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Plan of Salvation Drawing Pentecostal

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Human relationship between Christianity and Islam

Christianity and Islam are the two largest religions in the world, with ii.6 billion and 1.9 billion adherents, respectively.[i] Both religions are considered as Abrahamic, and are monotheistic, originating in the Middle East.

Christianity developed out of 2d Temple Judaism in the 1st century CE. It is founded on the life, teachings, death, and resurrection of Jesus Christ, and those who follow information technology are called Christians.[2] Islam developed in the seventh century CE. Islam, founded on the teachings of Muhammad as an expression of surrender to the will of God. Those who follow it are chosen Muslims which means "submitter to God".[3] [4]

Muslims view Christians to be People of the Volume, and also regard them every bit kafirs (unbelievers) committing shirk (polytheism) because of the Trinity, and thus, contend that they must be dhimmis (religious taxpayers) under Sharia law. Christians similarly possess a wide range of views nearly Islam. The majority of Christians view Islam every bit a false religion due to the fact that its adherents pass up the Trinity, the divinity of Christ, and the Crucifixion and Resurrection of Christ.

Islam considers Jesus to exist the al-Masih (Arabic for Messiah) who was sent to guide the Banī Isrā'īl (Arabic for Children of Israel) with a new revelation: al-Injīl (Arabic for "the Gospel").[5] [6] [7] Christianity too believes Jesus to be the Messiah prophesied in the Hebrew scriptures. However, far more than central to the Christian faith is that Jesus is the incarnated God, specifically, i of the hypostases of the Triune God, God the Son. Belief in Jesus is a key part of both Christian and Islamic theology.

Christianity and Islam take different sacred scriptures. The sacred text of Christianity is the Bible while the sacred text of Islam is the Quran. Muslims believe that al-Injīl was distorted or altered to course the Christian New Testament. Christians, on the contrary, do not have a univocal understanding of the Quran, though well-nigh believe that it is made or counterfeit work. There are similarities in both texts, such as accounts of the life and works of Jesus and the virgin birth of Jesus through Mary; withal still, some Biblical and Quranic accounts of these events differ.

Similarities and differences

The discussion most whether Muslims and Christians worship the same God brings out a whole nest of philosophical confusions. The argument that "Yahweh" and "Allah" are referring to the same entity, despite the dissimilar concepts of God involved, is not sound.[ citation needed ] A greater problem is that "worships x" is what analytic philosophers, like Peter van Inwage, a leading professor in the philosophy of faith, label an "intensional (as opposed to extensional) context", where the term "x" does non have to refer to annihilation at all (as in, east.one thousand., "Jason worships Zeus"). In an "intensional context" co-referring terms cannot be replaced without affecting the truth value of the statement. For instance, even though "Jupiter" may refer to the aforementioned entity as "Zeus", still Jason, a Greek, does not worship Jupiter and may not even be enlightened of the Roman deity. So it cannot be said that "Abdul," a Muslim, worships Yahweh, fifty-fifty if Yahweh and Allah are co-referring names.[eight] [nine]

Scriptures

The Christian Bible is made upwards of the Old Testament and the New Testament. The One-time Testament was written over a menstruation of two millennia prior to the birth of Christ. The New Testament was written in the decades following the decease of Christ. Historically, Christians universally believed that the unabridged Bible was the divinely inspired Word of God. However, the rise of higher criticism during the Enlightenment has led to a variety of views concerning the authority and inerrancy of the Bible in different denominations. Christians consider the Quran to exist a non-divine set of texts.

The Bible (left) and the Quran (right)

The Quran dates from the early on seventh century, or decades thereafter. Muslims believe it was revealed to Muhammad, gradually over a catamenia of approximately 23 years, outset on 22 December 609,[10] when Muhammad was 40, and final in 632, the year of his death.[eleven] [12] [13] The Quran assumes familiarity with major narratives recounted in the Jewish and Christian scriptures. Information technology summarizes some, dwells at length on others and differs in others.[14] [fifteen] [xvi] Muslims believe that Jesus was given the Injil (Greek evangel, or Gospel) by Allah and that parts of these teachings were lost or distorted (tahrif) to produce the Hebrew Bible and the Christian New Testament. The majority of Muslims consider the Quran to be the simply revealed book that has been protected by God from baloney or corruption,[17] beingness remained unchanged and unedited since the death of Muhammad, though scholars and early Islamic sources reject this traditionalist view.[18]

Jesus

Muslims and Christians both believe that Jesus was born to Mary, a virgin.[xix] They both besides believe that Jesus is the Messiah.[19] Notwithstanding, they differ on other cardinal issues regarding Jesus. Christians believe that Jesus was the incarnated Son of God, divine, and sinless. Islam teaches that Jesus was one of the almost important prophets of God, but non the Son of God, not divine, and not part of the Trinity. Rather, Muslims believe the creation of Jesus was similar to the creation of Adam (Adem).

