Aren't All Religions the Same?
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Acknowledging the Supernatural View of the Bible: Is Yahweh the only God?
Acknowledging the Supernatural View of the Bible: Is Yahweh the only God?
Compare to and
6 Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god.
7 Who is like me? Let him proclaim it.
Let him declare and set it before me,
since I appointed an ancient people.
Let them declare what is to come, and what will happen.
8 Fear not, nor be afraid;
have I not told you from of old and declared it?
And you are my witnesses!
Is there a God besides me?
There is no Rock; I know not any.”
6 Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god.
7 Who is like me? Let him proclaim it.
Let him declare and set it before me,
since I appointed an ancient people.
Let them declare what is to come, and what will happen.
8 Fear not, nor be afraid;
have I not told you from of old and declared it?
And you are my witnesses!
Is there a God besides me?
There is no Rock; I know not any.”
1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
2 “How long will you judge unjustly
and show partiality to the wicked? Selah
3 Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
4 Rescue the weak and the needy;
deliver them from the hand of the wicked.”
5 They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.
6 I said, “You are gods,
sons of the Most High, all of you;
7 nevertheless, like men you shall die,
and fall like any prince.”
8 Arise, O God, judge the earth;
for you shall inherit all the nations!
1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
2 “How long will you judge unjustly
and show partiality to the wicked? Selah
3 Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
4 Rescue the weak and the needy;
deliver them from the hand of the wicked.”
5 They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.
6 I said, “You are gods,
sons of the Most High, all of you;
7 nevertheless, like men you shall die,
and fall like any prince.”
8 Arise, O God, judge the earth;
for you shall inherit all the nations!
17 They sacrificed to demons that were no gods,
to gods they had never known,
to new gods that had come recently,
whom your fathers had never dreaded.
Psalm 82:1 is especially interesting since elohim occurs twice in that single verse. In Psalm 82:1, the first elohim must be singular, since the Hebrew grammar has the word as the subject of a singular verbal form (“stands”). The second elohim must be plural, since the preposition in front of it (“in the midst p 27 of”) requires more than one. You can’t be “in the midst of” one. The preposition calls for a group—as does the earlier noun, assembly. The meaning of the verse is inescapable: The singular elohim of Israel presides over an assembly of elohim.
Word Study: Elohim and Elim
Word Study: Elohim and Elim
Faithlife Study Bible Understanding Israelite Monotheism
The Gods of the Old Testament
The writers of the OT primarily use two plural nouns for a plurality of gods: elohim and elim. Here is a sampling of the many passages in which these terms occur.
elohim
elim
Deut 32:17; Pss 82:1; 86:8; 95:3; 96:4; 97:7, 9; 136.2; 138:1
Exod 15:11; Psa 89:5–7 [Heb: vv. 6–8]; Psa 29:1
Deuteronomy 32:17 describes the gods (elohim) worshiping in disobedience as “demons” (shedim, low-ranking divine beings known in other ancient Near Eastern texts). They are not merely idols of wood and stone. Elsewhere in Deuteronomy, the writer describes these “other gods” (acherim elohim) as the heavenly host (Deut 17:3). And the same heavenly host terminology also is used in references to actual spirit beings assembled in Yahweh’s presence (1 Kgs 22:19–23). Deuteronomy 4:19–20 and its explicit parallel, Deut 32:8–9, together demonstrate that the heavenly host terminology designates more than celestial objects:
Lest you lift up your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, whom the LORD your God has allotted to all the peoples under the whole heaven. But the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be a people of his own inheritance, as you are this day (Deut 4:19–20).
These celestial objects are the gods of Deut 17:3 and 32:17. In Deut 32:8–9, the writer of Deuteronomy calls them “sons of God.”
When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the LORD’s portion is his people, Jacob his allotted heritage (Deut 32:8–9).
Deuteronomy 32:8 describes Yahweh’s dispersal of the nations at Babel and his resultant disinheriting of those nations, giving them over to other, lesser gods (elohim). Psalm 82, in turn, describes Yahweh’s end-times punishment of these gods for their corrupt rule of the nations. These passages are central to the OT‘s explanation for the existence of other nations’ pantheons.
