Tuesday, August 30, 2016

Book Giveaway: No God, but One: Allah or Jesus? by Nabeel Qureshi

This week, to celebrate the release of Nabeel Qureshi's latest book No God, but One: Allah or Jesus?, we are giving away 5 copies!

Our review is here.

There are three ways you can enter:

1. Follow this blog.

2. Comment on this post.

3. Follow us on Twitter here.

Please make sure that if you leave a comment, your blogger profile links to an email address we can contact you with if you win. If not, please leave your email address with your comment.

We will draw 5 winners one week from today!  Good providence!

Courage and Godspeed,

Book Review: No God But One- Allah or Jesus? by Nabeel Qureshi


Nabeel Qureshi1 is the award-winning author of Seeking Allah, Finding Jesus (Our review is here.) and Answering Islam: A Better Way Forward.  He is a speaker with Ravi Zacharias International Ministries and his credentials are impressive.  He holds degrees in medicine (Eastern Virginia Medical School), Christian apologetics (Biola University), and religion (Duke University).  Qureshi is currently pursuing a doctorate in New Testament studies at Oxford University.

Qureshi begins this work by thanking the reader for taking the time to read his current offering.  He then explains how No God, But One: Allah or Jesus? differs from Seeking Allah, Finding Jesus.

He writes:

"That book [Seeking Allah, Finding Jesus] is the heart of my story, detailing the relationships, emotions, and spiritual struggles in my search for God.  No God but One: Allah or Jesus? is the mind of my story, examining the religions and their claims.  In the course of this book, I hope to elucidate two overarching matters in particular: that the differences between Islam and Christianity have great implications, and that the evidence of history strongly supports the Christian claims." [p. 11]

The author wisely continues by explaining the importance of defining one's terms when discussing Islam and Christianity.  He is careful to explain what he means by Muslim and Christian and this nicely lays the groundwork for the forthcoming discussion.

Book Layout

The book is organized into 10 parts.

Parts 1-5 deal with the question, "Are Islam and Christianity really all that different?"  They are as follows:

Pt 1: Sharia or the Gospel?  Two Different Solutions
Pt 2: Tawhid or the Trinity? Two Different Gods
Pt 3: Muhammad or Jesus?  Two Different Founders
Pt 4: The Quran or the Bible?  Two Different Scriptures
Pt 5: Jihad or the Crusades?  Two Different Holy Wars

Parts 6-10 deal with the question, "Can we know whether Islam or Christianity is true?" and it is as follows:

Pt 6: Did Jesus Die on the Cross?
Pt 7: Did Jesus Rise from the Dead?
Pt 8: Did Jesus Claim to Be God?

Midway Summary to Question 2: Assessing the Case for Christianity and Islam's Efforts to Account for Christian Origins

Pt 9: Is Muhammad a Prophet of God?
Pt 10: Is the Quran the Word of God?

Strengths of the Book

Qureshi's latest work is a treat to read for a variety of reasons.  This reader greatly appreciated how fair-minded the author presented the Muslim position.  The Islamic doctrines and beliefs that Nabeel deals with were once dear to him and he understands that they are still dear to those who are Muslim.  And while he doesn't hold back in his examination of Islam, he treats the tenets of Islam, and those who hold to it, with respect and dignity.  For example, when discussing what can be known about the historicity of Muhammad, the author notes:

"When we read about the life of Muhammad, there is no doubt that Muhammad taught many good things.  This goes beyond the simple proclamation of monotheism and submission to God.  Muhammad taught people to feed the poor; to love others for God's sake; to abstain from theft, fornication, and infanticide; to release slaves, help the weak, and serve those who cannot work for themselves; and much more.  When considering the historical record of Muhammad's life, one has to conclude that he taught many things that were very moral and noble." [p. 293-294]

Quershi strives throughout the text to present the best arguments Islam has to offer against Christianity and this is to be commended.  Other authors should take note.

This reader also appreciated how concise the author presented his case for the Christian faith.  This was especially evident in his arguments for the deity of Jesus Christ.  Quershi argues persuasively that the Gospel of Mark, which most believe was written first, was "designed to teach that Jesus is Yahweh."[p. 258]  He concludes:

"After reading Mark through the lens of Jewish scripture I could no longer avoid the obvious.  From introduction to climax, Mark's Gospel is an exposition of the deity of Jesus." [p. 258]  This portion of the book was flawlessly argued and this reader will be referring to it time and time again.

Finally, it must be noted that Nabeel's case for Christianity is explained with his own story of conversion serving as the backdrop.  This makes, what some would consider to be a dense book on comparative religion, highly readable.