Christianity and Islam also differ in their primal views related to the crucifixion and resurrection of Jesus. Christianity teaches that Jesus was condemned to death past the Sanhedrin and the Roman prefect Pontius Pilate, crucified, and later three days, resurrected. Islam teaches that Jesus was a human being prophet who, like the other prophets, tried to bring his people to worship God, termed Tawhid. Muslims besides believe that Jesus was condemned to crucifixion so miraculously saved from execution, and was raised to the heavens.[xx] In Islam, instead of Jesus being crucified, his lookalike was crucified.[21]

Both Christians and Muslims believe in the 2nd Coming of Jesus. Christianity does not state where will Jesus render, while the Hadith in Islam states that Jesus will return at a white minaret at the due east of Damascus (believed to exist the Minaret of Isa in the Umayyad Mosque), and will pray backside Mahdi.[22] Christians believe that Jesus will return to kill the Antichrist and similarly Muslims believe that Jesus will return to kill Dajjal. Many Christians believe that Jesus would then rule for 1,000 years, while Muslims believe Jesus volition rule for 40 years, marry, have children and will be buried at the Green Dome.[22]

Muhammad

Muslims believe that Muhammad was a prophet, who received revelations (Quran) by God through the affections Gabriel (Jibril),[23] [24] gradually over a catamenia of approximately 23 years, commencement on 22 December 609,[25] when Muhammad was 40, and concluding in 632, the year of his death.[26] [12] [xiii] Muslims regard the Quran as the most important miracle of Muhammad, a proof of his prophethood,[27] and the culmination of a series of divine messages that started with the messages revealed to Adam and ended with Muhammad. Muslims as well believe that the reference to the Paraclete in the Bible is a prophecy of the coming of Muhammad.[28] [29]

Muslims revere Muhammad every bit the embodiment of the perfect believer and take his actions and sayings equally a model of ideal deport. Unlike Jesus, who Christians believe was God's son, Muhammad was a mortal, albeit with extraordinary qualities. Today many Muslims believe that information technology is incorrect to represent Muhammad, but this was not always the example. At various times and places pious Muslims represented Muhammad although they never worshiped these images.[thirty]

During the lifetime of Muhammad, he had many interactions with Christians. One of the commencement Christians who met Muhammad was Waraqah ibn Nawfal, a Christian priest of ancient Arabia. He was one of the showtime hanifs to believe in the prophecy of Muhammad.[31] Muhammad also met the Najrani Christians and made peace with them.[32] [33] One of the earliest recorded annotate of a Christian reaction to Muhammad can be dated to only a few years after Muhammad's decease. Equally stories of the Arab prophet spread to Christian Syria, an onetime man who was asked about the "prophet who has appeared with the Saracens" responded: "He is simulated, for the prophets do non come up armed with a sword."[34]

God

In Christianity, the most common name of God is Yahweh. In Islam, the most mutual name of God is Allah, similar to Eloah in the Onetime Attestation. The vast bulk of the world's Christians adhere to the doctrine of the Trinity, which in creedal formulations states that God is three hypostases (the Father, the Son and the Spirit) in 1 ousia (substance). In Islam, this concept is deemed to be a denial of monotheism, and thus a sin of shirk,[35] which is considered to be a major 'al-Kaba'ir' sin.[36] [37] The Quran itself refers to Trinity in Al-Ma'ida 5:73 which says "They have certainly disbelieved who say, "Allah is the third of 3." And in that location is no god except one God. And if they do not desist from what they are maxim, there will surely afflict the disbelievers amid them a painful punishment."[38] Islam has the concept of Tawhid which is the concept of a single, indivisible God, who has no partners.[39]