The starry host description of Deut 4:19–20 also occurs in Job 38:7, which refers to the presence of the “sons of God” at the creation of the foundations of the earth. “Sons of God” is a common designation for divine beings (compare Job 1:6; 2:1), and in Psa 82:6, the psalmist explicitly refers to the “sons of the Most High” as gods (elohim, compare Pss 82:1; 89:5–7).
A. The Hebrew text of the OT uses the term elohim to refer to five different entities—even though this distinction is rarely clear in English translations:
B. Yahweh, the God of Israel (more than 2,000 times)
C. The gods of Yahweh’s heavenly council, both loyal and disloyal (Pss 82; 89; compare Deut 32:8–9, 43; Psa 58:11)
D. The gods of foreign nations (e.g., 1 Kgs 11:33)
E. Demons (Deut 32:17)
F. Spirits of dead people (1 Sam 28:13)
G. Angels (see note on Gen 35:7)
The writers of the OT primarily use two plural nouns for a plurality of gods: elohim and elim.
Old Testament affirmations such as (“Hear, O Israel, Yahweh our God is one”) and the prophets’ repeated statements that “there is none besides Yahweh,” can easily lead to the assumption that the OT Israelites did not believe in the existence of other gods. According to this assumption, the definition of monotheism rules out the existence of other gods. In light of many OT passages, these assumptions cannot be sustained. Rather than producing contradictions within the biblical text, these passages that are often set aside demonstrate how godly Israelites thought about Yahweh and provide a more accurate picture of Israelite monotheism.
The Gods of the Old Testament
The writers of the OT primarily use two plural nouns for a plurality of gods: elohim and elim. Here is a sampling of the many passages in which these terms occur.
elohim
Faithlife Study Bible Understanding Israelite Monotheism
If the biblical writers could use elohim to refer to entities besides the God of Israel, then they did not equate the term “god” with only one entity. The biblical writers knew there was more than one elohim because they did not reserve the term only for the God of Israel: The faith of the biblical writers allowed for the existence of other gods (elohim). This also means that the modern term “monotheism” does not accurately capture the beliefs of the biblical writers. This disconnect is caused by the desire of modern readers to reserve the word god for one being, whereas the biblical writers did not necessarily share this desire.
elim
; ;
describes the gods (elohim) worshiping in disobedience as “demons” (shedim, low-ranking divine beings known in other ancient Near Eastern texts). They are not merely idols of wood and stone.
19 And Micaiah said, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left; 20 and the Lord said, ‘Who will entice Ahab, that he may go up and fall at Ramoth-gilead?’ And one said one thing, and another said another. 21 Then a spirit came forward and stood before the Lord, saying, ‘I will entice him.’ 22 And the Lord said to him, ‘By what means?’ And he said, ‘I will go out, and will be a lying spirit in the mouth of all his prophets.’ And he said, ‘You are to entice him, and you shall succeed; go out and do so.’ 23 Now therefore behold, the Lord has put a lying spirit in the mouth of all these your prophets; the Lord has declared disaster for you.”
Lest you lift up your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, whom the LORD your God has allotted to all the peoples under the whole heaven. But the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be a people of his own inheritance, as you are this day ().
These celestial objects are the gods of and 32:17. In , the writer of Deuteronomy calls them “sons of God.”
When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the LORD’s portion is his people, Jacob his allotted heritage ().
describes Yahweh’s dispersal of the nations at Babel and his resultant disinheriting of those nations, giving them over to other, lesser gods (elohim). , in turn, describes Yahweh’s end-times punishment of these gods for their corrupt rule of the nations. These passages are central to the OT‘s explanation for the existence of other nations’ pantheons.
8 When the Most High gave to the nations their inheritance,
when he divided mankind,
he fixed the borders of the peoples
according to the number of the sons of God.
A Psalm of Asaph.
1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
2 “How long will you judge unjustly
and show partiality to the wicked? Selah
3 Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
4 Rescue the weak and the needy;
deliver them from the hand of the wicked.”
5 They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.
6 I said, “You are gods,
sons of the Most High, all of you;
7 nevertheless, like men you shall die,
and fall like any prince.”
