Al-TisʿīniyyaIbn Taimiya

inasmuch as they thereby made the Messiah a god and his mother a god alongside Allah, just as He, exalted is He, says:

“And when Allah will say, ‘O Jesus, son of Mary, did you tell the people, “Take me and my mother as two gods apart from Allah”?’ He will answer, ‘Glory be to You! It was not for me to say what I had no right to say’… up to His words: ‘I said to them only what You commanded me: “Worship Allah, my Lord and your Lord.”’ (1) …to the end of the verse.

This is further supported by His statement:

‘They have certainly disbelieved who say, “Allah is the third of three,” whereas there is no god except the One God. If they do not desist from what they say, a painful punishment will surely befall those of them who disbelieve. (73) Will they not then repent to Allah and seek His forgiveness? For Allah is All-Forgiving, Ever-Merciful. (74) The Messiah, son of Mary, was only a messenger; messengers passed away before him, and his mother was a truthful woman; they both used to eat food.’ (2)

Thus the Almighty’s words, ‘The Messiah, son of Mary, was only a messenger; messengers passed away before him, and his mother was a truthful woman,’ coming (3) directly after His words, ‘They have certainly disbelieved who say, “Allah is the third of three,”’ (4) show that the trinity mentioned by Allah refers to their taking the Messiah, son of Mary, [and his mother] (5) as two deities. This is clear (6) according to the view (7) reported from certain Christians that they believe in indwelling within Mary and in union with the Messiah—a description that comes closest to the reality of their doctrine. Accordingly (8) each statement that Allah cites from them embraces all their sects and includes both their belief in the trinitarian hypostases and their doctrines of union and indwelling; it therefore covers their various factions and the varieties of their unbelief, with no single verse being restricted

In the chapter “The Cross” by Shaykh ’Abd al-’Aziz al-Muʼammar: “It refers to a category among them; it has been said that what is meant is ‘He made them…’” (1) Sura al-Maʾidah, 5:116–117. (2) Sura al-Maʾidah, 5:73–75. (3) In both the manuscript (S) and the printed edition (T): ’aqib. (4) Sura al-Maʾidah, 5:73. (5) The text enclosed in quotation marks is an addition in both S and T. (6) The original reads wadhh (explain); the reading is confirmed by both S and T. (7) In S: qawluh (his saying), which is erroneous. (8) In T: fatuʾkun (then it becomes).
بذلك جعلهم المسيح إلهًا ولأمه إلهًا مع الله، كما ذكر ذلك في قوله: {وَإِذْ قَالَ اللَّهُ يَاعِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ} إلى قوله: {مَا قُلْتُ لَهُمْ إلا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ} (١) . . . الآية، ويدل على ذلك قوله: {لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ وَمَا مِنْ إِلَهٍ إلا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ (٧٣) أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ (٧٤) مَا الْمَسِيحُ ابْنُ مَرْيَمَ إلا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ} (٢) فقوله تعالى: {مَا الْمَسِيحُ ابْنُ مَرْيَمَ إلا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ} ، عقيب (٣) قوله: {لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ} (٤) ، يدل على أن التثليث الذي ذكره الله عنهم اتخاذ المسيح ابن مريم [وأمه] (٥) إلهين، وهذا واضح (٦) على قول (٧) من حكى عن النصارى أنهم يقولون بالحلول في مريم والاتحاد بالمسيح، وهو أقرب إلى تحقيق مذهبهم وعلى هذا فيكون (٨) كل آية مما ذكره الله من الأقوال تعم جميع طوائفهم، وتعم -أيضًا- قولهم بتثليث الأقانيم وبالاتحاد والحلول، فتعم أصنافهم وأصناف كفرهم، ليس يختص كل آية
= الصليب" للشيخ عبد العزيز آل معمر: "على صنف منهم، وقيل: إن المراد بذلك جعلهم. . . ". (١) سورة المائدة، الآيتان: ١١٦، ١١٧. (٢) سورة المائدة، الآيات ٧٣ - ٧٥. (٣) في س، ط: عقب. (٤) سورة المائدة، الآية: ٧٣. (٥) ما بين المعقوفتين زيادة من: س، ط. (٦) في الأصل: وضح. والمثبت من: س، ط. (٧) في س: قوله؛ وهو خطأ. (٨) في ط: فتكون.

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