The Holy Spirit

Christians and Muslims have differing views about the Holy Spirit. About Christians believe that the Holy Spirit is God, and the 3rd member of the Trinity. In Islam, the Holy Spirit is mostly believed to exist the angel Gabriel.[ citation needed ] Most Christians believe that the Paraclete referred to in the Gospel of John, who was manifested on the day of Pentecost, is the Holy Spirit.[40] [41] Well-nigh Muslims believe that the reference to the Paraclete is a prophecy of the coming of Muhammad.[42]

I of the key verses apropos the Paraclete is John xvi:7:

"Nevertheless I tell y'all the truth: It is expedient for you that I get away; for if I get not away, the Comforter will not come unto you; only if I go, I will ship him unto yous."

Salvation

The Catechism of the Catholic Church, the official doctrine certificate released by the Roman Cosmic Church building, has this to say regarding Muslims:

The Church's relationship with the Muslims. "The program of salvation also includes those who acknowledge the Creator, in the first identify amongst whom are the Muslims; these profess to hold the religion of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."

— Catechism of the Catholic Church [43]

Protestant theology mostly emphasizes the necessity of faith in Jesus as a savior in order for salvation. Muslims may receive conservancy in theologies relating to Universal reconciliation, but will not according to most Protestant theologies based on justification through faith:

"The first and chief article is this: Jesus Christ, our God and Lord, died for our sins and was raised once again for our justification (Romans 3:24-25). He alone is the Lamb of God who takes away the sins of the world (John ane:29), and God has laid on Him the iniquity of united states of america all (Isaiah 53:6). All take sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood (Romans 3:23-25). This is necessary to believe. This cannot be otherwise acquired or grasped by whatever work, constabulary or merit. Therefore, it is clear and certain that this faith alone justifies us ... Nothing of this commodity can exist yielded or surrendered, even though heaven and earth and everything else falls (Mark 13:31)."

The Quran explicitly promises salvation for all those righteous Christians who were there before the inflow of Muhammad:

Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabians – whoever believeth in Allah and the Last Mean solar day and doeth right – surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.

The Quran likewise makes it clear that the Christians volition be nearest in beloved to those who follow the Quran and praises Christians for existence apprehensive and wise:

And thou wilt find the nearest of them in amore to those who believe (to be) those who say: Lo! Nosotros are Christians. That is because at that place are among them priests and monks and considering they are not proud. When they listen to that which hath been revealed unto the messengers, yard seest their eyes overflow with tears because of their recognition of the Truth. They say: Our Lord, nosotros believe. Inscribe us equally among the witnesses.
How should we non believe in Allah and that which hath come unto u.s.a. of the Truth. And (how should we not) hope that our Lord volition bring us in along with righteous folk?
Allah hath rewarded them for that their saying – Gardens underneath which rivers menstruum, wherein they will abide forever. That is the reward of the good.

Early and Medieval Christian writers on Islam and Muhammad

Dante, a Christian, and Virgil looking at Muhammad who suffers in hell as a schismatic, an illustration of the Divine One-act by Gustave Doré. During the Middle Ages, Islam was oft seen equally a Christological heresy and Muhammad equally a false prophet.

John of Damascus

In 746 John of Damascus (sometimes St. John of Damascus) wrote the Fount of Knowledge part two of which is entitled Heresies in Epitome: How They Began and Whence They Drew Their Origin.[47] In this work St. John makes extensive reference to the Quran and, in St. Johns'south opinion, its failure to live upward to even the most basic scrutiny. The work is not exclusively concerned with the Ismaelites (a name for the Muslims equally they claimed to take descended from Ismael) simply all heresy. The Fount of Knowledge references several suras direct often with apparent incredulity.

