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Born Again Christian Reads Quran for Wisdom Is Fake

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Relationship between Christianity and Islam

Christianity and Islam are the 2 largest religions in the world, with ii.6 billion and 1.9 billion adherents, respectively.[1] Both religions are considered as Abrahamic, and are monotheistic, originating in the Center East.

Christianity developed out of 2nd Temple Judaism in the 1st century CE. It is founded on the life, teachings, decease, and resurrection of Jesus Christ, and those who follow it are called Christians.[two] Islam developed in the 7th century CE. Islam, founded on the teachings of Muhammad as an expression of surrender to the will of God. Those who follow it are called Muslims which means "submitter to God".[3] [iv]

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

Islam considers Jesus to be 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 (Standard arabic for "the Gospel").[five] [six] [seven] Christianity also believes Jesus to be the Messiah prophesied in the Hebrew scriptures. Notwithstanding, far more central to the Christian religion is that Jesus is the incarnated God, specifically, i of the hypostases of the Triune God, God the Son. Belief in Jesus is a fundamental part of both Christian and Islamic theology.

Christianity and Islam have 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 contradistinct to class the Christian New Testament. Christians, on the contrary, do not have a univocal agreement of the Quran, though most believe that it is fabricated or apocryphal work. There are similarities in both texts, such as accounts of the life and works of Jesus and the virgin nativity of Jesus through Mary; yet still, some Biblical and Quranic accounts of these events differ.

Similarities and differences

The discussion about 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.[ commendation needed ] A greater problem is that "worships x" is what analytic philosophers, similar Peter van Inwage, a leading professor in the philosophy of religion, label an "intensional (as opposed to extensional) context", where the term "x" does not have to refer to anything at all (as in, e.k., "Jason worships Zeus"). In an "intensional context" co-referring terms cannot exist replaced without affecting the truth value of the statement. For example, even though "Jupiter" may refer to the same entity as "Zeus", still Jason, a Greek, does not worship Jupiter and may non fifty-fifty be aware of the Roman deity. So it cannot be said that "Abdul," a Muslim, worships Yahweh, even if Yahweh and Allah are co-referring names.[8] [9]

Scriptures

The Christian Bible is made up of the Old Testament and the New Testament. The Old Testament was written over a period of two millennia prior to the nascence of Christ. The New Testament was written in the decades following the decease of Christ. Historically, Christians universally believed that the entire Bible was the divinely inspired Word of God. However, the rise of higher criticism during the Enlightenment has led to a diversity of views concerning the authority and inerrancy of the Bible in different denominations. Christians consider the Quran to exist a not-divine set up of texts.

The Bible (left) and the Quran (right)

The Quran dates from the early 7th century, or decades thereafter. Muslims believe it was revealed to Muhammad, gradually over a period of approximately 23 years, beginning on 22 December 609,[10] when Muhammad was xl, and concluding in 632, the year of his death.[11] [12] [thirteen] 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] [15] [16] Muslims believe that Jesus was given the Injil (Greek evangel, or Gospel) past 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 just revealed book that has been protected by God from distortion or abuse,[17] being 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 built-in to Mary, a virgin.[19] They both also believe that Jesus is the Messiah.[19] Withal, they differ on other key problems regarding Jesus. Christians believe that Jesus was the incarnated Son of God, divine, and sinless. Islam teaches that Jesus was one of the most important prophets of God, but not the Son of God, not divine, and not part of the Trinity. Rather, Muslims believe the creation of Jesus was similar to the cosmos of Adam (Adem).

Christianity and Islam too differ in their primal views related to the crucifixion and resurrection of Jesus. Christianity teaches that Jesus was condemned to expiry past the Sanhedrin and the Roman prefect Pontius Pilate, crucified, and afterwards 3 days, resurrected. Islam teaches that Jesus was a man prophet who, like the other prophets, tried to bring his people to worship God, termed Tawhid. Muslims also believe that Jesus was condemned to crucifixion and and 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 Second Coming of Jesus. Christianity does not state where volition Jesus return, while the Hadith in Islam states that Jesus volition return at a white minaret at the east of Damascus (believed to be the Minaret of Isa in the Umayyad Mosque), and will pray behind 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 and then dominion for 1,000 years, while Muslims believe Jesus will dominion for forty 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 angel Gabriel (Jibril),[23] [24] gradually over a period of approximately 23 years, first on 22 December 609,[25] when Muhammad was forty, and concluding in 632, the year of his death.[26] [12] [thirteen] Muslims regard the Quran as the almost important phenomenon of Muhammad, a proof of his prophethood,[27] and the culmination of a series of divine messages that started with the letters revealed to Adam and concluded with Muhammad. Muslims also believe that the reference to the Paraclete in the Bible is a prophecy of the coming of Muhammad.[28] [29]

