Which Is Older Islam Or Christianity? (Correct answer)

The major Abrahamic religions in chronological order of founding are Judaism (the base of the other two religions) in the 7th century BCE, Christianity in the 1st century CE, and Islam in the 7th century CE.

Which religions are older than Christianity?

  • The obvious answer would be that Judaism is the oldest of the 3 Abrahamic religions, then Christianity, then Islam. Although this is not actually the case. But the truth is that Islam is actually much older than that, as Islam was actually the religion of every prophet from the time of Adam (peace be upon him).

Which religion is oldest Christianity or Islam?

Christianity developed out of Second Temple Judaism in the 1st century CE. It is founded on the life, teachings, death, and resurrection of Jesus Christ, and those who follow it are called Christians. Islam developed in the 7th century CE.

Which is older Quran or Bible?

The Bible is older than the Quran. The Quran was written by Muhammad in the 500 ADs. The Bible consists of books written centuries before. All of them were compiled into the Bible at a later time but the books themselves existed before the Quran.

What is the 2nd oldest religion?

Hinduism (/ˈhɪnduɪzəm/) is an Indian religion and dharma, or way of life.

How old is Islam in years?

The start of Islam is marked in the year 610, following the first revelation to the prophet Muhammad at the age of 40. Muhammad and his followers spread the teachings of Islam throughout the Arabian peninsula.

Which holy book came first?

History of religious texts The ”Rigveda” – a scripture of Hinduism – is dated to between 1500–1200 BCE. It is one of the oldest known complete religious texts that has survived into the modern age.

Is Allah mentioned in the Bible?

Allah and the god of the Bible Arabic-speaking Christians call God Allah, and Gideon bibles, quoting John 3:16 in different languages, assert that Allah sent his son into the world. Some Christians therefore deny that Allah is the god they acknowledge.

Who wrote the Quran?

The Prophet Muhammad disseminated the Koran in a piecemeal and gradual manner from AD610 to 632, the year in which he passed away. The evidence indicates that he recited the text and scribes wrote down what they heard.

What was the 1st religion?

Hinduism is the world’s oldest religion, according to many scholars, with roots and customs dating back more than 4,000 years.

What is the oldest God?

Inanna is among the oldest deities whose names are recorded in ancient Sumer. She is listed among the earliest seven divine powers: Anu, Enlil, Enki, Ninhursag, Nanna, Utu, and Inanna.

When did Islam came to India?

Islam arrived in the inland of Indian subcontinent in the 7th century when the Arabs conquered Sindh and later arrived in North India in the 12th century via the Ghurids conquest and has since become a part of India’s religious and cultural heritage.

How old is Islam Dharma?

Although its roots go back further, scholars typically date the creation of Islam to the 7th century, making it the youngest of the major world religions. Islam started in Mecca, in modern-day Saudi Arabia, during the time of the prophet Muhammad’s life.

How old is Quran?

The history of the Quran dates back to around 610 AD when words of the Quran were first revealed to the Islamic Prophet Muhammad. According to Islamic traditions, Muhammad continued to have revelations until he died around 632 AD.

Who was the founder of Islam?

The rise of Islam is intrinsically linked with the Prophet Muhammad, believed by Muslims to be the last in a long line of prophets that includes Moses and Jesus.

The 8 Oldest Religions in the World

“Cultural Journey” by Mark Wang Most religions make a point of claiming that their teachings have been continuous since the beginning of time (whatever that may have been), spiritual systems have formed and departed throughout history with the same frequency as empires have arisen and fallen. Although ancient religions such as Manichaeism, Mithraism, and Tengriism are all but extinct, a number of the world’s oldest religious traditions and rituals are still in existence today. Find out what they are in the section below.

This includes a belief in the Vedas, which are four texts composed between the 15th and 5th centuries BC on the Indian subcontinent and are the faith’s oldest scriptures.

During this time period, it has developed into a diversified and adaptable tradition that is renowned, as the researcher Wendy Doniger puts it, for its capacity to “accept potentially schismatic changes.” Hindus constitute around one billion people worldwide today.

Its current form is derived from the teachings of the reforming prophet Zoroaster (Zarathustra), who lived between the 10th and 6th centuries BCE, according to historians (they disagree somewhat).