From that time to the present a simulated prophet named Mohammed has appeared in their midst. This human, afterwards having chanced upon the Old and New Testaments and likewise, information technology seems, having conversed with an Arian monk, devised his own heresy. Then, having insinuated himself into the skillful graces of the people by a testify of seeming piety, he gave out that a sure book had been sent downward to him from heaven. He had set up downward some ridiculous compositions in this book of his and he gave it to them as an object of veneration. ... There are many other extraordinary and quite ridiculous things in this book which he boasts was sent down to him from God. Simply when nosotros ask: 'And who is there to prove that God gave him the volume? And which of the prophets foretold that such a prophet would rising up?' – they are at a loss. And nosotros remark that Moses received the Law on Mount Sinai, with God appearing in the sight of all the people in deject, and burn down, and darkness, and storm. And we say that all the Prophets from Moses on down foretold the coming of Christ and how Christ God (and incarnate Son of God) was to come and to be crucified and die and ascension over again, and how He was to be the estimate of the living and expressionless. So, when we say: 'How is information technology that this prophet of yours did non come in the same manner, with others bearing witness to him? And how is it that God did not in your presence nowadays this human being with the book to which you refer, even equally He gave the Police to Moses, with the people looking on and the mountain smoking, so that y'all, too, might have certainty?' – they respond that God does as He pleases. 'This,' we say, 'We know, merely we are asking how the book came down to your prophet.' Then they answer that the book came down to him while he was asleep.[48]

Theophanes the Confessor

Theophanes the Confessor (died c.822) wrote a series of chronicles (284 onwards and 602-813 Ad)[49] [fifty] [51] based initially on those of the better known George Syncellus. Theophanes reports about Muhammad thus:

At the kickoff of his advent the misguided Jews thought he was the Messiah. ... But when they saw him eating camel meat, they realized that he was non the i they thought him to exist, ... those wretched men taught him illicit things directed against u.s.a., Christians, and remained with him.

Whenever he came to Palestine he consorted with Jews and Christians and sought from them certain scriptural matters. He was besides afflicted with epilepsy. When his wife became aware of this, she was profoundly distressed, inasmuch as she, a noblewoman, had married a man such as he, who was not only poor, but also an epileptic. He tried deceitfully to placate her by maxim, 'I keep seeing a vision of a sure angel called Gabriel, and beingness unable to comport his sight, I faint and fall downward.'

Nicetas

In the piece of work A History of Christian-Muslim Relations [52] Hugh Goddard mentions both John of Damascus and Theophanes and goes on to consider the relevance of Nicetas[ clarification needed ] of Byzantium who formulated replies to messages on behalf of Emperor Michael III (842-867). Goddard sums up Nicetas' view:

In short, Muhammad was an ignorant adventurer who succeeded by imposture in seducing the ignorant barbarian Arabs into accepting a gross, blaspheming, idolatrous, demoniac organized religion, which is full of futile errors, intellectual enormities, doctrinal errors and moral aberrations.

Goddard further argues that Nicetas demonstrates in his piece of work a knowledge of the entire Quran, including an extensive cognition of Suras 2-18. Nicetas account from behind the Byzantine frontier apparently set up a stiff precedent for later writing both in tone and points of argument.

Song of Roland

The writer(s) of the 11th century Vocal of Roland evidently had little actual cognition of Islam. Equally depicted in this ballsy poem, Muslims erect statues of Mohammed and worship them, and Mohammed is role of an "Unholy Trinity" together with the Classical Greek Apollyon and Termagant, a completely fictional deity made up by Christians in the Middle Ages. This view, evidently confusing Islam with the pre-Christian Graeco-Roman Organized religion, appears to reverberate misconceptions prevalent in Western Christian guild at the fourth dimension.

The Divine Comedy

In Dante Alighieri's Divine One-act, Muhammad is in the 9th ditch of Malebolge, the eighth realm, designed for those who have caused schism; specifically, he was placed among the Sowers of Religious Discord. Muhammad is portrayed as split in half, with his entrails hanging out, representing his status as a heresiarch (Canto 28).

This scene is oftentimes shown in illustrations of the Divine One-act. Muhammad is represented in a 15th-century fresco Last Judgment by Giovanni da Modena and drawing on Dante, in the San Petronio Basilica in Bologna,[53] as well equally in artwork past Salvador Dalí, Auguste Rodin, William Blake, and Gustave Doré.[54]

Cosmic Church and Islam

Second Vatican Council and Nostra aetate

The question of Islam was not on the agenda when Nostra aetate was beginning drafted, or even at the opening of the Second Vatican Council. However, as in the case of the question of Judaism, several events came together again to prompt a consideration of Islam. By the time of the Second Session of the Quango in 1963 reservations began to be raised by bishops of the Middle Due east nearly the inclusion of this question. The position was taken that either the question will not exist raised at all, or if it were raised, some mention of the Muslims should exist made. Melkite patriarch Maximos IV was amongst those pushing for this latter position.