8 Arise, O God, judge the earth;
for you shall inherit all the nations!
The starry host description occurs in , which refers to the presence of the “sons of God” at the creation of the foundations of the earth.
4 “Where were you when I laid the foundation of the earth?
Tell me, if you have understanding.
5 Who determined its measurements—surely you know!
Or who stretched the line upon it?
6 On what were its bases sunk,
or who laid its cornerstone,
7 when the morning stars sang together
and all the sons of God shouted for joy?
When God laid the foundations of the earth, the “sons of God” were there, shouting for joy. But who are the sons of God? Obviously, they aren’t humans. This is before the creation of the world.
7 when the morning stars sang together
and all the sons of God shouted for joy?
In the ancient Semitic world, sons of God (Hebrew: beney elohim) is a phrase used to identify divine beings with higher-level responsibilities or jurisdictions. The term angel (Hebrew: malʾak) describes an important but still lesser task: delivering messages.
A. The Hebrew text of the OT uses the term elohim to refer to five different entities—even though this distinction is rarely clear in English translations:
B. Yahweh, the God of Israel (more than 2,000 times)
C. The gods of Yahweh’s heavenly council, both loyal and disloyal (; ; compare , ; )
D. The gods of foreign nations (e.g., )
33 because they have forsaken me and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the Ammonites, and they have not walked in my ways, doing what is right in my sight and keeping my statutes and my rules, as David his father did.
E. Demons ()
17 They sacrificed to demons that were no gods,
to gods they had never known,
to new gods that had come recently,
whom your fathers had never dreaded.
F. Spirits of dead people ()
13 The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.”
G. Angel of Yahweh
15 And he blessed Joseph and said,
“The God before whom my fathers Abraham and Isaac walked,
the God who has been my shepherd all my life long to this day,
16 the angel who has redeemed me from all evil, bless the boys;
and in them let my name be carried on, and the name of my fathers Abraham and Isaac;
and let them grow into a multitude in the midst of the earth.”
7 and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother.
7 and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother.
If the biblical writers could use elohim to refer to entities besides the God of Israel, then they did not equate the term “god” with only one entity.
The biblical writers knew there was more than one elohim because they did not reserve the term only for the God of Israel: The faith of the biblical writers allowed for the existence of other gods (elohim).
The Uniqueness of Yahweh
The Uniqueness of Yahweh
What the biblical writers say about Yahweh—they never say about another elohim. The biblical writers speak of Yahweh in ways that telegraph their belief in his uniqueness and incomparability:
“Who is like you among the gods [elim], Yahweh?” ()
“ ‘What god [el] is there in the heaven or on the earth who can do according to your works and according to your mighty deeds?’ ” ()
“O Yahweh, God of Israel, there is no god [elohim] like you in the heavens above or on the earth beneath” ().
For you, O Yahweh, are most high over all the earth.
You are highly exalted above all gods [elohim] ().
With All of the Different Religions, How Can I Know Which One Is Correct?
With All of the Different Religions, How Can I Know Which One Is Correct?
Testing various truth claims using a good framework:
This being the case, why should theology—the study of God—be any different? Why believe it can be approached in a haphazard and undisciplined way and still yield right conclusions? Unfortunately, this is the approach many take, and this is one of the reasons why so many religions exist. That said, we now return to the question of how to reach truthful conclusions about God. What systematic approach should be used? First, we need to establish a framework for testing various truth claims, and then we need a roadmap to follow to reach a right conclusion. Here is a good framework to use:
1. Logical consistency—the claims of a belief system must logically cohere to each other and not contradict in any way. As an example, the end goal of Buddhism is to rid oneself of all desires. Yet, one must have a desire to rid oneself of all desires, which is a contradictory and illogical principle.
2. Empirical adequacy—is there evidence to support the belief system? For example, Mormons teach that Jesus visited North America. Yet there is absolutely no proof, archaeological or otherwise, to support such a claim.
3. Existential relevancy—the belief system should address the big questions of life described below and the teachings should be accurately reflected in the world in which we live.