  1. It continues to be practiced in parts of Iran, India, and Iraq to this day, with an estimated 200,000 adherents in these countries.
  2. These three religious variants are grouped together under the umbrella neologism Yazdânism (Cult of Angels).
  3. As a result, these religions may be as old as, if not older than, Zoroastrianism.
  4. It originated in the kingdoms of Israel and Judah, which first appeared in the Levant around the 9th century BCE.
  5. With a combined 3.8 billion members, its two successor religions — Christianity (1st century CE) and Islam (7th century CE) – are the world’s most popular, despite the fact that they are only followed by an estimated 11–14 million people nowadays.
  6. They place their faith in the tirthankaras, who are omniscient preachers of the Jain path, whose distinguishing features include austerity and self-discipline, among other things.
  7. Despite this, archeological evidence demonstrating the existence of Jainism only goes back to the second century BCE, according to certain estimates.

It is worth emphasizing that, like Buddhism, Confucianism can only be traced back to one individual — in this case, the Chinese statesman, teacher, and philosopher Confucius (551 – 479 BCE) – and that he himself claimed to be a member of a scholarly lineage that dated back to an earlier golden period.

Throughout the centuries since the teachings of Confucius were first compiled in the Analects, a generation or two after his death, the tradition has experienced periods of popularity and unpopularity in China, but it has remained one of the most significant influences on contemporary Chinese folk religion.

  1. Buddhism, in contrast to the majority of the other religions on this list, has a rather clear history: it all began with one man, Siddhartha Gautama, also known as Buddha.
  2. He belonged to one of numerous sects (known as ramana) that flourished throughout the region at the time of his birth.
  3. Several scholars believe that the origins of Taoism may be traced back to a text attributed to the mythological Laozi (who is said to have been a contemporary of Confucius), the Tao Te Ching, whose earliest known version goes back to the 4th century BCE.
  4. The religion is based on the belief that the universe is made up of a series of interconnected circles.

In spite of the fact that it was not codified until 712 CE in response to contact with mainland religions (namely Confucianism, Buddhism, and Taoism), Shintoism is a direct descendant of the animistic folk religion of the Yayoi, whose culture spread from the northern Kyushu region to the rest of Japan from the 3rd century BCE onward.

Mark Wang /||Cultural Exploration A word about the methodology: Before we get into it, it’s important to note that calculating the age of a religion is totally dependent on how one defines what it is to be a religious practitioner.

As a result, the many animistic and shamanistic traditions (including Chinese folk religion, which lacks consistency and is partially based on Taoist and Confucian ideas) as well as the current resurrection of old faiths such as Neopaganism or Mexicayotl are excluded from the list (both traditions that were for a long time eradicated, and may differ in important ways from their original conception).

Additionally, atheism has been overlooked, despite the fact that it is a natural opponent of organized religion and has been around at least since the 6th century BCE (but we assume it has been around since the beginning of religious thought).

In spite of their differences, Jews, Christians and Muslims worship the same God

According to popular belief, Allah is a violent, warlike deity, in contrast to the God of Christianity and Judaism who is viewed as a loving, merciful deity of compassion and kindness. However, despite the obvious variations in the way their religions are practiced, Jews, Christians, and Muslims all worship the same God, according to the Bible. Muhammad, the creator of Islam, considered himself to be the last in a line of prophets that stretched back through Jesus to Moses, beyond him to Abraham, and all the way back to the biblical patriarch Noah.

  • Consequently, given that Muhammad inherited both Jewish and Christian conceptions of God, it is not unexpected that the God of Muhammad, Jesus and Moses is a complex and ambiguous figure, with qualities such as kindness and compassion, as well as wrath and rage.
  • Nonetheless, you didn’t want to get on his bad side.
  • His anger and punishment would fall on those who failed to find the way or, having found it, failed to pursue it in the first place.
  • Images courtesy of Wikimedia Commons The Torah, according to Jewish tradition, contains the whole revelation of God (the first five books of the Old Testament).
  • When he instructed Abraham to give his son as a burned sacrifice to God, he went well beyond the call of duty.
  • 450 prophets of the ancient Canaanite god Baal were slaughtered by Elijah, and he gave his approval.
  • He cherished Israel in the same way a father cherished his kid.
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Hans Meling’s painting, Christ Bestowing His Blessing (1478).

The prayer that Jesus delivered to his followers, on the one hand, talked of a personal God, addressing him as “Father,” while on the other, Jesus spoke of a universal God.