Early in 1964 Cardinal Bea notified Cardinal Cicognani, President of the Quango's Coordinating Committee, that the Council fathers wanted the Quango to say something nigh the corking monotheistic religions, and in detail nearly Islam. The discipline, however, was deemed to be outside the competence of Bea'southward Secretariat for the Promotion of Christian Unity. Bea expressed willingness to "select some competent people and with them to draw up a draft" to be presented to the Coordinating Committee. At a coming together of the Coordinating Commission on 16–17 Apr Cicognani acknowledged that it would be necessary to speak of the Muslims.[55]

The menses between the first and 2d sessions saw the modify of pontiff from Pope John XXIII to Pope Paul VI, who had been a member of the circle (the Badaliya) of the Islamologist Louis Massignon. Pope Paul VI chose to follow the path recommended by Maximos IV and he therefore established commissions to introduce what would become paragraphs on the Muslims in two different documents, one of them being Nostra aetate, paragraph three, the other existence Lumen gentium, paragraph 16.[56]

The text of the terminal typhoon bore traces of Massignon'due south influence. The reference to Mary, for instance, resulted from the intervention of Monsignor Descuffi, the Latin archbishop of Smyrna with whom Massignon collaborated in reviving the cult of Mary at Smyrna. The commendation of Muslim prayer may reverberate the influence of the Badaliya.[56]

In Lumen gentium, the 2d Vatican Quango declares that the programme of conservancy also includes Muslims, due to their professed monotheism.[57]

Contempo Catholic-Islamic controversies

  • For the controversy surrounding Muslim prayer in Espana, encounter Muslim entrada at Córdoba Cathedral
  • For criticism of interfaith dialogue with Muslims, come across Pierre Claverie#Relations with Islam
  • For the controversy over whether Islam is a religion or a political arrangement, see Raymond Leo Burke#Islam and immigration
  • For the controversy over communication not to marry a Muslim and motility to an Islamic country, see José Policarpo#Marriages with Muslim men
  • For the controversy over whether Catholics may call God "Allah" if they want to, see Titular Roman Catholic Archbishop of Kuala Lumpur v Menteri Dalam Negeri
  • For the controversy over remarks by Pope Benedict Sixteen, see Regensburg lecture and Pope Benedict 16 and Islam

Protestantism and Islam

Protestantism and Islam entered into contact during the 16th century, at a time when Protestant movements in northern Europe coincided with the expansion of the Ottoman Empire in southern Europe. Every bit both were in conflict with the Catholic Holy Roman Empire, numerous exchanges occurred, exploring religious similarities and the possibility of trade and military machine alliances.[58] Relations became more conflictual in the early modern and modern periods, although recent attempts accept been made at rapprochement.[59]

Mormonism and Islam

Mormonism and Islam have been compared to i another ever since the earliest origins of the former in the nineteenth century, often past detractors of one faith or the other—or both.[60] For instance, Joseph Smith, the founding prophet of Mormonism, was referred to as "the mod Mahomet" by the New York Herald,[61] presently after his murder in June 1844. This epithet repeated a comparison that had been made from Smith's earliest career,[62] i that was not intended at the time to be complimentary. Comparison of the Mormon and Muslim prophets still occurs today, sometimes for derogatory or polemical reasons[63] simply also for more scholarly and neutral purposes.[64] While Mormonism and Islam certainly accept many similarities, there are besides pregnant, fundamental differences between the 2 religions. Mormon–Muslim relations have historically been cordial;[65] recent years take seen increasing dialogue betwixt adherents of the two faiths, and cooperation in charitable endeavors, especially in the Middle and Far E.[66]

Christianity and Druze

Christianity and Druze are Abrahamic religions that share a historical traditional connection with some major theological differences. The two faiths share a mutual place of origin in the Middle East, and consider themselves to be monotheistic. Even though the faith originally adult out of Ismaili Islam, Druze do not place as Muslim.[67] [68]

The human relationship between the Druze and Christians has been characterized past harmony and coexistence,[69] [lxx] [71] [72] with amicable relations between the two groups prevailing throughout history, with the exception of some periods, including 1860 Mountain Lebanon civil state of war.[73] [74] Over the centuries a number of the Druze embraced Christianity,[75] [76] [77] [78] such as some of Shihab dynasty members,[79] as well equally the Abi-Lamma clan.[80]