Muslims revere Muhammad as the apotheosis of the perfect believer and accept his actions and sayings as a model of ideal conduct. Unlike Jesus, who Christians believe was God'south son, Muhammad was a mortal, admitting with boggling qualities. Today many Muslims believe that it is wrong to stand for Muhammad, but this was not ever the example. At various times and places pious Muslims represented Muhammad although they never worshiped these images.[30]

During the lifetime of Muhammad, he had many interactions with Christians. One of the start Christians who met Muhammad was Waraqah ibn Nawfal, a Christian priest of ancient Arabia. He was one of the first hanifs to believe in the prophecy of Muhammad.[31] Muhammad also met the Najrani Christians and fabricated peace with them.[32] [33] One of the primeval recorded annotate of a Christian reaction to Muhammad can be dated to just a few years later Muhammad'south death. As stories of the Arab prophet spread to Christian Syria, an old man who was asked about the "prophet who has appeared with the Saracens" responded: "He is simulated, for the prophets do not come armed with a sword."[34]

God

In Christianity, the most common name of God is Yahweh. In Islam, the nigh common proper name of God is Allah, similar to Eloah in the Old Testament. The vast majority of the globe's Christians attach to the doctrine of the Trinity, which in creedal formulations states that God is three hypostases (the Father, the Son and the Spirit) in one 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 accept certainly disbelieved who say, "Allah is the tertiary of three." And in that location is no god except one God. And if they practise not desist from what they are saying, in that location will surely agonize the disbelievers amongst them a painful penalisation."[38] Islam has the concept of Tawhid which is the concept of a unmarried, indivisible God, who has no partners.[39]

The Holy Spirit

Christians and Muslims have differing views about the Holy Spirit. Most Christians believe that the Holy Spirit is God, and the 3rd member of the Trinity. In Islam, the Holy Spirit is more often than not believed to be 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] Near Muslims believe that the reference to the Paraclete is a prophecy of the coming of Muhammad.[42]

One of the key verses apropos the Paraclete is John 16:7:

"Even so I tell you the truth: It is expedient for yous that I go away; for if I become not away, the Comforter will not come unto you; but if I become, I will send him unto yous."

Salvation

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

The Church's relationship with the Muslims. "The plan of conservancy likewise includes those who admit the Creator, in the first place amongst whom are the Muslims; these profess to agree the organized religion of Abraham, and together with usa they adore the one, merciful God, mankind's estimate on the last solar day."

— Catechism of the Catholic Church building [43]

Protestant theology mostly emphasizes the necessity of faith in Jesus every bit a savior in order for salvation. Muslims may receive salvation in theologies relating to Universal reconciliation, but volition non co-ordinate to most Protestant theologies based on justification through faith:

"The start and principal commodity is this: Jesus Christ, our God and Lord, died for our sins and was raised over again for our justification (Romans 3:24-25). He lonely is the Lamb of God who takes away the sins of the world (John 1:29), and God has laid on Him the iniquity of us all (Isaiah 53:six). All have 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 exist otherwise caused or grasped by whatsoever work, law or merit. Therefore, it is clear and certain that this faith solitary justifies united states ... Zip of this article can be yielded or surrendered, even though heaven and earth and everything else falls (Marking xiii:31)."

The Quran explicitly promises salvation for all those righteous Christians who were there before the arrival 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 Day and doeth correct – surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.

The Quran also makes it clear that the Christians volition be nearest in dearest to those who follow the Quran and praises Christians for being apprehensive and wise:

And one thousand wilt find the nearest of them in affection to those who believe (to exist) those who say: Lo! Nosotros are Christians. That is considering in that location are amongst them priests and monks and because they are not proud. When they listen to that which hath been revealed unto the messengers, chiliad seest their eyes overflow with tears because of their recognition of the Truth. They say: Our Lord, we believe. Inscribe us every bit among the witnesses.
How should we not believe in Allah and that which hath come up unto u.s. of the Truth. And (how should we not) promise that our Lord will bring the states in along with righteous folk?
Allah hath rewarded them for that their maxim – Gardens underneath which rivers menstruum, wherein they volition bide forever. That is the advantage 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 Comedy by Gustave Doré. During the Middle Ages, Islam was often seen as a Christological heresy and Muhammad every bit a imitation 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'southward opinion, its failure to live upwards to fifty-fifty the near basic scrutiny. The piece of work is not exclusively concerned with the Ismaelites (a name for the Muslims as they claimed to have descended from Ismael) but all heresy. The Fount of Knowledge references several suras straight oft with apparent incredulity.