Jesus preached doom and gloom, just as the prophets of the Old Testament had done.

God would appear at the end of history to deliver judgment.

The lucky few would be granted perpetual bliss, while the evil majority would be sent into the endless fires of hell, where they would burn forever.

God would act in the manner of a God of justice at the end of the world.

As a result, God would reward or punish each individual in the gardens of paradise or the fiery depths of hell, depending on their behavior.

Those who had been saved would be rewarded with the pleasures of heaven.

They would be taken directly to heaven.

First and foremost, submission (“islam” in Arabic) to God, adherence to his instructions as revealed in the Quran, and devotion to God’s apostle Muhammad were required for eternal salvation.

When it came to marriage and family law, women, inheritance, food and drink, worship and purity, warfare, punishments for adultery and false charges of adultery, alcohol, and theft, the Quran gave (often contradictory) direction to the believing community.

Muslims, Christians, and Jews are all devotees of the same complicated deity, Allah.

This is the point at when they came to be together.

The fact that one religion is true while another is false leads to inevitable conflict between believers and nonbelievers, between those who have been chosen and those who have been rejected, between those who are saved and those who have been condemned.

Intolerance and violence are sown in this place. As a result, the God of Muhammad, like the God of Jesus and Moses, is a source of contention both within and within these religions as much as he is a source of unification.

Comparison Chart – Islam and Christianity

God Only one god – called Allah Only one God – a triune being called God or Yahweh
Jesus A prophet who was virgin-born, but not the Son of God Divine son of God who was virgin-born. He is God’s Word and Savior to humanity
Crucifixion Jesus was not crucified. Someone was substituted for Jesus and He hid until He could meet with the disciples A fact of history that is necessary for the atonement of sin and the salvation of believers
Jesus’ Resurrection Since Muslims do not believe in the Crucifixion, there is no need to believe in the Resurrection A fact of history that signifies God’s victory over sin and death
Trinity A blasphemy signifying belief in three gods. In Islam, the Trinity is mistakenly thought to be God, Jesus, and Mary The one God is eternally revealed in three coequal and coeternal persons: God the Father, God the Son, and God the Holy Spirit
Sin Sin is disobedience to the established law. Sin does not grieve Allah. Sin is rebellion against God. Sin grieves God
Man Man is created by Allah and is sinless Man is created in God’s image and is sinful by nature
Salvation Salvation is achieved by submitting to the will of Allah. There is no assurance of salvation – it is granted by Allah’s mercy alone Salvation is a gift accepted by faith in the atonement of Jesus Christ on the Cross and provided through God’s grace
Bible Muslims accept the Bible (especially the Pentateuch, Psalms, and Gospels) insofar as it agrees with the Qur’an The Bible is the inspired Word of God that is complete and not to be added to
Qur’an (Koran) A later revelation that supersedes and corrects errors in the Bible Not accepted as divine revelation
Muhammad The last in the line of prophets and, therefore, the final authority in spiritual matters Not accepted as a prophet or legitimate theological source
Angels These divine messengers are created from light and are not worshipped. Satan is an angel Angels are defined in the Bible as heavenly servants of God who act as His messengers
Last Days There will be bodily resurrection and final judgment with final destination. All Muslims go to heaven, though some must be purged of their sins first. All infidels are destined for hell There will be bodily resurrection in the last days. Final judgment and eternal destination (heaven or hell) will be decided based on acceptance of Jesus as Savior and His removal of the sin which separates each person from God

The Age Gap in Religion Around the World

Young adults tend to be less religious than their elders in a variety of ways; the contrary is rarely true (Chad Springer/Image Source/Getty Images). ) Religious congregations in the United States have been shrinking for decades, and young individuals are now far less religious than their parents and grandparents. The results of recent polls have revealed that younger persons are far less likely than older ones to identify with a religion, believe in God, or participate in a range of religious behaviors.

It occurs in a wide range of economic and social contexts, including developing countries as well as advanced industrial economies, Muslim-majority countries as well as predominantly Christian states, and in societies that are generally highly religious as well as societies that are comparatively secular.

People under the age of 40, for example, are less likely than older people to say religion is “very important” in their lives.

Despite the fact that this pattern is common, it is not ubiquitous.