Contact between Christians (members of the Maronite, Eastern Orthodox, Melkite and other churches) and the Unitarian Druze led to the presence of mixed villages and towns in Mount Lebanon, Jabal al-Druze,[81] Galilee, and Mount Carmel. The Maronites and the Druze founded modern Lebanese republic in the early eighteenth century, through the ruling and social system known as the "Maronite-Druze dualism" in Mount Lebanese republic Mutasarrifate.[82]

Christianity does not include belief in reincarnation or the transmigration of the soul, unlike the Druze.[83] Christians engage in evangelism, often through the institution of missions, unlike the Druze who do non accept converts; even marriage exterior the Druze faith is rare and strongly discouraged. Similarities between the Druze and Christians include commonalities in their view of views on matrimony and divorce, equally well every bit belief in the oneness of God and theophany.[83] The Druze faith incorporates some elements of Christianity,[84] [85] and other religious beliefs.

Both faiths give a prominent place to Jesus:[86] [87] Jesus is the central figure of Christianity, and in the Druze faith, Jesus is considered an important prophet of God,[86] [87] being amidst the seven prophets who appeared in unlike periods of history.[88] Both religions venerated John the Baptist,[89] Saint George,[xc] Elijah,[89] and other common figures.

Artistic influences

Islamic art and civilisation accept both influenced and been influenced by Christian art and culture. Some arts accept received such influence strongly, peculiarly religious architecture in the Byzantine and medieval eras[91] [92]

Meet also

  • Ashtiname of Muhammad
  • Chrislam (Yoruba), a syncretist religion
  • Christian influences in Islam
  • Christian philosophy
  • Christianity and other religions
  • Christianity and war
  • Crusades
  • Constantinople
  • Divisions of the world in Islam
  • Islam and other religions
  • Islamic philosophy
  • Islam and state of war
  • Muhammad's views on Christians

