Ibn Taimiyyah points to both the Quran and the Gospels, emphasizing that Jesus never claimed divinity but always pointed to God as his Lord.
Ibn Taimiyyah critiques the idea that Jesus could be both fully divine and fully human, suggesting that this doctrine, known as the Hypostatic Union, is logically problematic. He argues that divinity and humanity are distinct by nature and cannot coexist in one person. Furthermore, he believes that Jesus’ teachings, as reported in the Gospels, consistently call for worship of God alone and do not support his elevation to divine status.
3. The Concept of Original Sin and Redemption
In "Al-Jawab As-Sahih," Ibn Taimiyyah addresses the Christian concept of original sin—the idea that humanity inherited sin from Adam and that Jesus’ sacrifice was necessary to redeem humankind. Ibn Taimiyyah contends that the Islamic view of sin and forgiveness is more just and merciful. In Islam, each person is responsible for their own actions and can seek forgiveness directly from God, who is ever-merciful. He argues that the notion of inherited sin is unjust, as it holds individuals accountable for actions they did not commit.
Ibn Taimiyyah also rejects the Christian doctrine of salvation through the crucifixion and resurrection of Jesus. He contends that true salvation lies in submitting to God’s will and following His guidance, as presented in the Quran. For Ibn Taimiyyah, redemption does not require a sacrificial atonement; instead, it comes from sincere repentance, faith, and good deeds.
4. The Prophethood of Muhammad and the Finality of Revelation
Ibn Taimiyyah asserts the finality of prophethood with Muhammad and the completeness of the Quran as the last revelation from God. He argues that Islam, as taught by Muhammad, is the culmination of the Abrahamic tradition and that its teachings are universal and timeless. By contrast, he views Christianity as an incomplete revelation that was corrected and completed by Islam.
Ibn Taimiyyah addresses several biblical verses and prophecies, suggesting that they foretell the coming of Muhammad. He interprets certain Old and New Testament passages as predictions of the final prophet, asserting that Islam offers the most consistent and preserved message of monotheism, unaltered by human interference or theological innovations.
5. Critique of Biblical Alterations and the Preservation of Revelation
In "Al-Jawab As-Sahih," Ibn Taimiyyah argues that the Bible, as it exists in his time, has undergone changes and is therefore unreliable as a source of divine guidance. He points out discrepancies and inconsistencies within the text and suggests that certain doctrines in Christianity stem from these textual changes rather than original teachings. Ibn Taimiyyah contrasts this with the Quran, which Muslims believe has been preserved in its original form since it was revealed.
This critique of the Bible’s preservation is central to Ibn Taimiyyah’s defense of Islam, as he argues that only the Quran represents the unaltered word of God. By questioning the authenticity of the Bible, he seeks to establish the Quran as the sole, reliable guide for understanding God’s message to humanity.
6. Ethical and Moral Teachings in Islam and Christianity
Ibn Taimiyyah also explores the ethical and moral teachings of both religions, arguing that Islam provides a clearer and more practical code of conduct. He emphasizes the comprehensive nature of Islamic law (Sharia) and its ability to guide all aspects of life, from personal behavior to social justice. Ibn Taimiyyah critiques certain aspects of Christian morality as being vague or impractical, particularly due to the Christian emphasis on grace over law.
He underscores that Islam’s moral framework encourages social responsibility, justice, and compassion, aligning with the universal teachings of the prophets. In doing so, he presents Islam as a faith that not only emphasizes worship but also prioritizes ethical living and community welfare.
Conclusion: Ibn Taimiyyah’s Legacy in Interfaith Dialogue
"Al-Jawab As-Sahih" remains one of the most comprehensive Islamic works responding to Christian theology, providing insights into Islamic beliefs while challenging core doctrines of Christianity. Ibn Taimiyyah’s method of engaging with Christian arguments was scholarly and scriptural, relying on both rational argumentation and textual analysis. His work exemplifies a detailed approach to interfaith discourse, combining deep respect for the Abrahamic tradition with a robust defense of Islamic monotheism.
While his critique of Christianity was vigorous, Ibn Taimiyyah’s primary aim was to clarify Islamic teachings and to assert the Quran’s role as the final revelation. His legacy continues to impact Islamic thought, particularly within the context of interfaith relations and comparative theology. To this day, "Al-Jawab As-Sahih" serves as a foundational text for Muslims seeking to understand Christian beliefs, respond to theological challenges, and appreciate the distinctive aspects of Islamic doctrine.