Where there is a difference, however, it is nearly invariably in the direction of younger individuals being less religious than their elders, rather than the other way around.

Same pattern seen over multiple measures of religious commitment

In general, individuals between the ages of 18 and 39 are less likely than those between the ages of 40 and older to say religion is very important to them in 46 out of 106 countries studied by the Pew Research Center during the previous decade, according to the findings. On this topic, there are no statistically significant differences between younger and older persons in 58 nations studied. The former Soviet republic of Georgia as well as the West African country of Ghana are among only two countries where younger persons are more religious than their elders on average.

  • In addition to membership with a religious group and daily prayer, three more conventional indicators of religious identity and commitment are discovered: weekly worship attendance, daily prayer, and weekly worship attendance.
  • In 63 nations, there is no statistically significant difference in the percentage of people who belong to a religious organization.
  • As a result, persons under the age of 40 are less likely to attend religious services on a weekly basis in 53 out of 102 nations, whilst the contrary is true in only three of them (Armenia, Liberia and Rwanda).
  • There are significant inequalities in many nations, although they are rather modest.
  • However, there are significant disparities across nations in a significant number of ways.
  • These countries are largely located in Europe and the Americas, and their populations are predominantly Christian.
  • individuals under the age of 40 who identify with a religious group is 17 percentage points lower than the proportion of older adults who identify with a religious group in the country.

In adjacent Canada, the disparity is significantly greater (28 points). Furthermore, there are double-digit age disparities in affiliation in nations as diverse as South Korea (24 points), Uruguay (18 points), and Finland (14 points) (17 points).

A note on averages

This study makes use of global averages of country-level statistics to assist readers in making sense of a massive amount of information. For the purpose of computing the averages, each nation is given the same weighting, regardless of its population size. As a result, global averages should be taken as the average finding across all nations questioned, rather than as population-weighted averages reflecting the whole world’s population.

Differences among regions, religions

This study makes use of global averages of country-level statistics to aid in making sense of a massive amount of information. Because of this, each nation is weighted equally when computing averages, regardless of the number of people living there. Accordingly, global averages should be read as the average finding across all nations questioned, rather than as population-weighted averages that reflect the whole world’s population.

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Do age gaps mean the world is becoming less religious?

There are a variety of possible explanations for the widely observed trend in which younger persons tend to be less religious than older adults. Some researchers believe that individuals naturally get more religious as they grow older; others believe that the age difference is an indication that some sections of the globe are becoming more secular (i.e., becoming less religious over time). (See Chapter 1 for a more in-depth exploration of hypotheses regarding generational gaps and secularization.) Although secularization is occurring in some places of the world, it is not always the case that the world’s population as a whole is growing less religious.

According to previously published forecasts, if present trends continue, nations with high levels of religious affiliation will experience the quickest growth.

One of the most important results of a new Pew Research Center study of surveys collected over the previous decade in 106 countries is that women are less likely than men to have children.

The data was gathered from 13 different Pew Research Center studies, including the annual Global Attitudes Surveys as well as major studies on religion in Sub-Saharan Africa, the Middle East and other countries The number of nations evaluated varies depending on the metric and the type of comparison being used.

There are adequate data to assess the significance of religion among Christians in 84 nations, and the sample sizes are big enough to allow for comparisons between replies from older and younger Christians in 78 of those 84 countries, as an example.

Within the Abrahamic faiths (Christianity, Islam, and Judaism), rates of prayer and attendance at worship services are widely seen as valid indices of religious adherence; however, these indicators may not be as appropriate for Buddhism, Hinduism, and other Eastern religions.

Instead, the major focus is on age disparities among religious groups as well as variations within nations or geographic areas, as opposed to age differences across religious organizations (e.g., comparing younger Christians with older Christians, or younger Indonesians with older Indonesians).

Previous publications have concentrated on issues such as women and religion, religion and education, and population growth estimates for the world’s major religious traditions.

A detailed explanation of the methodology and sources used is provided in the appendices, which also include tables displaying the results of each of the four measures for each country surveyed, including data on overall levels of religious commitment, figures for adults over and under 40 years old, and age gaps for the general population and age gaps by religion.

Before that, however, Chapter 1examines possibilities as to why levels of religious attendance varied so much across different age groups and different regions of the world.

How Does Islam Relate to Christianity and Judaism?