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  45. ^ Quran 2:62
  46. ^ Quran v:80–84
  47. ^ "St. John of Damascus: Critique of Islam".
  48. ^ "St. John of Damascus: Critique of Islam".
  49. ^ Theophanes in English, on Mohammed gives an excerpt with all pertinent text as translated past Cyril Mango
  50. ^ The Chronicle of Theophanes Confessor (Byzantine and Most Eastern History Advertizing 284-813). Translated with introduction and commentary by Cyril Mango and Geoffrey Greatrex, Oxford 1997. An updated version of the roger-pearse.com citation.
  51. ^ The Relate of Theophanes Anni Mundi 6095-6305 (A.D. 602-813) a more popularised but less rigorously studied translation of Theophanes chronicles
  52. ^ Goddard, Hugh (i January 2000). A History of Christian-Muslim Relations. Edinburgh University Press. ISBN9780748610099 – via Google Books.
  53. ^ Philip Willan (2002-06-24). "Al-Qaida plot to blow up Bologna church building fresco". The Guardian.
  54. ^ Ayesha Akram (2006-02-11). "What's behind Muslim cartoon outrage". San Francisco Relate.
  55. ^ (History of Vatican 2, pp. 142-43)
  56. ^ a b (Robinson, p. 195)
  57. ^ Lumen gentium, 16 Archived September 6, 2014, at the Wayback Auto
  58. ^ "Monash Arts" (PDF).
  59. ^ "Muslim-Christian Dialogue - Oxford Islamic Studies Online".
  60. ^ Thomas Marsh and Orson Hyde Affidavit, for example; see also PBS's American Prophet: Prologue and Todd J. Harris, A Comparing of Muhammad and Joseph Smith in the Prophetic Pattern Archived 2011-11-14 at the Wayback Machine, a thesis submitted for a Master of Arts degree at Brigham Young Academy in 2007, footnotes on pages one and two.
  61. ^ PBS'south American Prophet: Prologue.
  62. ^ Thomas Marsh and Orson Hyde Affidavit, also Todd J. Harris, A Comparing of Muhammad and Joseph Smith in the Prophetic Pattern Archived 2011-11-14 at the Wayback Machine, a thesis submitted for a Master of Arts degree at Brigham Young University in 2007, footnotes on pages 1 and 2.
  63. ^ See, for case:Joseph Smith and Muhammad: The Similarities, and Eric Johnson,Joseph Smith and Muhammad, a volume published by the "Mormonism Research Ministry building" and offered for sale by the anti-Mormon "Utah Lighthouse Ministries".
  64. ^ Come across, for instance, Todd J. Harris, A Comparison of Muhammad and Joseph Smith in the Prophetic Pattern Archived 2011-11-14 at the Wayback Automobile, a thesis submitted for a Primary of Arts caste at Brigham Immature University in 2007.
  65. ^ Haldane, David (2 April 2008). "U.S. Muslims share friendship, similar values with Mormons" – via LA Times.
  66. ^ Earth Muslim Congress: Mormons and Muslims; Mormon-Muslim Interfaith Ramadan Dinner.
  67. ^ "Are the Druze People Arabs or Muslims? Deciphering Who They Are". Arab America. Arab America. 8 August 2018. Retrieved 13 Apr 2020.
  68. ^ James Lewis (2002). The Encyclopedia of Cults, Sects, and New Religions. Prometheus Books. Retrieved 13 May 2015.
  69. ^ Hazran, Yusri (2013). The Druze Community and the Lebanese State: Between Confrontation and Reconciliation. Routledge. p. 32. ISBN9781317931737. the Druze had been able to live in harmony with the Christian
  70. ^ Artzi, Pinḥas (1984). Confrontation and Coexistence. Bar-Ilan Academy Press. p. 166. ISBN9789652260499. .. Europeans who visited the area during this menses related that the Druze "beloved the Christians more than the other believers," and that they "hate the Turks, the Muslims and the Arabs [Bedouin] with an intense hatred.
  71. ^ CHURCHILL (1862). The Druzes and the Maronites. Montserrat Abbey Library. p. 25. ..the Druzes and Christians lived together in the most perfect harmony and good-volition..
  72. ^ Hobby (1985). Virtually East/South asia Written report. Strange Broadcast Information Service. p. 53. the Druzes and the Christians in the Shuf Mountains in the past lived in consummate harmony..
  73. ^ Fawaz, L.T. (1994). An Occasion for War: Civil Conflict in Lebanon and Damascus in 1860. University of California Press. ISBN9780520087828 . Retrieved 2015-04-16 .
  74. ^ Vocke, Harald (1978). The Lebanese war: its origins and political dimensions. C. Hurst. p. 10. ISBN0-903983-92-iii.
  75. ^ A. Kayyali, Randa (2006). The Arab Americans. Greenwood Publishing Grouping. p. 21. ISBN9780313332197. some Christians (mostly from the Orthodox faith), every bit well as Druze, converted to Protestantism...
  76. ^ A. Kayyali, Randa (2006). The Arab Americans. Greenwood Publishing Group. p. 21. ISBN9780313332197. Many of the Druze have called to deemphasize their indigenous identity, and some accept officially converted to Christianity.
  77. ^ Hobby, Jeneen (2011). Encyclopedia of Cultures and Daily Life. Academy of Philadelphia Press. p. 232. ISBN9781414448916. US Druze settled in small towns and kept a depression contour, joining Protestant churches (usually Presbyterian or Methodist) and oftentimes Americanizing their names..
  78. ^ Granli, Elisabet (2011). "Religious conversion in Syria : Alawite and Druze believers". University of Oslo.
  79. ^ Mishaqa, p. 23.
  80. ^ Gábor Ágoston; Bruce Alan Masters (2009-01-01). Encyclopedia of the Ottoman Empire. Infobase Publishing. p. 530. ISBN978-i-4381-1025-7 . Retrieved 2013-05-25 .
  81. ^ The Druze and Assad: Strategic Bedfellows
  82. ^ Deeb, Marius (2013). Syria, Iran, and Hezbollah: The Unholy Alliance and Its War on Lebanon. Hoover Press. ISBN9780817916664. the Maronites and the Druze, who founded Lebanon in the early eighteenth century.
  83. ^ a b Nisan, Mordechai (2002), Minorities in the Center Due east: a history of struggle and self-expression (2nd, illustrated ed.), McFarland, p. 95, ISBN978-0-7864-1375-1 , retrieved 4 April 2012
  84. ^ Quilliam, Neil (1999). Syria and the New World Guild. Michigan University press. p. 42. ISBN9780863722493.
  85. ^ The New Encyclopaedia Britannica. Encyclopaedia Britannica. 1992. p. 237. ISBN9780852295533. Druze religious beliefs developed out of Isma'ill teachings. Diverse Jewish, Christian, Gnostic, Neoplatonic, and Iranian elements, still, are combined under a doctrine of strict monotheism.
  86. ^ a b Hitti, Philip Thousand. (1928). The Origins of the Druze People and Faith: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN9781465546623.
  87. ^ a b Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Condition. Michigan University printing. p. 17. ISBN9781903900369.
  88. ^ A Political and Economical Dictionary of the Center Eastward. Routledge. 2013. ISBN9781135355616. ...Druze believe in seven prophets: Adam, Noah, Abraham, Moses, Jesus, Muhammad, and Muhammad ibn Ismail advertizing-Darazi..
  89. ^ a b Swayd, Samy (2015). Historical Dictionary of the Druzes. Rowman & Littlefield. p. 77. ISBN978-1442246171.
  90. ^ Murphy-O'Connor, Jerome (2008). The Holy Country: An Oxford Archaeological Guide from Earliest Times to 1700. OUP Oxford. p. 205. ISBN9780191647666.
  91. ^ Moffett, Marian; Fazio, Michael W.; Wodehouse, Lawrence (1 January 2004). A World History of Architecture. McGraw-Hill. ISBN9780071417518 – via Google Books.
  92. ^ Swartley, Keith E. (ane January 2005). Encountering the World of Islam. Biblica. ISBN9781932805246 – via Google Books.

