While both religions emphasize faith, they define it in radically different ways. Christianity teaches faith as trust in God’s redemptive plan, culminating in Christ, while Islam sees faith as submission to divine law, with no guarantee of salvation.
By Dr. Tim Orr
Faith is one of those words that gets thrown around a lot, but what does it mean? For some, faith is believing in something unseen; for others, it’s a deep trust that shapes the entire course of life. Hebrews 11, often called the "Hall of Faith," gives us a profound picture of what faith looks like in a Gospel-centered life. It’s not just about obedience or religious duty—it’s about trusting in a relational God who fulfills His promises. This is where Christianity and Islam diverge sharply. While both religions emphasize faith, they define it in radically different ways. Christianity teaches faith as trust in God’s redemptive plan, culminating in Christ, while Islam sees faith as submission to divine law, with no guarantee of salvation. These differences are not just theological abstractions; they shape how people live, worship, and understand their ultimate destiny (Esposito, 2011).
One of the most striking differences between Gospel-centered Christianity and Islam is how each faith views God. Hebrews 11 presents a deeply relational God who walks with His people. Abraham didn’t just obey blindly; he believed in the promise of a son and, ultimately, the greater promise of a heavenly inheritance (Hebrews 11:8-10). The faithful in Hebrews 11 weren’t just following commands—they were in a covenantal relationship with God, trusting Him even when they didn’t see the full picture.
Imagine a father promising his child a future inheritance. The child doesn't yet see it, but he trusts his father’s word. This is the nature of biblical faith—a trust grounded in God’s character and past faithfulness. This relational aspect of faith is completely missing in Islam (Williams, 2013).
In contrast, Islam emphasizes tawhid, Allah's absolute oneness and transcendence. While this affirms God’s greatness, it often leaves little room for intimacy. Allah reveals His will but not Himself. There is no concept of God as Father in Islam, only as Master. The Qur’an often describes faith (iman) as submission to Allah’s laws rather than a trusting relationship with Him (Qur’an 3:102). This difference is crucial: while Hebrews 11 believers seek to “draw near” to God in faith (Hebrews 11:6), Muslims submit to divine decrees without the expectation of personal communion (Nasr, 2003).
This difference can be seen in prayer as well. When a Christian prays, there is an expectation of being heard and personally known (Hebrews 4:16). In Islam, prayer (salah) is a duty performed at specific times, in a particular form, and Arabic, regardless of one’s native language. The focus is on obedience rather than dialogue. The experience of prayer is shaped by the nature of the deity being worshiped—where Christianity sees prayer as entering the presence of a loving Father (Matthew 6:9), Islam frames it as performing a ritual before a sovereign master who may or may not accept one's acts of devotion (Graham, 2002).
The implications of this theological difference are profound. In Christianity, faith is a response to God's love, whereas in Islam, faith is a requirement to prove submission. Christianity’s relational model allows for grace, forgiveness, and intimacy with God, while Islam’s legalistic framework often leads to spiritual anxiety—worrying whether one has performed one's duties sufficiently (Parshall, 2003).
Hebrews 11 clarifies that faith is about trusting in what is unseen, based on God’s character. Abraham’s willingness to sacrifice Isaac wasn’t about mere obedience but his belief that God could raise the dead (Hebrews 11:17-19). This foreshadowed Christ’s resurrection, the ultimate fulfillment of faith. This is a trust not in human ability but in divine faithfulness (Wright, 1992).
To illustrate, consider a tightrope walker crossing Niagara Falls. They might say yes if he asks someone if he can carry them across. But true faith would be climbing onto his back. This is the kind of trust Abraham had—one that acts based on belief in God's character. It is not just a passive belief but an active reliance on God's promises.
In Islam, however, faith is always tied to work. Muslims must believe in six articles of faith (God, angels, books, prophets, the Last Day, and divine decree), but their standing with God depends on their deeds (Surah 23:102-103). Even Muhammad himself was uncertain of his salvation (Sahih Bukhari 5:266). Imagine trying to earn God's approval, yet never knowing if you've done enough. That is the weight Islam places on its followers—a burden that the Gospel lifts by assuring believers that salvation is by grace through faith (Ephesians 2:8-9) (Woodberry, 2008).
This difference profoundly affects daily life. Christians who trust in the finished work of Christ live with assurance, while Muslims often fear falling short. The question that haunts many devout Muslims is: “Have I done enough?” The Gospel answers, “Jesus has done it all.” This stark contrast influences the believer's outlook on life, their motivation for service, and even their emotional and psychological well-being (Peters, 2009).
Christianity's emphasis on faith as trust in God's work rather than human effort fosters a deep sense of security. At the same time, Islam's focus on works-based righteousness can often lead to exhaustion, doubt, and a transactional view of God. This distinction explains why many former Muslims who come to Christ describe their conversion as freedom from religious slavery into the peace of God's grace (Parshall, 2003).
Hebrews 11 shows us that faith isn’t just about belief—it’s about trusting a God who keeps His promises. The faith of Christianity is not blind obedience but expectant hope in a God who has revealed Himself through Christ. Islam, by contrast, presents faith as submission without assurance, a system of rules where salvation is uncertain (Parshall, 2003).
The believers in Hebrews 11 staked their lives on a promise they never saw fulfilled in their lifetime, yet we have the privilege of seeing that promise completed in Christ. The choice is clear—will we place our faith in a system of law and uncertainty or in the God who has proven Himself faithful from generation to generation?
Esposito, J. L. (2011). Islam: The straight path. Oxford University Press.
Graham, W. A. (2002). Islamic and comparative religious studies: Selected writings. Ashgate.
Nasr, S. H. (2003). The heart of Islam: Enduring values for humanity. HarperSanFrancisco.
Parshall, P. (2003). Understanding Muslim teachings and traditions: A guide for Christians. Baker Books.
Peters, F. E. (2009). The children of Abraham: Judaism, Christianity, Islam. Princeton University Press.
Williams, R. (2013). Faith in the face of empire: The Bible through Palestinian eyes. Orbis Books.
Woodberry, D. (2008). From seed to fruit: Global trends, fruitful practices, and emerging issues among Muslims. William Carey Library.
Wright, N. T. (1992). The New Testament and the people of God. Fortress Press.
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.