Contemporary philosophers and other intellectuals may come together at The Stone to discuss themes that are both topical and timeless. PhotoCredit Photograph by David LeFranc/Gamma-Rapho, courtesy of Getty Images This is the eleventh interview in a series of religious interviews that I am conducting for The Stone newspaper. Sajid Rizvi, professor of Arab and Islamic studies at the University of Exeter, is the subject of this installment’s interview. Rizvi’s most recent book is “Mulla Sadra and the Later Islamic Philosophical Tradition,” which was published in 2012.

  1. Would it be more accurate to characterize them as (for example) competitors, as complementing forms of monotheism, or as distinct cultural representations of a fundamentally comparable religious experience?
  2. Sajjad Rizvi (Sajjad Rizvi): It is possible that Islam is responsible for the very concept of Abrahamic religions.
  3. Some believe that Islam is a faith that exceeds the two prior monotheistic religions, and that this is the case.
  4. People who are familiar with the Bible will recognize nearly all of the prophets of the Quran, and the Quran makes clear allusions to parables, concepts, and tales from the Old Testament and the New Testament.
  5. There is also a shared heritage of rationality seen in the development of philosophy in Islam.
  6. The great Islamic philosopher Avicenna (10th-11th centuries) developed a metaphysical notion of God that had a tremendous impact on the western world: the idea that God is the necessary being required to explain the existence of every contingent being.
  7. G.G.: But, even in light of these striking parallels, doesn’t Islam assert that the other two religions are, if not wholly wrong, then at the very least fall short of the whole truth that Islam is?

When it comes to certain of those societies, the Quran itself engages in a polemic with them, frequently precisely because of the exclusive claims that they made regarding redemption.

It is important to note that the primary divisions in the scriptures are between faithful monotheists, imperfect monotheists, and others; Jewish and Christian groups were frequently thought to be in the second category.

Nonetheless, we should not lose sight of the fact that the Islamic tradition itself frequently turns back to the previous Jewish and Christian scriptures and prophets in order to make sense of Muhammad’s mission.

Is it true that Islam, like Christianity, says that if you don’t follow its teachings, you will not be saved?

S.R.: It all depends on who is reading it.

According to the early scriptural traditions (particularly the Quran itself), success in the hereafter — eternal existence in paradise in the presence of God — is not reserved exclusively for people who identify themselves as Muslims in the historical sense.

After that, several theological traditions arose that made it clear that suffering in hellfire was not everlasting, and that ultimately everyone would be embraced by God’s kindness no matter what.

In this sense, how would you compare and contrast their respective developments?

There have been moments when the ambition of world domination has pushed both faiths to make more universal claims than they otherwise would have.

Both employed orthodoxy to strengthen the power of the empire and defined heterodoxy to cope with political disagreement in this context.

In general, the Muslim world did not have the same instruments of central control as the rest of the world, such as councils, creeds, and inquisitions, to enforce laws and regulations.

It is easy to overlook that when people talk about a crisis of authority in the Muslim world, they are referring to something that has existed since the dawn of civilization.

This is particularly true for Islam.

Could you tell me a little more about that?

The Imam’s person represents the everlasting and indeed ever-revealing visage of the divine, which is stated in the Quran (28:88, for example) and is interpreted in the tradition as the divine’s ever-revealing aspect.

He is not just an exegete of scripture, he is revelation itself, and he is the Imam.

In truth, Islam appears to have maintained from the beginning that a believer’s eternity is contingent on his or her commitment to their community.

The resemblance with Christ Pantocrator and the person of the emperor in Eastern Orthodox Christianity is fairly striking.

A more absolute sense of the political-theological relevance of both holy history and one’s own beliefs and rituals, in contrast to their Sunni counterparts, distinguishes the Shia traditions of Islam from their Sunni counterparts.

Sunni traditions tend to be more pragmatic when it comes to politics, despite the fact that there is a certain amount of atavistic nostalgia for the caliphate as a paradigmatic institution of early Islam, a desire for a golden period that never existed.

However, it is important to realize that each theological strand and community within Islam asserts that their interpretation and practice of the faith is the only authentic and legitimate interpretation and practice of the faith.


They believe that Europe has progressed significantly since the Enlightenment, and they are perplexed as to why the same thing has not occurred in Muslim nations.

I believe this is true in many cases.