From that fourth dimension to the present a faux prophet named Mohammed has appeared in their midst. This man, after having chanced upon the Old and New Testaments and likewise, it seems, having conversed with an Arian monk, devised his own heresy. And so, having insinuated himself into the adept graces of the people by a show of seeming piety, he gave out that a certain book had been sent down to him from heaven. He had set up down 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. Merely when nosotros ask: 'And who is there to bear witness that God gave him the book? And which of the prophets foretold that such a prophet would rise up?' – they are at a loss. And we remark that Moses received the Constabulary on Mount Sinai, with God appearing in the sight of all the people in cloud, and burn down, and darkness, and storm. And we say that all the Prophets from Moses on downwards foretold the coming of Christ and how Christ God (and incarnate Son of God) was to come and to be crucified and die and rising again, and how He was to exist the judge of the living and dead. And then, when we say: 'How is information technology that this prophet of yours did not come in the same way, with others bearing witness to him? And how is it that God did not in your presence present this homo with the book to which you lot refer, fifty-fifty as He gave the Law to Moses, with the people looking on and the mount smoking, so that you, besides, might have certainty?' – they answer that God does equally He pleases. 'This,' we say, 'Nosotros know, just we are request how the book came down to your prophet.' Then they answer that the book came down to him while he was comatose.[48]

Theophanes the Confessor

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

At the beginning 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 1 they thought him to be, ... 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 likewise affected with epilepsy. When his wife became aware of this, she was greatly distressed, inasmuch as she, a noblewoman, had married a man such every bit he, who was not just poor, but also an epileptic. He tried deceitfully to placate her by saying, 'I go along seeing a vision of a sure angel called Gabriel, and being unable to bear his sight, I faint and autumn 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 upwards Nicetas' view:

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

Goddard further argues that Nicetas demonstrates in his work a knowledge of the unabridged Quran, including an extensive knowledge of Suras 2-xviii. Nicetas account from behind the Byzantine frontier manifestly set a potent precedent for after writing both in tone and points of argument.

Vocal of Roland

The author(south) of the 11th century Song of Roland manifestly had little actual cognition of Islam. As depicted in this epic poem, Muslims erect statues of Mohammed and worship them, and Mohammed is part 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 Religion, appears to reflect misconceptions prevalent in Western Christian society at the fourth dimension.

The Divine Comedy

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

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

Catholic Church and Islam

2d Vatican Quango and Nostra aetate

The question of Islam was non on the agenda when Nostra aetate was first drafted, or fifty-fifty at the opening of the 2nd Vatican Council. Still, as in the example of the question of Judaism, several events came together over again to prompt a consideration of Islam. By the time of the Second Session of the Council in 1963 reservations began to be raised by bishops of the Middle East about the inclusion of this question. The position was taken that either the question will non be raised at all, or if it were raised, some mention of the Muslims should be made. Melkite patriarch Maximos IV was among those pushing for this latter position.

Early in 1964 Central Bea notified Fundamental Cicognani, President of the Quango's Coordinating Commission, that the Council fathers wanted the Council to say something about the groovy monotheistic religions, and in item about Islam. The subject field, even so, was deemed to be exterior the competence of Bea's Secretariat for the Promotion of Christian Unity. Bea expressed willingness to "select some competent people and with them to depict upward a draft" to be presented to the Analogous Commission. At a meeting of the Analogous Committee on sixteen–17 April Cicognani acknowledged that it would be necessary to speak of the Muslims.[55]

The period between the outset and second sessions saw the change of pontiff from Pope John XXIII to Pope Paul Half dozen, who had been a member of the circumvolve (the Badaliya) of the Islamologist Louis Massignon. Pope Paul Six chose to follow the path recommended by Maximos Four 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 being Lumen gentium, paragraph 16.[56]

The text of the final draft bore traces of Massignon's influence. The reference to Mary, for example, 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 reflect the influence of the Badaliya.[56]

In Lumen gentium, the 2nd Vatican Council declares that the plan of salvation also includes Muslims, due to their professed monotheism.[57]

Recent Catholic-Islamic controversies

  • For the controversy surrounding Muslim prayer in Spain, see Muslim entrada at Córdoba Cathedral
  • For criticism of interfaith dialogue with Muslims, see Pierre Claverie#Relations with Islam
  • For the controversy over whether Islam is a faith or a political system, see Raymond Leo Burke#Islam and immigration
  • For the controversy over advice not to marry a Muslim and motion to an Islamic land, see José Policarpo#Marriages with Muslim men
  • For the controversy over whether Catholics may call God "Allah" if they want to, see Titular Roman Cosmic Archbishop of Kuala Lumpur v Menteri Dalam Negeri
  • For the controversy over remarks by Pope Benedict Sixteen, see Regensburg lecture and Pope Benedict XVI 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. As both were in conflict with the Catholic Holy Roman Empire, numerous exchanges occurred, exploring religious similarities and the possibility of merchandise and armed services alliances.[58] Relations became more than conflictual in the early on modern and modern periods, although recent attempts have been made at rapprochement.[59]

