Shi'i Islam and Christianity

When the Shi`i Mutakallimun came to know that the use of the term "created" (makhluq) created difficulties, so in accordance with the way the Holy Family (Ahl al-Bayt) of the Prophet (s), they avoided to make use of the word Muhaddith and instead of it used the word muhdath. This term is used in the Qur'an for itself 

"Never comes there unto them a new reminder from their Lord but they listen to it while they play." (21:2) 

"Never comes there into them a fresh reminder from the Beneficent One but they turn away from it." (26:5) 

Al Shaykh al-Mufid, says: 

"In my view, Qur'an is the God's word and revelation. It is created in time (hadith), as is described by God, I do not wish to call it Mukhluq. There are certain hadith from Imam Baqir (`a) and Imam Sadiq (`a) supporting such meaning." 

8- Divine Attributes: Some of the Mutakallimun (Ash`ariah) are of the view that Divine Attributes are like the persons in Christian doctrine of Trinity. For they believe that Divine Attributes are distinct beings separate from the Divine Essence and are eternal as well. Yet, other Mutakallimun (M`utazilah) and those who followed the School of Ahl al-Bayt denying the eternity of the Qur'an and by meticulous philosophical arguments, so that not to be entrapped into the embodiment and incarnation of Christianity. Of course, they believe in eternity of Divine Attributes, not as distinct beings, but as identical with Divine Essence and deny any polytheism. Thus, they are free from any shirk.These scholars of Kalam are of the view that to believe in eternal distinct Divine Attributes would lead to certain dilemma that Christian face it by believing in Trinity. For to be eternal and at the same time to be distinct from the Divine Essence would result in belief in many eternal beings which impair Divine Unity (Tawhid), as al- Shaykh al-Mufid held that such idea would lead to believe in many eternal beings.[13] 

9- In order to believe in eternal and distinct Divine Attributes and at the same time keep on believing in Divine Unity and discard the ascription of any unreal attributes to God, al-Shaykh al-Mufid propounded the following rational matters: 

"If God is ascribed to the attributes of the living, the powerful, the knowing. The such attributes contain rational matters that is, they are not identical with Divine Essence."

By the meanings of such matters, he means that attributes are not distinct from ontological point of view but are distinct from epistemological view point, as he says: 

"By rational matters I mean those matters which are rational in mind not concrete and objective."