It is the underlying stability of Europe that distinguishes it from what is occurring in Syria and Iraq.

The impression that religious sentiments are deeply held even among faiths exists, and this is evident in both Europe and North America, to name a few places.

G.G.: It appears that you have provided a vision of Islam that many of our readers may consider to be moderate and “enlightened.” You do not, however, appear to be ignoring fundamentalist interpretations of religion, which are presently quite influential and clearly antagonistic to liberal ideals.

  1. Do you believe there is a need for a reformed Islam that would categorically reject such extremist ideologies as they are expressed?
  2. points out, we live in an age of fundamentalism in many respects — and this is true across a wide range of religious communities.
  3. If I apply to Islam the typical European narrative of development as a process in which struggle with secular thinking leads to reform, intellectual enlightenment, and eventually the reinvention of faith in terms of beliefs separated from any community manifestation, I have some reservations.
  4. To make sense of our religion in today’s world, we must grasp how we may interpret classic texts in ways that make sense of our faith in the situations in which we currently live.
  5. It is a special strength of Islam because its intellectual traditions of philosophical theology and spirituality place a strong emphasis on interaction in this manner.
  6. S.R.: For the reasons that I do not believe in a God of gaps, and because I do not believe that Islamic intellectual traditions pit science against religion, I reject the atheistic assertion.
  7. Atheists may not find arguments for the presence of God persuasive, but believers may at the very least use the arguments to fit their trust in God into a logically consistent framework, which is important.
  8. On the other hand, alongside such strong traditions of logic, there have also been fideistic inclinations and more experiential responses.
  9. Despite the fact that the argument from contingency given above is still one that I believe provides a reasonable and consistent description, Although we are all rational creatures, I know that we do not always approach our environment in the same manner as if we were totally logical.
  10. All of the interviews from this series may be found on this page.

Distinguished Professor of Philosophy at the University of Notre Dame, Gary Gutting is also the editor of the Notre Dame Philosophical Reviews. “Thinking the Impossible: French Philosophy after 1960,” his most recent book, is his most recent publication. He contributes regularly to The Stone.

Is Allah of Islam the same as Yahweh of Christianity?

On my way to work in Columbia, South Carolina, I passed the State House, where the Confederate flag was floating in the air behind a big, festively decorated Christmas tree. The contrast between the two symbols drew my attention. To the majority of people, the Christmas tree theoretically represents the holiday season and the emphasis on the first arrival of Jesus Christ. For them, any depiction of a spiritual reality on public property is a blatant violation of their constitutional rights. The flag, on the other hand, has grown increasingly contentious.

  1. As a result, we have a single symbol that may be used to represent multiple different things.
  2. In a similar vein, for some Christians, Allah is simply another name for the one and only God who created the entire universe.
  3. The question before us, therefore, is whether the titles “Allah” and “Yahweh” are just two distinct names for the same God, or if they refer to two separate Gods altogether.
  4. Allah is most likely derived from the Aramaic compound phrase “al-ilah,” which literally translates as “the deity.” It is a general name for the supreme deity of the people, and it has been in use in Arabia for hundreds of years prior to Muhammad’s arrival on the scene.
  5. Allah had three daughters in the pre-Islamic era, namely Al-At, Al-Uzza, and Al-Manat, and they were all named Al-At.
  6. The Allah of the Qur’an, on the other hand, is a radically different being from the Yahweh of the Old Testament.
  7. I don’t think it’s feasible to get to know him personally.
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Indeed, for Muslims, Allah is the only being who may exist without any partners.

Last but not least, even for the most devoted Muslim, there is no assurance of redemption, for Allah has the authority to reject the believer’s good actions and send him to hell at his discretion.

Yahweh, however, the God of the Bible, is a distinct sort of deity, as we will explore in this article.

God instructed Moses to address him as “I am that I am,” or in Hebrew, “Yahweh,” at that time.

When the Jews learned that Jesus was referring to himself as God, they seized upon the opportunity to stone him for what they considered to be blasphemy against God.

However, this cannot be claimed of the Muslim God since Muslims deny Jesus’ divinity and, as a result, deny most of what the New Testament teaches about him.

While Allah is seen as being too sacred to have personal interactions with humans, Yahweh is frequently depicted as a loving God who is concerned about our particular troubles.