Arguments Dealt with in the Book

The author spends the first part of the book contrasting the core message of Islam with the core message of Christianity.  He notes, "Where the difference matters most is in the ultimate message of each religion." [p. 29]  This reader was very impressed with Quershi's explanation of the effects sin has had on humanity and  how Jesus uniquely addresses this problem.  When describing sin he writes:

"...in the Christian worldview, sin against God is more than just doing something wrong.  It is rebellion against the Sustainer of the universe.  It is the most destructive force in the cosmos, the ultimate root of every pained heart, every broken family, every pointless war, every heinous genocide.  Sin spreads through generations like a malignant cancer, and it razes civilizations like a plague.  The effect of sin is cataclysmic.  Like taking a sledgehammer to a mirror, sin shatters the image in which man is made.  When Adam sinned, the image of God in man was irreparably broken.

This is the Christian worldview: Sin has ravaged our souls and the entire world.  There is no way for us to un-sin.  We cannot simply do a few good deeds to unshatter our souls.  There is nothing on earth that we can do.  It would take a miracle, an act of God, to restore us and save this world." [p. 34]

Such is the condition we find ourselves in and the author argues that the gospel "resonates with reality: People are broken in their hearts and souls, and no matter how educated or self-reflective we become, it does not appear that following rules will be enough to address the problem.  The problem lies deeper than what we do; it is embedded in who we are.  Having spent some time working with the dejected and downtrodden, such as those whose lives have been ravaged by various addictions, I do not think ignorance is their problem.  It is brokenness."[p. 45]

Quershi argues extensively and persuasively that "If we misdiagnose what ails us, the treatment won't work and we will continue to suffer.  Islam diagnoses the world with ignorance and offers the remedy of Sharia, a law to follow.  Christianity diagnoses the world with brokenness and offers the remedy of the gospel, a relationship with God that leads to heart transformation." [p. Ibid.]

The author then shifts from the nature of man to the nature of God and this leads into a discussion about the Muslim belief in Tawhid vs. the Christianity belief in the Trinity.  For those who saw Nabeel's debate with Muslim apologist Shabir Ally,2 some of these arguments will be familiar; however, this reviewer was particularly impressed with two of the arguments made by the author in this section.

First, he argues persuasively that "there are five elements found repeatedly throughout the Bible's text that are best interpreted through the lens of the Trinity:

1. There is only one God (e.g., Rom. 3:30)

2. The Father is God (e.g., John 6:27)

3. Jesus is God (e.g., John 20:28; Rom. 9:5; 2 Peter 1:1)

4. The Holy Spirit is God (e.g., Acts 5:3-5)

5. These Three are distinct persons (e.g., John 14:16-17)

He further demonstrates that the Trinity is hinted at in Genesis 1:1 and makes sense of numerous Old and New Testament passages.

Second, Qureshi masterfully argues that far from being self-contradictory, the complexity of the Trinity is what makes Yahweh logically consistent and self-sufficient!  Consider the basic Islamic teaching of Tawhid: God is absolutely one.  As the author explains, "This means that, in eternity past, before He had created anything, Allah was alone.  One person, all by Himself.  It was not until He chose to create the universe that Allah had anything to relate with.  This is a significant theological problem because...Islam teaches that Allah is a relational being.  But if He had nothing to relate with before creating the universe, how could He be a relational being?" [p. 69]  Therein lies the problem.  In order for Allah to actually be gracious and merciful, as Islam teaches, He has to first create the universe and this makes Allah dependent upon His creation in order to be Allah!

After demonstrating this theological fault in the doctrine of Tawhid, Qureshi argues that the Trinity actually makes sense of an eternally existent being that is merciful, just and relational:

"...the doctrine of the Trinity teaches that the three persons of God have eternally loved one another with a selfless love.  God has always been relational, always been loving.  His mercy and justice are not contingent upon His creation, because they are the expression of His eternal love toward humans. That love was never contingent upon mankind's existence.

