In contrast, Islamic teachings, while sharing some thematic similarities regarding discipline and divine sovereignty, diverge significantly in their theological framework, view of suffering, and understanding of salvation.
By Dr. Tim Orr
The twelfth chapter of the Book of Hebrews is a powerful exhortation for Christians to endure suffering, embrace God's discipline, and focus on Jesus Christ as the author and perfecter of faith. This is unlike other biblical passages that encourage perseverance, such as James 1:2-4, which emphasizes the testing of faith leading to maturity. Hebrews 12 uniquely frames endurance through the lens of divine discipline and Jesus’ suffering. It presents Jesus not only as an example to follow but as the one who perfects our faith through His endurance, making our perseverance possible. It highlights the fatherly love of God, the transformative power of discipline, and the ultimate hope found in the unshakable kingdom of God. In contrast, while sharing some thematic similarities regarding discipline and divine sovereignty, Islamic teachings diverge significantly in their theological framework, view of suffering, and understanding of salvation. This article explores these differences, contrasting the core themes of Hebrews 12 with Islamic doctrine.
Hebrews 12 presents God's discipline as an expression of His fatherly love:
"For the Lord disciplines the one He loves, and chastises every son whom He receives" (Hebrews 12:6, ESV).
This passage underscores the relational aspect of God's discipline. The discipline of believers is not punitive but corrective, shaping them into holiness and deeper communion with God. The imagery of a father training his children reflects God's intimate and loving nature.
To illustrate, imagine a loving father who teaches his child to ride a bike. At first, he walks beside them, steadying the handlebars, ensuring they feel secure. Then, as their confidence grows, he gradually lets go, allowing them to wobble and occasionally fall. Each scraped knee is met with encouragement, and each failure is met with reassurance that they are learning. In the same way, God’s discipline is not harsh or punitive but designed to shape His children, guiding them toward spiritual maturity and holiness with patient love. At first, the training wheels are there, offering support. Then, as the child grows, the father removes them, knowing the child will fall. Each fall is a lesson, a step toward mastery. In the same way, God's discipline refines us, making us stronger in faith (Piper, 2013).
In Islam, divine discipline is more closely tied to justice than paternal love. Allah is described as merciful and just, but the Qur'an does not emphasize a personal father-child relationship between God and believers. Instead, Allah is a master, and humans are His servants. Trials and suffering in Islam are seen as tests of faith or as consequences of human actions (Qur'an 2:155-157; Nasr, 2015). While there is an aspect of purification through suffering, it lacks the warmth of a fatherly relationship found in Hebrews 12.
Hebrews 12 calls believers to endure suffering by looking to Jesus:
"Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God" (Hebrews 12:2, ESV).
Jesus is both the model and the means of perseverance. As the model, He demonstrates perfect obedience and endurance through His suffering and victory over sin. As the means, He empowers believers through His Spirit and His completed work on the cross, making their perseverance possible through grace rather than human effort. His endurance of suffering on the cross was redemptive love, securing salvation for those who trust Him (Sproul, 2014).
Islam, however, rejects the crucifixion of Jesus (Qur'an 4:157-158). Instead, Islam teaches that Jesus (Isa) was a prophet who was not crucified but was taken up to heaven by God. The idea of a suffering Messiah who dies for the sins of the world is foreign to Islamic theology. Consequently, the motivation for endurance in Islam is not grounded in Christ's example and atonement but rather in personal obedience to Allah’s commands and striving for reward in the afterlife (Esposito, 2018).
Consider a marathon runner. A Christian enduring trial sees Jesus at the finish line, knowing He ran the race before us and secured victory. In Islam, the runner is uncertain of what lies beyond the finish line—hoping their works were enough but never sure. The perseverance of a Muslim is deeply tied to daily obedience, prayer, and adherence to Islamic law, which are seen as necessary for earning divine approval. Unlike Christianity, where perseverance is rooted in the assurance of Christ’s victory, Islamic endurance is an ongoing effort to meet divine expectations, with final judgment resting on Allah’s will (Rahman, 2009). Christians enduring trials see Jesus at the finish line, knowing He ran the race before us and secured victory. In Islam, the runner is uncertain of what lies beyond the finish line—hoping their work was enough but never sure (Rahman, 2009).