The Father of Jesus can be defined as God’s father since there is unity in the Trinity despite the fact that God is one God who exists in three distinct persons.

Furthermore, both religions assert that God has sent prophets to disclose His will and to produce texts to serve as a guide for our daily lives.

For starters, their characteristics are distinct from one another.

Furthermore, because his strength is more essential than his other traits, there is an uneven focus placed on power in relation to his other attributes as well.

Yahweh, on the other hand, is by nature a triune oneness, and as a result, his characteristics are derived from his nature.

And because his characteristics are founded on his immutable nature rather than his strong will, all of his characteristics are equal and serve to foster trustworthiness rather than capriciousness.

Second, Christians believe that God’s essence is triune (Father, Son, and Holy Spirit), which is the only way that Jesus Christ, as the second person of the Trinity, could suffer on the cross in order to pay the penalty for our sins.

Muslims, on the other hand, do not believe that Jesus died on the cross and do not believe in his resurrection from the dead, according to the Bible.

According to them, Jesus cannot be God, and God cannot be a father, because he does not have a son.

But, hold on a minute, some may argue.

Do they have a case?

The Arabic Christians believe that “Allah” is the father of Jesus, and they think that “Allah” is triune, which is why they refer to him as “Father of Jesus” in their translation of the Bible.

Remembering that words have both a denotative and a connotative meaning might help to clear up this semantic strangling problem.

The connotation of a word, on the other hand, is decided by what a person believes about the object of the word.

As a result, the word “allah” is essentially a denotative term that refers to “god, divinity, etc.” Our connotative presuppositions, on the other hand, help us to grasp the denotative application.

Even if the denotation of the words is the same, there is a world of difference between the substance of the words (connotation).

If you look at the names Allah and Yahweh in the Qur’an and the Bible, it should be clear that they cannot both be referring to the same God.

According to the Law of Non-Contradiction, none of these can be true at the same time.

One thing should be clear, however: the God of Muhammad cannot be the same God as the God of Jesus Christ. Daniel Janosik is an Adjunct Faculty member (Apologetics) at Columbia International University in New York. Permalink|Comment|Leave a reply» Description

How did the Christian Middle East become predominantly Muslim?

What factors contributed to the ancient Middle East’s transformation from a mostly Christian civilization to the predominantly Muslim one we know today, and what role did violence play in this transformation? Christian C. Sahner, associate professor of Islamic history at Princeton University, has written a new book, Christian Martyrs under Islam: Religious Violence and the Making of the Muslim World (Princeton University Press), which explores these and other themes. Professor Sahner of the Faculty of Oriental Studies at the University of Oxford discusses his results in a guest article for Arts Blog.

According to historical records and popular culture, despite depictions of “conversion by the sword” circulating widely, the process of Islamisation in the early era was gradual, difficult, and frequently nonviolent.

For the most part, non-Muslims were permitted to continue practicing their religions as long as they complied with the rules of their rulers and paid specific levies.

This was exacerbated by the view held by some that Islam was an unique dispensation reserved just for the Arab people.

However, because there are no reliable demographic data from the pre-modern period with which to make precise estimates (such as censuses or tax registers), historians believe that Syria-Palestine crossed the threshold of a Muslim demographic majority in the 12th century, and that Egypt may have done so even later, possibly in the 14th century.

As a result of this historical context, the phenomenon of Christian martyrdom came into being.

They are set in a variety of locations, including Córdoba, the Nile Delta, Jerusalem, and the South Caucasus, and chronicle the stories of Christians who fell foul of Muslim rulers, were executed, and were afterwards venerated as saints by the Muslim community.

The earliest and most significant group comprised of Christians who had converted to Islam but had later renounced their conversion and returned to Christianity.

The second group consisted of Muslim converts to Christianity who had had no prior exposure to their new religion before being placed in this group.

At the time, the victims were few in number – no more than 270 distinct individuals between Spain and Iraq – which was a testimonial to the absence of organized persecution in the region.

These sources, on the other hand, must be handled with extreme caution.

Following an examination of the sources in conjunction with modern Islamic writings, the book contends that many biographies have a solid foundation in truth.


Muslim officials executed the most egregious boundary-crossers in order to ensure that conversion and assimilation went exclusively in the direction of Islam, and Christians, in turn, revered some of these individuals as saints in order to ensure that conversion and assimilation went exclusively in the direction of Islam.

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