Because of Tawhid, Allah depends on mankind to be Allah.  Because of His Triune nature, Yahweh is truly independent and self-sufficient."[p. 70]

After assessing the merits of both religions and investigating their origins, the author turns his sights to the second vital question: "Can we know whether Islam or Christianity is true?"  The author admits that when his investigation began he was "absolutely convinced that Islam was correct..." and he was "more than ready to challenge Christianity's truth claims in order to call people to Islam."[p. 171]

Before starting his investigation, the author, and his Christian friend David Wood, wanted to examine "matters more systematically" so they "tried to distill Christianity and Islam to their cores." [p. 172] Qureshi realized that "The central claims of Christianity are explicitly rejected by Islam.  Islamic doctrine is antithetical to the core message of Christianity.  Evincing the case for Christianity disproves Islam, and vice versa."[p. 174]  With this in mind, and "after careful consideration, David and I chose to study these five points:

1. Jesus' death by crucifixion.

2. Jesus' resurrection from the dead.

3. Jesus' claim to be God

4. The prophetic authority of Muhammad

5. The divine inspiration of the Qur'an

Together, these five points constitute the case for Christianity and the case for Islam."[p. 176]

The author admits that pursuing the truth about your worldview and assessing it honestly is difficult. Further, he admits that "we can never completely overcome our biases, the most important step we can take is to pursue fair-mindedness with intentionality.  While considering the data, we need to repeatedly ask ourselves the question: 'Would an objective observer find the arguments compelling?'"[p. 178-179] For the remainder of the book, this question is repeatedly raised.

To investigate the resurrection of Jesus, Qureshi examines "the historical facts surrounding Jesus' crucifixion that virtually all historians agree upon, and by far the best explanation of those facts is that Jesus rose from the dead."[p. 214]  These facts are:

1. Jesus died by crucifixion

2. Jesus' followers truly believed the risen Jesus had appeared to them

3. People who were not followers of Jesus truly believed the risen Jesus had appeared to them

The author goes on to consider the Islamic responses to these facts and finds them wanting.  This reviewer especially appreciated Qureshi's responses to the Islamic claim that the Apostle Paul infiltrated and corrupted the message of the early church.  He concludes:

"The common Muslim assertion that Paul hijacked Christianity, imposed his own teachings, and corrupted the true religion not only goes against the biblical records but also is unwarranted from a historical point of view and enjoys almost no scholarly support." [p. 240]

Furthermore, as I have already mentioned, Qureshi's defense of the deity of Christ is executed flawlessly in this work and is worth the price of the book.

The author concludes his investigation by examining Muhammad's life and character and the reliability of the Qur'an.  He finds that the arguments he once found so persuasive crumbling under the weight of the evidence.

In regard to the historical Muhammad he states:

"Though other Muslims and I often said that Muhammad ought to be followed because of his excellent character, I could not sustain that argument in the face of the counter-evidence.  Although Muhammad gave plenty of moral teachings and exhibited merciful and peaceful character at times, there are many other accounts of Muhammad's brutality and exultation in war, his spiritual shortcomings, and his troubling treatment of women, among the concerns." [p. 305]

He concludes:

"Either I could trust the historical sources of Muhammad's life and find a man I would never want to follow as a prophet, or I could question the sources and have no reason to consider him a prophet.  Either way I could not conclude, based on the evidence, that Muhammad was a prophet of God."[p. 315]

Finally, Quershi examines the claim that the Qur'an is "the jewel of Islam" and the "why" of Muslim belief.  He explains that the Qur'an's place "in Islamic theology is that of Jesus in Christian theology, and as a Muslim, my confidence was built on nothing less than the text of the Qur'an and its excellence."[Ibid.]

He then examines some of the most common arguments put forth by Muslims to argue for the excellence and divine origin of the Qur'an.  They include the literary excellence of the Qur'an, the fulfilled prophecies of the Qur'an, the supposed miraculous scientific knowledge in the Qur'an, the mathematical marvels in the Qur'an and the perfect preservation of the Qur'an.

He concludes:

"The arguments for the divine inspiration of the Qur'an all prove unconvincing when we begin to dig beneath the surface.  The literary excellence of the Qur'an proves to be untestable, subjective, and non-sequitur; the prophecies of the Qur'an are not compelling; the science of the Qur'an is actually problematic; the numerical patterns are often distorted data combined with exaggerated interpretations; and the Qur'an has not been preserved in any miraculous sense.

Because there is no compelling argument, there is not reason to accept the Qur'an as the Word of God."[p. 337]


This book is a must read for those desiring to better the understand the vast differences between the core tenets of Christianity and Islam.  Qureshi simplifies the investigation by focusing on the two questions that guide his quest: 1. Are Islam and Christianity really all that different? 2. Can we know whether Islam or Christianity is true?

Moreover, this reader could sense the tension throughout the author's investigation as he wanted to confirm the truth of Islam, but found himself leaning more and more toward the opposite conclusion.

This work would also be very instructive for those who desire to investigate the truth of their worldview, but are possibly held back by their strong feelings, fears or other outside factors. Qureshi desires the truth and no matter what the cost, he seeks it.  Again, this is instructive for us all.