Hebrews 12 ends with a striking contrast between the temporal world and the unshakable kingdom of God:
"Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe" (Hebrews 12:28, ESV).
This passage emphasizes that believers are part of an eternal kingdom secured by Christ. Their hope is in a future transcending earthly struggles and suffering (Wright, 2016).
In contrast, Islamic eschatology emphasizes a final judgment based on deeds. The Qur’an teaches that people will be judged according to their actions, and those whose good deeds outweigh their bad will enter Paradise (Qur'an 21:47). The Islamic concept of the afterlife is largely transactional, dependent on an individual’s adherence to Islamic law (Sharia) and acts of devotion (Nasr, 2015). The assurance of salvation found in Hebrews 12 through Christ's finished work is absent in Islam, where salvation remains uncertain and is ultimately at Allah’s discretion. However, Islamic theology also emphasizes divine mercy (rahma), with many Muslims believing that Allah’s grace can override their shortcomings. The Qur’an frequently describes Allah as 'the Most Merciful' (Qur'an 1:3), and Islamic traditions highlight that no one enters Paradise solely by deeds but by Allah’s mercy (Sahih Muslim 2816). Nevertheless, this mercy is not guaranteed, as Christian salvation is through Christ's finished work.
Hebrews 12:14 states:
"Strive for peace with everyone, and for the holiness without which no one will see the Lord."
In Christianity, holiness is the natural outworking of a transformed heart through Christ. Believers pursue holiness not to earn salvation but to respond to God's grace (Tozer, 2015).
Islam, on the other hand, emphasizes external adherence to laws and rituals. While sincerity and intention (niyyah) play a role, righteousness is primarily demonstrated through observance of the Five Pillars of Islam, moral conduct, and obedience to divine commandments. The concept of grace is present but not in the sense of the radical, undeserved grace found in the gospel (Esposito, 2018).
Imagine two artists. One paints out of love, freely expressing beauty, much like Vincent van Gogh, whose passion for art was driven by a deep internal longing rather than external validation. The other paints under strict commission, fearing rejection of their work, resembling an apprentice who follows rigid instructions to please a patron. The former represents Christian holiness—flowing naturally from love for God. The latter represents Islamic obedience—motivated by duty and the hope of acceptance. Paints out of love, freely expressing beauty, while the other paints under strict commission, fearing rejection of their work. The former represents Christian holiness—flowing naturally from love for God. The latter represents Islamic obedience—motivated by duty and the hope of acceptance.
Hebrews 12 presents a vision of a personal, loving God who disciplines His children for their good, calls them to endurance through Christ, and promises them an unshakable kingdom. In contrast, Islamic teachings emphasize a more distant, sovereign God who tests His servants, requires obedience, and judges them based on their deeds. The assurance of salvation through Christ’s atonement in Hebrews 12 starkly contrasts the uncertainty of salvation in Islam. These differences highlight the fundamental theological divide between Christianity and Islam, emphasizing the uniqueness of the gospel and the sufficiency of Christ for salvation.
Esposito, J. L. (2018). Islam: The straight path. Oxford University Press.
Nasr, S. H. (2015). The study Quran: A new translation and commentary. HarperOne.
Piper, J. (2013). Desiring God: Meditations of a Christian hedonist. Multnomah.
Rahman, F. (2009). Major themes of the Qur’an. University of Chicago Press.
Sproul, R. C. (2014). Everyone’s a theologian: An introduction to systematic theology. Reformation Trust.
Tozer, A. W. (2015). The pursuit of God. Moody Publishers.
Wright, N. T. (2016). Surprised by hope: Rethinking heaven, the resurrection, and the mission of the church. HarperOne.
Dr. Tim Orr works full-time at Crescent Project as the assistant director of the internship program and area coordinator and is very active in UK outreach. He is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. He is a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism. He has spoken at prestigious universities and mosques, including Oxford University, Imperial College London, and the University of Tehran. He has published widely, including articles in Islamic peer-reviewed journals, and has written four books.