The above framework will answer the four big questions of life:
1. Origin—where did we come from?
2. Ethics—how should we live?
3. Meaning—what is the purpose for life?
4. Destiny—where is mankind heading?
Law of Non-Contradiction
Law of Non-Contradiction
1. Does absolute truth exist? 2. Do reason and religion mix? 3. Does God exist? 4. Can God be known? 5. Is Jesus God? 6. Does God care about me?
First we need to know if absolute truth exists. If it does not, then we really cannot be sure of anything (spiritual or not), and we end up either an agnostic, unsure if we can really know anything, or a pluralist, accepting every position because we are not sure which, if any, is right.
Absolute truth is defined as that which matches reality, that which corresponds to its object, telling it like it is. Some say there is no such thing as absolute truth, but taking such a position becomes self-defeating. For example, the relativist says, “All truth is relative,” yet one must ask: is that statement absolutely true? If so, then absolute truth exists; if not, then why consider it? Postmodernism affirms no truth, yet it affirms at least one absolute truth: postmodernism is true. In the end, absolute truth becomes undeniable.
Further, absolute truth is naturally narrow and excludes its opposite. Two plus two equals four, with no other answer being possible. This point becomes critical as different belief systems and worldviews are compared. If one belief system has components that are proven true, then any competing belief system with contrary claims must be false. Also, we must keep in mind that absolute truth is not impacted by sincerity and desire. No matter how sincerely someone embraces a lie, it is still a lie. And no desire in the world can make something true that is false.
The answer of question one is that absolute truth exists. This being the case, agnosticism, postmodernism, relativism, and skepticism are all false positions.
Islam and Judaism claim that Jesus is not God, whereas Christianity claims He is. One of the core laws of logic is the law of non-contradiction, which says something cannot be both “A” and “non-A” at the same time and in the same sense. Applying this law to the claims Judaism, Islam, and Christianity means that one is right and the other two are wrong.
For example, Islam and Judaism claim that Jesus is not God, whereas Christianity claims He is. One of the core laws of logic is the law of non-contradiction, which says something cannot be both “A” and “non-A” at the same time and in the same sense. Applying this law to the claims Judaism, Islam, and Christianity means that one is right and the other two are wrong. Jesus cannot be both God and not God. Used properly, logic is a potent weapon against pluralism because it clearly demonstrates that contrary truth claims cannot both be true. This understanding topples the whole “true for you but not for me” mindset.
Jesus cannot be both God and not God. Used properly, logic is a potent weapon against pluralism because it clearly demonstrates that contrary truth claims cannot both be true. This understanding topples the whole “true for you but not for me” mindset.
The conclusion is that you can use reason and logic in matters of religion. That being the case, pluralism (the belief that all truth claims are equally true and valid) is ruled out because it is illogical and contradictory to believe that diametrically opposing truth claims can both be right.
Can we know God? At this point, the need for religion is replaced by something more important—the need for revelation. If mankind is to know this God well, it is up to God to reveal Himself to His creation.
Something exists. You do not get something from nothing. Therefore, a necessary and eternal Being exists.
You cannot deny you exist because you have to exist in order to deny your own existence (which is self-defeating), so the first premise above is true. No one has ever demonstrated that something can come from nothing unless they redefine what ‘nothing’ is, so the second premise rings true. Therefore, the conclusion naturally follows—an eternal Being is responsible for everything that exists.
This is a position no thinking atheist denies; they just claim that the universe is that eternal being. However, the problem with that stance is that all scientific evidence points to the fact that the universe had a beginning (the ‘big bang’). And everything that has a beginning must have a cause; therefore, the universe had a cause and is not eternal. Because the only two sources of eternality are an eternal universe (denied by all current empirical evidence) or an eternal Creator, the only logical conclusion is that God exists. Answering the question of God’s existence in the affirmative rules out atheism as a valid belief system.
Now, this conclusion says nothing about what kind of God exists, but amazingly enough, it does do one sweeping thing—it rules out all pantheistic religions. All pantheistic worldviews say that the universe is God and is eternal. And this assertion is false. So, Hinduism, Buddhism, Jainism, and all other pantheistic religions are ruled out as valid belief systems.
