Christianity and Islam: Not the Same God

I’ve grown pretty tired of hearing a certain adage that has unfortunately become par for the course in any discussion about Islam and Christianity. I refer to the idea that “Christians and Muslims worship the same God.” Or, in its more stylish (though technically more confusing) form, “God and Allah are the same.” This notion is corrosive to an honest and critical understanding of religious differences, leading to a false sense of interreligious agreement, which usually requires one or both faiths to deny their true identity. And that is the biggest problem with the “Allah = God” idea—it denies important aspects of both religions.

Now before getting into this, let’s take care of the obvious objections. Yes, Allah means “God” in Arabic. And yes, Arab Christians use the term Allah to signify the God of Christianity. And yes once more, many or most Muslims are happy to translate the word Allah as “God.” But to hook onto mere names and words is to misjudge the depth of the argument here. We are examining not the name that each faith gives to God, but the words, actions, and attributes of God in each faith. In Islam and Christianity, these are quite different, even if they are both called “God.”

REVELATION: THE WAY TO UNDERSTANDING

How do we, as faithful people, learn about God? The answer, of course, is revelation. Revelation, in the traditional sense, is the transmission of God’s Truth into the world through various means. In Christian and Muslim contexts, revelation was memorized, transmitted orally, and later written down, or written down from the start. Revelation is important because it is our foundation for any claims about God; without it, the tools of reason and practical experience can only help us speculate about God. Add revelation to the mix, though, and the human mind and memory have something to work with. This phenomenon could be expressed as a simple equation:

Revelation + Reason + Experience = Knowledge of God

But the important fact to remember is that revelation is the most important component of the equation above. If the Qur’an states about God that “He created all things and He is All Knowing of all things” (6.101), then we don’t need to do much logical reasoning to understand this. It’s a pretty clear statement about God. And we certainly could not employ reason or experience to contest a claim of revelation. The point is, revelation is the first and foremost factor in understanding God from a Christian or Muslim perspective, and so we must give it higher priority than anything else when comparing the two religions.

So let’s do that, and see if Christians and Muslims really worship the same God.

“THE GOSPEL TRUTH”

In the 4th Sura (the Qur’anic equivalent of a chapter in the Bible), it is written:

O People of the Book! Do not commit excesses in your religion: Nor say anything except the truth about God. Messiah Isa (Christ Jesus), the son of Maryam (Mary) was a messenger of God, and His Word, which He sent down to Maryam, and a Spirit created by Him: So believe in God and His messengers. Do not say “Trinity”: Stop: It will be better for you: Because God is One God: Glory be to Him…. (4.171)

This passage is an answer to the Christian claim that Jesus, as the second person of the Holy Trinity, is the Son of God. For the sake of historical context, note that the Christian claim about Jesus predates the Muslim one by about 550 years! But I digress. The point here is simply that the Qur’an clearly speaks against the idea of a Triune God, divesting Jesus of his divinity and emphasizing the oneness of God.

Christians, on the other hand, beg to differ about Jesus, and consequently about God. As Jesus testifies in the Gospel of John,

The Father and I are one. (10:30)

And lest anyone point out that John’s Gospel pushes the divinity of Jesus harder than the other Gospels, let’s throw in the final verses of Matthew’s Gospel, for both good measure and a solid demonstration of the Trinitarian formula:

Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age. (28:19-20)

The point here, plain and simple, is that Muslims worship a God of total, inviolable unity. This principle of God’s oneness is in fact the first part of the shahadah, the concise profession of faith that one must make in order to become a Muslim. This principle is, by any Muslim’s admission, the core of Islamic belief about God.

Contrast this image of God with that of Christianity. God is one unity expressed in three persons: God the Father, God the Son, and God the Holy Spirit. Christians accept the admittedly confusing mystery of the Trinity as essential to their faith because it was handed down to them from revelation and through tradition, but they do not see themselves as worshipping more than one God.

But is this one God the same as the one God worshipped by the Muslims? Unless Muslims consider Jesus to be God (they don’t), or Christians consider God to be a Unity rather than a Trinity (they don’t), we are dealing with two very different images of God here.

CONCLUSION

When Christians say that they worship “the same God” as their Muslim brothers and sisters, they are allying themselves with a God who denies the divinity of Jesus. Do Christians really want to make such a claim? The same is true for Muslims. When they identify their own God as “the same” as the God of Christianity, they are adopting God the Father, God the Son, and God the Holy Spirit as objects of their veneration. If they do not agree to do this, then they are not worshipping the God of Christianity.

We are entering an age in which religious understanding will become perhaps more important than ever before; as such, religious self-understanding takes on an even more breathtaking urgency. It will not help to claim erroneous similarities between religions in the hopes of breaking down barriers, when those barriers are foundational and essential assertions of each faith. There are differences; we must learn and embrace these differences if we want our faith to retain its astounding power in the world, the blazing power of Truth, unadulterated. If all faith was actually the same, there would be only one faith.

A Random Idea That Awkwardly Popped Into My Head

Among the annals of recent linguistic trends, two of the most emphatically sudden additions to the American vocabulary are the popular usage of "random" and "awkward." Unless my social barometer is completely whacky, "random" describes unexpectedly felicitous events, as well as strange or unsolicited remarks or actions that have no rational precursor in a given interaction.
If you stopped reading that midway through, I don't blame you. I should be saving that kind of inflated verbiage for where I really need it, which is to say in academic papers. I don't know how much of it I have in me. Let's move on to the second word, which is the one I wish to focus on here.

"Awkward," like "random," possessed a clear and common definition before its recent induction into the cult of popular slang. The new definition now calls up negative, somewhat shameful connotations having to do with uncomfortable silences and accidental interruptions, as when two people begin speaking simultaneously. Since certain people are more prone to producing these situations, they sometimes earn the title of an "awkward" person. There was some phenomenon a few years ago titled "the awkward turtle," which even had a hand gesture to go along with it, but I never cared to learn what that was, so we will not go into it here. The point right now is to drive home the current sense of the word "awkward." Why I am even doing this, I don't know—because we all understand what it means anyway. Let's say it's for posterity. Anyway, I'm sure that even the posterity which may or may not read this understands now. So let's move on.

What makes a person awkward? Why is it that some people are awkward and some aren't? I was inspired with the answer earlier today. Partly because I have been both the recipient and the cause of awkwardness, the reason became clear: awkwardness is caused by people waiting too long to say what they want to say. This itself is caused by a lack of confidence to speak on the part of the awkward person. Think about it; suppose I am speaking to someone and a joke occurs to me regarding something they just finished saying. There is a momentary cadence in the conversation, the perfect opportunity for me to utter my humorous gem—and I let it pass by, because I'm still humming and hawing over whether the person will get the joke or not. If I were confident enough in myself to just say it and hope for the best, then there would be no problem. But as it is, I've waited too long by the time I decide to say it, and just as I begin to speak, so does the other person. Dang it! So awkward! What is one to do?

Suck it up, and next time just talk when you feel like it. People should never neglect their natural intuitive senses. This sort of intuition is fascinatingly apparent in any human conversation, and the people who communicate best are the ones who understand how to listen (and how to prioritize listening) and when to speak. I am not saying that I'm a master of this art (few people really are), but we've all had our moments. Good luck to you in your future conversations; may your awkwardness be rare and laugh-inducing, and may your dinners be always tasty. Wow, that was random.