Logical problems with Christianity that are answered by Islam

The problem with the trinity

The doctrine of the trinity is taught by the overwhelming majority of church congregations and denominations as a central element of christian doctrine. However, if you ask 100 random christians to define the Trinity, you will get dozens of definitions that would probably constitute heresy from the church's point of view.
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But what exactly is the trinity? To put it briefly, according to christian doctrine, the trinity is the union of the “Father,” the “Son,” and the “Holy Spirit.” Although, according to christian doctrine, the three are all separate persons, they are nevertheless in essence the same God. From a christian perspective, both differentiating them into versions or modes (modalism) and dividing them into parts (partialism) are heresies. A christian is thus left with no logical explanation, but only an appeal to mystery. From a non-christian perspective, however, the whole thing sounds very contradictory and artificially complex, i.e., one can never come to the existence of such a being on one's own. And simply put, 1 + 1 +1 does not equal 1 (more so 3).

The Islamic understanding of Tawhid (monotheism), on the other hand, is already logically comprehensible and rationally meaningful from a natural predisposition. It has been proven that children have a natural tendency to believe in a higher power or a conscious superior being. But this natural predisposition shows no trace of the trinity or other alliances of individual persons who are somehow supposed to be one.

Furthermore, christian primary sources do not clearly indicate the christian doctrine of the trinity. There is no trace of it in the christian Old Testament. And even in the christian New Testament, the humanity of Jesus (peace be upon him) is emphasized.

“Then Jesus was led by the Spirit into the desert to be tempted by the devil. After fasting for forty days and forty nights, he was hungry. The tempter came to him and said: […]”

Matthew 4:1–11 (christian Bible)

If Jesus (peace be upon him) is God, why would he be tempted by the devil? Christians would say, “But that was in his human form.” Why is a distinction now suddenly being made between him being in his human form and his divine form? This is inconsistent and only adds another layer of irrational complexity. And there are other examples like this:

“But no one knows the day or the hour—not even the angels in heaven, nor the Son, but only the Father.”

Mark 13:32 (christian Bible)

“My God, my God, why have you forsaken me, staying far from my salvation, the words of my cries?”
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Psalms 22:2 (christian Bible)

Original sin and sacrificial death

Christian theology is largely based on two central concepts: original sin and the alleged sacrificial death of Jesus, peace be upon him. According to this, all humans since Adam (peace be upon him) carry an innate sinfulness in this world that can only be atoned for before God through faith in the death and resurrection of Jesus as a “sacrifice of atonement.” From an Islamic perspective, however, these concepts raise serious theological and moral questions.

In Islam, the clear principle applies: every person is held accountable only for their own actions.

“And no soul shall bear the burden of another.”
(Surah al-Anʿām 6:164)

Accordingly, the idea that every human being is “born sinful” is incompatible with the Islamic view of humanity. Adam (ʿalayhi-s-salām) and Hawwā’ (alayha as-salam) did indeed commit a mistake, but they repented sincerely, and Allah forgave them.

“Then Adam received from his Lord words of prayer, and He accepted his repentance. Truly, He is the Acceptor of Repentance, the Merciful.”
(Surah al-Baqarah 2:37)

The assertion that the Old Testament “always demands a sacrifice for every sin” is a Christian theological interpretation that is applied retrospectively to ancient Judaism in order to justify Jesus, peace be upon him, as the perfect sacrificial lamb.

From an Islamic point of view – and even from a Jewish perspective – this is not mandatory and often even theologically problematic, because God is not dependent on sacrifices or rituals. God can forgive out of pure mercy without causing a third party to suffer. The Old Testament itself testifies that inner repentance weighs more than external rituals.

“For I delight in love, not sacrifice, and in the knowledge of God more than in burnt offerings.”
(Hosea 6:6)