Mormonism and Islam

Mormonism and Islam have been compared to ane another ever since the earliest origins of the erstwhile in the nineteenth century, often by detractors of 1 religion or the other—or both.[threescore] For instance, Joseph Smith, the founding prophet of Mormonism, was referred to as "the modern Mahomet" by the New York Herald,[61] before long later on his murder in June 1844. This epithet repeated a comparison that had been made from Smith's earliest career,[62] one that was not intended at the fourth dimension to be complimentary. Comparison of the Mormon and Muslim prophets notwithstanding occurs today, sometimes for derogatory or polemical reasons[63] merely also for more scholarly and neutral purposes.[64] While Mormonism and Islam certainly have many similarities, in that location are also significant, fundamental differences between the two religions. Mormon–Muslim relations have historically been cordial;[65] recent years have seen increasing dialogue betwixt adherents of the two faiths, and cooperation in charitable endeavors, especially in the Eye and Far East.[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 common place of origin in the Middle East, and consider themselves to exist monotheistic. Fifty-fifty though the religion originally developed out of Ismaili Islam, Druze practice not identify every bit Muslim.[67] [68]

The relationship between the Druze and Christians has been characterized by harmony and coexistence,[69] [70] [71] [72] with amicable relations between the two groups prevailing throughout history, with the exception of some periods, including 1860 Mount Lebanon ceremonious war.[73] [74] Over the centuries a number of the Druze embraced Christianity,[75] [76] [77] [78] such equally some of Shihab dynasty members,[79] as well every bit 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 Mountain Carmel. The Maronites and the Druze founded modernistic Lebanon in the early eighteenth century, through the ruling and social organization known as the "Maronite-Druze dualism" in Mount Lebanon Mutasarrifate.[82]

Christianity does not include belief in reincarnation or the transmigration of the soul, different the Druze.[83] Christians engage in evangelism, often through the institution of missions, unlike the Druze who exercise not 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 marriage and divorce, as well as conventionalities 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 organized religion, Jesus is considered an of import prophet of God,[86] [87] existence among the seven prophets who appeared in dissimilar periods of history.[88] Both religions venerated John the Baptist,[89] Saint George,[90] Elijah,[89] and other common figures.

Artistic influences

Islamic art and culture take both influenced and been influenced by Christian art and civilization. Some arts have received such influence strongly, specially religious compages in the Byzantine and medieval eras[91] [92]

See also

  • Ashtiname of Muhammad
  • Chrislam (Yoruba), a syncretist organized 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 war
  • Muhammad's views on Christians

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  46. ^ Quran 5:fourscore–84
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  48. ^ "St. John of Damascus: Critique of Islam".
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  56. ^ a b (Robinson, p. 195)
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Farther reading

  • Abdiyah Akbar Abdul-Haqq, Sharing Your [Christian] Religion with a Muslim, Minneapolis: Bethany Business firm Publishers, 1980. ISBN 0-87123-553-vi
  • Giulio Basetti-Sani, The Koran in the Low-cal of Christ: a Christian Estimation 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 2-7189-0186-i
  • Kenneth Cragg, The Call of the Minaret, 3rd ed., Oxford: Oneworld [sic] Publications, 2000, fifteen, 358 p. ISBN one-85168-210-4
  • Maria Jaoudi, Christian & Islamic Spirituality: Sharing a Journeying, Mahwah, N.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 University Printing, 1991. ISBN 0-521-36470-one
  • Frithjof Schuon, Christianity/Islam: Essays on Esoteric Ecumenicism, in series, The Library of Traditional Wisdom, Bloomington, Ind.: Earth Wisdom Books, cop. 1985. vii, 270 p. North.B.: Trans. from French. ISBN 0-941532-05-four; the ISBN on the verso of the t.p. surely is erroneous.
  • Mark D. Siljander and John David Mann, A Deadly Misunderstanding: a Congressman's Quest to Span the Muslim-Christian Divide, New York: Harper One, 2008. ISBN 978-0-06-143828-viii.
  • Robert Spencer, Not Peace But a Sword: The Bully Chasm Between Christianity and Islam. Catholic Answers. March 25, 2013. ISBN 978-1938983283.
  • Thomas, David, Muhammad in Medieval Christian-Muslim Relations (Medieval Islam), in Muhammad in History, Thought, 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 Archives
  • "I'm Right, You're Wrong, Go to Hell" – Religions and the meeting of civilisation 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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