( a ) I cannot claim how action occur outside the realm of time. But muslims agree, as per Qur'an and ahadeeth, that Allah is outside creation.
( b )You, however claim that it is not possible, so you must show us why is it not possible while the definition of God is clear that He could cause anything at anytime without having affected by time.
( a ) good, i didn't think so either because actions do not occur outside of time. so in the end after all your claims of logic and whatnot, it turns out that you cannot make your case though reason and rather uphold it based on mere belief. like i said, there's nothing wrong with that but the fact of the matter is that you cannot disprove my argument.
( b ) it doesn't matter how god is defined (as i recall, polytheists defined their gods as literally being born and yet we would agree that that is illogical), what matters is if it makes sense. you have consistently been unable to counter my argument and now would expect me agree to your position based on mere belief and what the qur'an and hadith supposedly say. well if they do make this claim then i have shown you that they also contradict themselves on this matter and as you've noted, you cannot prove this claim of mine wrong through reason.
i find it quite strange that you would ask me to show you proof for the claims that i'm making when i've been doing so since my very first post in this thread. have you at all been reading what i have written? if you had then you wouldn't be asking this of me but here is my argument again:
whether god is atemporal, casually temporal, or really temporal does not provide me with any difficulties for there are theologians on all sides of the issue yet this is different than the question i was asking you. i asked you how allah could take on dimensions and as such enter into his creation (space). i asked you how he could act without entering the realm of time when action by its very definition involves time. do you understand why it is said that god created time when he created everything else in existence? it is because that was the first moment of action that he took and the very fact that he acted brought about the reality and the beginning of time. prior to this there was no action on the part of god. even the statement that god created time when he created everything else admits that action can't exist outside the realm of time. in light of this, how then do you claim that god does not enter time when he acts seeing as there are moments before, during and after these acts?
you have consistently claimed that christianity can't be true because it is not logical and yet now you're making your case not on logic but on mere belief and that is rather hypocritical and inconsistent of you. anyway, there's my argument and i await for your logical rebuttal and not merely the assertion of your opinion or beliefs.
I understand that you feel the need to force muslims to stoop down to your level of belief where God is not atemporal, not omniscient (God who didnt know what was going to happen), and not omnipotent (God who was so weak, overcome by two oafish romans and hung on the cross).
I feel pity that you have such concept of God.
Your subsequent drivel is mere repetetions that shows you lack logical capacity.[/U]
do note that insults cannot make up for the lack of an argument and in fact are rather childish. let us keep to a civil debate or is this too hard a task?
Now, since you seemed to know so much about what happen inside and outside of creation, answer this questions:
1. How can god be dead and alive at the same time?
You are talking big about "logic", now prove to me logically
was the lesser god truly dead?
2. you havent answered my question before: Why do christians think that God needed to scuckle breast, peed, cried, pooped, washed after himself?
was a human or god?
( c ) if he was a human, how can he be god?
it's not logical!
oh, I am having fun here.
( d ) and if god really died, who ran the universe?
( e ) and if he did not really die, why is it called sacrifice?
the mind boggles.
1. death happens to the body and as such if god wills it, the human body can experience death, this would not mean that god as he is in himself would experience death. when christians say that god died, they do not say that the being of god died because god as he is in himself cannot die, rather they say that the body he occupied experienced death. you seem to have trouble with the phrase god as he is in himself" and as such you would do well to look up this term and avoid further elementary mistakes as has already occured with the concept of omnitemporal and atemporal.
2. christians do not believe that god needed to do any of that, rather he chose to let the human body function as it should. even then it would not be the being of god which would need to function as such but rather the human body. you seem to wish to predicate the properties of one nature unto the other and there is no warrant for that. once again this stems from your lack of understanding of the hypostatic union and the concept of god as he is in himself.
( c ) i suppose that you failed to read my post #95. it was a response to the best muslim argument for why jesus could not be god and it is exactly how i would have written it if i were a muslim yet still it was rather simple to prove wrong given that we're talking in terms of logic. please do get to reading it.
( d ) i must say that i get this question a lot even though there is not much sense in it. you seem to think that death entails the ceasing of existence. even when humans die you believe that they do not cease to exist. so in the case of christ, if his body were to experience death, he would not cease to exist either and he would still have a will etc. as such the universe would still run smoothly. your question fails to make a point because it misunderstands death as oblivion where the individual and their will is no more. yet that is not what death is in either christianity or islam and as such it is rather easy to show how incorrect the question is.
( e ) he did die. death is experienced by the body and it is as such that in such a state the body ceases to function. whether a resurrection happens later is beside the point. once one is dead they are dead and if it is god's will to raise them back to life, it would still not change the fact that they were dead at some point. given that they were truly dead, it qualifies as a sacrifice.
the above are logical responses. the trouble you have with all your questions is that you predicate the properties of one nature unto the other and that is completely unjustified. better yet, could you please give us an argument for why the properties of one nature should be predicated on the other? you also don't understand the concept of god as he is in himself nor the matter of the hypostatic union (and in my experience, few muslims have heard of this concept) and so it is rather disheartening to converse with an individual on these matters when this very same person does not actually know what christianity teaches on these matters? if you wish to continue with such discussions in the future it would be good for you to look up the matter of the hypostatic union. this not only will edify you but it will make our discussions more productive if you can understand christian doctrine and attack it from there without making such elementary mistakes. that may have been a bit too harsh on my part but it needed to have been said. the fact that all your points relied on inaccurate knowledge of the concept of essences and christian doctrine is a tad aggravating to have to respond to. learn these things and it will become a pleasure to discuss the supposed faults of the christian belief with you.