Further, we learn some interesting things about this God who created the universe. He is:
• Supernatural in nature (as He exists outside of His creation)
• Incredibly powerful (to have created all that is known)
• Eternal (self-existent, as He exists outside of time and space)
• Omnipresent (He created space and is not limited by it)
• Timeless and changeless (He created time)
• Immaterial (because He transcends space)
Judaism, Islam, and Christianity all claim to have a book that is God’s revelation to man, but the question is which (if any) is actually true?
Judaism, Islam, and Christianity all claim to have a book that is God’s revelation to man, but the question is which (if any) is actually true?
• Personal (the impersonal can’t create personality)
• Necessary (as everything else depends on Him)
• Infinite and singular (as you cannot have two infinites)
• Diverse yet has unity (as all multiplicity implies a prior singularity)
• Intelligent (supremely, to create everything)
Two core areas of dispute are:
• Purposeful (as He deliberately created everything)
1) the New Testament of the Bible
• Moral (no moral law can exist without a lawgiver)
• Caring (or no moral laws would have been given)
2) the person of Jesus Christ. Islam and Judaism both claim the New Testament of the Bible is untrue in what it claims, and both deny that Jesus is God incarnate, while Christianity affirms both to be true.
This Being exhibits characteristics very similar to the God of Judaism, Islam, and Christianity, which interestingly enough, are the only core faiths left standing after atheism and pantheism have been eliminated. Note also that one of the big questions in life (origins) is now answered: we know where we came from.
This leads to the next question: can we know God? At this point, the need for religion is replaced by something more important—the need for revelation. If mankind is to know this God well, it is up to God to reveal Himself to His creation. Judaism, Islam, and Christianity all claim to have a book that is God’s revelation to man, but the question is which (if any) is actually true? Pushing aside minor differences, the two core areas of dispute are 1) the New Testament of the Bible 2) the person of Jesus Christ. Islam and Judaism both claim the New Testament of the Bible is untrue in what it claims, and both deny that Jesus is God incarnate, while Christianity affirms both to be true.
There is no faith on the planet that can match the mountains of evidence that exist for Christianity:
From the voluminous number of ancient manuscripts
the very early dating of the documents written during the lifetime of the eyewitnesses (some only 15 years after Christ’s death)
to the very early dating of the documents written during the lifetime of the eyewitnesses (some only 15 years after Christ’s death), to the multiplicity of the accounts (nine authors in 27 books of the New Testament), to the archaeological evidence—none of which has ever contradicted a single claim the New Testament makes—to the fact that the apostles went to their deaths claiming they had seen Jesus in action and that He had come back from the dead, Christianity sets the bar in terms of providing the proof to back up its claims. The New Testament’s historical authenticity—that it conveys a truthful account of the actual events as they occurred—is the only right conclusion to reach once all the evidence has been examined.
the multiplicity of the accounts (nine authors in 27 books of the New Testament)
the archaeological evidence—none of which has ever contradicted a single claim the New Testament makes
the fact that the apostles went to their deaths claiming they had seen Jesus in action and that He had come back from the dead, Christianity sets the bar in terms of providing the proof to back up its claims.
If Jesus is God, then what He says must be true. And if Jesus said that the Bible is inerrant and true in everything it says (which He did), this must mean that the Bible is true in what it proclaims.
Now, if Jesus is God, then what He says must be true. And if Jesus said that the Bible is inerrant and true in everything it says (which He did), this must mean that the Bible is true in what it proclaims. As we have already learned, two competing truth claims cannot both be right. So anything in the Islamic Koran or writings of Judaism that contradict the Bible cannot be true. In fact, both Islam and Judaism fail since they both say that Jesus is not God incarnate, while the evidence says otherwise. And because we can indeed know God (because He has revealed Himself in His written Word and in Christ), all forms of agnosticism are refuted. Lastly, another big question of life is answered—that of ethics—as the Bible contains clear instructions on how mankind ought to live.
As we have already learned, two competing truth claims cannot both be right. So anything in the Islamic Koran or writings of Judaism that contradict the Bible cannot be true.