Qureshi wrapped a fair-minded, systematic approach in his own story of how he set out to confirm Islam and became a follower of Christ.  Because of this, the book is highly recommended.

Qureshi himself sums up who would would best benefit from the book:

"...I often come across two kinds of people: Christians who enjoy criticizing Islam, and Muslims who want to argue but do not want to learn.  I am not writing this book for either of them.  I am writing for people who...need the answers to these questions:
  • What are the differences between Islam and Christianity?
  • Can we be confident that Christianity or Islam is true?
  • Is it worth sacrificing everything for the truth?"[p. 21]
In No God but One: Allah or Jesus, Nabeel Qureshi answers these questions comprehensively and demonstrates just how important it is to seek the truth no matter what the personal cost.

Courage and Godspeed,

1. Readers should know that I find the claims made by both Christians and non-Christians that Qureshi was not a "true Muslim" before his conversion to Christianity to be absurd and ridiculous. For those who would offer this view, I challenge you to watch this video by David Wood of Acts17 Apologetics.
2. You can find that debate here.

Monday, August 29, 2016

Almost Everything the Media Tell You About Sexual Orientation and Gender Identity Is Wrong

In the subject article, Ryan Anderson of The Heritage Foundation summarizes a new report on sexual orientation and gender identity recently published.  Here are the four vital conclusions from the report:

  • The belief that sexual orientation is an innate, biologically fixed human property—that people are ‘born that way’—is not supported by scientific evidence.

  • Likewise, the belief that gender identity is an innate, fixed human property independent of biological sex—so that a person might be a ‘man trapped in a woman’s body’ or ‘a woman trapped in a man’s body’—is not supported by scientific evidence.

  • Only a minority of children who express gender-atypical thoughts or behavior will continue to do so into adolescence or adulthood. There is no evidence that all such children should be encouraged to become transgender, much less subjected to hormone treatments or surgery.

  • Non-heterosexual and transgender people have higher rates of mental health problems (anxiety, depression, suicide), as well as behavioral and social problems (substance abuse, intimate partner violence), than the general population. Discrimination alone does not account for the entire disparity.
You can read Anderson's full article here.

Stand firm in Christ,

Saturday, August 27, 2016

Bart Ehrman on the Earliest Christian Claims about Jesus

"The idea that Jesus is God is not an invention of modern times, of course...it was the view of the very earliest Christians soon after Jesus's death."1

Courage and Godspeed,

Related Posts 

Quote: Bart Ehrman on the Post-Resurrection Appearances

Bart Ehrman and Mike Licona Dialogue on the Historical Reliability of the New Testament

Common Objection #14- "Jesus' Disciples were Uneducated and Illiterate."

1. Bart D. Ehrman, How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee (New York: Harper One, 2014), 3 as quoted by Nabeel Qureshi in No God but One: Allah or Jesus?, p. 275.

Friday, August 26, 2016

The Thinking Series by Andy Steiger of Apologetics Canada

Recently, I was looking for some good online resources as I prepare to assist with teaching students in my church's youth ministry.

I was fortunate to come across the Thinking Series by Andy Steiger of Apologetics Canada.  The series provides short animated videos and discussion cards that can be used to help facilitate interaction.  I look forward to looking more into the content and providing these resources to young people to assist with challenging questions they may be facing or asking to themselves.

Below is the video from session 2 entitled "Does God Exist."  Also, please check out the discussion cards that are available as well.

Thursday, August 25, 2016

Why Can’t God Just Forgive Us? Part 2.

Real Love is a Personal Exchange

Why can’t we just concentrate on teaching about how God is a God of love? The answer is that if you take away the cross you don’t have a God of love.

In the real world of relationships it is impossible to love people with a problem or a need without in some sense sharing or even changing places with them.

Think…of emotionally wounded people. There is no way to listen and love people like that and stay completely emotionally intact yourself. It may be that they may feel stronger and more affirmed as you talk, but that won’t happen without you being quite emotionally drained yourself. It’s them or you. To bring them up emotionally you must be willing to be drained emotionally.

John Stott writes, “The essence of sin is we human beings substituting ourselves for God, while the essence of salvation is God substituting himself for us. We…put ourselves where only God deserves to be; God…puts himself where we deserve to be.”

If that is true, how can God be a God of love if he does not become personally involved in suffering the same violence, oppression, grief, weakness, and pain that we experience? …only one major world religion even claims that God does.

To understand why Jesus had to die it is important to remember both the result of the cross (costly forgiveness of sins) and the pattern of the cross (reversal of the worlds values). On the cross neither justice nor mercy loses out – both are fulfilled at once. Jesus death was necessary if God was going to take justice seriously and still love us.