Further reading

  • Abdiyah Akbar Abdul-Haqq, Sharing Your [Christian] Faith with a Muslim, Minneapolis: Bethany House Publishers, 1980. ISBN 0-87123-553-6
  • Giulio Basetti-Sani, The Koran in the Lite of Christ: a Christian Interpretation of the Sacred Book of Islam, trans. by W. Russell-Carroll and Bede Dauphinee, Chicago, Sick.: Franciscan Herald Press, 1977. ISBN 0-8199-0713-8
  • Roger Arnaldez, Jésus: Fils de Marie, prophète de l'Islam, coll. Jésus et Jésus-Christ, no 13, Paris: Desclée, 1980. ISBN two-7189-0186-1
  • Kenneth Cragg, The Phone call of the Minaret, Tertiary ed., Oxford: Oneworld [sic] Publications, 2000, xv, 358 p. ISBN i-85168-210-4
  • Maria Jaoudi, Christian & Islamic Spirituality: Sharing a Journey, Mahwah, North.J.: Paulist Press, 1992. iii, 103 p. ISBN 0-8091-3426-eight
  • Jane Dammen McAuliffe, Qur'anic Christians: An Analysis of Classical and Modern Exegesis, Cambridge: Cambridge Academy Printing, 1991. ISBN 0-521-36470-i
  • Frithjof Schuon, Christianity/Islam: Essays on Esoteric Ecumenicism, in series, The Library of Traditional Wisdom, Bloomington, Ind.: Globe Wisdom Books, cop. 1985. vii, 270 p. N.B.: Trans. from French. ISBN 0-941532-05-4; the ISBN on the verso of the t.p. surely is erroneous.
  • Marking D. Siljander and John David Isle of mann, A Mortiferous Misunderstanding: a Congressman'southward Quest to Span the Muslim-Christian Split up, New York: Harper One, 2008. ISBN 978-0-06-143828-8.
  • Robert Spencer, Not Peace But a Sword: The Great Chasm Between Christianity and Islam. Cosmic Answers. March 25, 2013. ISBN 978-1938983283.
  • Thomas, David, Muhammad in Medieval Christian-Muslim Relations (Medieval Islam), in Muhammad in History, Idea, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014, Vol. I, pp. 392–400. 1610691776

External links

  • Hasib Sabbagh: A Legacy of Understanding from the Dean Peter Krogh Foreign Affairs Digital Athenaeum
  • "I'm Right, You're Incorrect, Get to Hell" – Religions and the coming together of civilization past Bernard Lewis
  • Islam & Christianity (IRAN & GEORGIA) News Photos

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Source: https://en.wikipedia.org/wiki/Christianity_and_Islam

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