In fact, both Islam and Judaism fail since they both say that Jesus is not God incarnate, while the evidence says otherwise.
And because we can indeed know God (because He has revealed Himself in His written Word and in Christ), all forms of agnosticism are refuted.
Lastly, another big question of life is answered—that of ethics—as the Bible contains clear instructions on how mankind ought to live.
In the end, we see that ultimate truth about God can be found and the worldview maze successfully navigated by testing various truth claims and systematically pushing aside falsehoods so that only the truth remains. Using the tests of logical consistency, empirical adequacy, and existential relevancy, coupled with asking the right questions, yields truthful and reasonable conclusions about religion and God. Everyone should agree that the only reason to believe something is that it is true—nothing more. Sadly, true belief is a matter of the will, and no matter how much logical evidence is presented, some will still choose to deny the God who is there and miss the one true path to harmony with Him.
Truth, by its very nature, is exclusive. Ultimate truth is not a set of propositions but a person.
But just because truth is exclusive, that doesn't make truth cold and uncaring. Truth for the Christian is personal. The Jesus who said "I am the only way" also said "I am the truth." In other words, ultimate truth is not a set of propositions but a person. As the Bible says in , "I knowwhom I have believed." Not what I have believed or experienced but whom. Jesus Christ.
Ultimate truth is not a set of propositions but a person. As the Bible says in , "I know whom I have believed." Not what I have believed or experienced but whom. Jesus Christ.
12 if we endure, we will also reign with him;
if we deny him, he also will deny us;
Nobody else in history made the claims he did; nobody else in history claimed to be able to deal with the problems of the human heart like he did. Nobody else in history claimed, as he did, to be God with us.
Think about this: All other religions of the world are fundamentally just one religion—one of salvation by works.
Each religion sets up a particular set of religious rites, of commands and restrictions, and of ethical principles to follow, and then teaches that if a man does these things he will be saved.
The human origin of each of these systems is indicated by the fact that each is humanly attainable.
Islam claims our Bible is full of errors and and is not preserved as well as the Quran. But here are the facts about the Quran:
Islam claims our Bible is full of errors and and is not preserved as well as the Quran. But here are the facts about the Quran:
How do you know the accuracy of the historical context of the Quran?
From hadith, books that record traditions about Muhammad. But how do you know those are trustworthy? Were they written early? Were they written by eyewitnesses?
the eyewitnesses of Muhammad’s time passed the stories orally until they were written down, about two hundred to two hundred fifty years after Muhammad.
even the earliest records of Muhammad’s life are altered versions of previous stories that were also altered.
There are no compelling prophecies in the Quran.
Muhammad used to dictate the Quran to Muslims orally, not having first written it down. It came to Muslims a few verses at a time, and sometimes Muhammad would relay the same verse differently to different Muslims.
On more than one occasion, only a single person was able to testify to some of the Quran’s verses.
Ubay is known to have had 116 chapters in his Quran, two more than Zaid’s edition. Ibn Mas’ud had only 111 chapters in his Quran, insisting that the additional chapters in Zaid’s Quran and Ubay’s Quran were just prayers, not Quranic recitation.
Multiple early Muslims documented the differences between the many Qurans of the early Muslim world. Though it was thought that all of those documents were destroyed, one resurfaced in the early twentieth century.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 240). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 240). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 238). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 237). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 230). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (pp. 215-216). Zondervan. Kindle Edition.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 212). Zondervan. Kindle Edition.
the eyewitnesses of Muhammad’s time passed the stories orally until they were written down. Those who wrote them down were well-respected men who thought critically, making sure that the chain of transmission for each story was strong. That’s why we can trust the hadith.” That was the best I had, but Mike wasn’t satisfied. “I see what you’re saying, but how do we know that, Nabeel? When were they ultimately collected?”
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 212). Zondervan. Kindle Edition.
.
Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 211). Zondervan. Kindle Edition.
All other religions of the world are fundamentally just one religion—one of salvation by works. Each religion sets up a particular set of religious rites, of commands and restrictions, and of ethical principles to follow, and then teaches that if a man does these things he will be saved. The human origin of each of these systems is indicated by the fact that each is humanly attainable.