From The Reason for God, Chapter 12, The (True) Story of the Cross, by Timothy Keller.

Don’t take my word for it, read the book, don’t wait for the movie.

Have a little hope on me, Roger

Wednesday, August 24, 2016

What is the Difference between Shia and Sunni Muslims?

Taken from gotquestions.org here:

The main difference between Sunnis and Shias lies in their interpretation of the rightful succession of leadership after the death of the prophet Muhammad. The declaration of faith to which all Muslims assent is this: There is no God but Allah, whose prophet is Muhammad. However, the Shiites add an extra phrase at the end: and Ali is the friend of God. Because the Shiites passionately attest to Ali being the successor to Muhammad, much feuding and division have been caused in the world of Islam, not unlike the feuding between Protestants and Roman Catholics in Europe during the Reformation. However, the schism that sets up the major sects of Islam is not due to doctrinal issues, as between Protestants and Catholics, but is grounded in the identity of the “true successor” to Muhammad.

Among the close disciples of Muhammad was Ali, his son-in-law, who was most familiar with his teachings. However, when Muhammad died in A.D. 632, the followers bypassed Ali, whom the Shiites claim as the rightful successor to Muhammad. Instead, a cousin of Muhammad’s third successor, Uthman (A.D. 644-656), called Mu’awiya Umayyad, declared himself caliph. When he died in A.D. 680, his son Yazid usurped the caliphate instead of Ali’s youngest son, Hussein. The feud between rightful successors or caliphs was fought at the battle of Karbala. Hussein was slain, but his sole son, Ali, survived and continued the line of succession. Yazid, however, gave rise to the Ummayad line of succession, from which modern-day Sunnism arose.

As for their beliefs, both Sunni and Shia Muslims agree on the five pillars of Islam. While the Sunnites honor Ali, they do not venerate their imams as having the gift of divine intercession. Sunnites conduct community prayers and believe they can have a direct relationship with God. Of the two, Shiite Muslims have a burning desire to engage in martyrdom and believe that suffering is a means of spiritual cleansing. They dwell on the martyrdoms of Ali and Hussein, especially over the ten-day period of Ashura. Also noteworthy is the veneration that Shiites give to the imams, believing they are endowed with infallibility in their interpretation of the Qur’an. In many ways, this mirrors the way the pope is venerated in Rome.

In terms of actual practice, the Sunni Muslims pray five times a day: the fajr, the zohr, the asar, the maghrib and finally the isha (“darkness”). Shia Muslims only pray three times—morning, lunchtime and sunset. Another important difference between the two sects is that Shia Muslims permit fixed-term temporary marriage, known as muttah. Muttah was originally permitted at the time of the Prophet and is now being promoted in Iran by an unlikely alliance of conservative clerics and feminists, the latter group seeking to downplay the obsession with female virginity which is prevalent in both forms of Islam, pointing out that only one of the Prophet's thirteen wives was a virgin when he married her.

Iran is overwhelmingly Shia - 89 percent. Shia Muslims also form a majority of the population of Yemen, Azerbaijan, Bahrain and 60 percent of the population of Iraq. There are also sizeable Shia communities along the east coast of Saudi Arabia and in Lebanon. The well-known guerrilla organization Hezbollah, which forced the Israelis out of southern Lebanon in 2000, is Shia. Worldwide, Shias constitute 10 to 15 percent of the overall Muslim population, but they make up the majority of the radical, violent element of Islam.

For more great resources, go here.

Courage and Godspeed,

Tuesday, August 23, 2016

7 Characteristics of a Mature Thinker

Over the years I have had the privilege to interact with people of various beliefs, backgrounds and disciplines.  This has allowed me to observe and identify characteristics that I believe those that are "mature" in their thinking consistently put into practice.  These are characteristics that I desire to emulate and incorporate into my own thinking and work.

Mature thinkers:

1. represent opposing views fairly and charitably.

2. don't overstate their case.

Their conclusions are humble and they let the evidence speak.

3. attack the argument and not the individual making the argument.

4. acknowledge when there is a weakness in their case or argument.

5. can admit when they are wrong.

6. know when to continue a discussion and when to end a discussion.

7. can acknowledge when someone that holds an opposing view makes a good point or argument.

What do you think of my list?  Are there any that you would add?  Please feel free to share in the comments below!

Courage and Godspeed,

Related Posts

William Lane Craig on What Makes for a Good Argument

What I've Learned from Blog Comments

Logic Primers from Apologetics 315