Debunking Sam Shamoun’s Critique of Islamic Salvation

Sam Shamoun’s critiques of Islamic teachings on salvation, specifically his points on the insecurity, lack of clarity, perceived contradictions in Quranic verses, and the supposed superiority of Christian salvation, are often rooted in misunderstandings of Islamic doctrine. Through a careful examination of Islamic theology, as well as the insights of respected scholars, it becomes clear that these arguments are flawed. In this section, we will systematically address each of Shamoun’s points with evidence, scholarly references, and a deeper understanding of Islamic teachings on salvation.

1. The Insecurity of Islamic Salvation

Shamoun’s assertion that Islamic salvation is insecure because it depends on deeds and Allah’s mercy is based on a misunderstanding of the Quranic doctrine of salvation. He contends that since a Muslim cannot be certain of their salvation due to reliance on deeds and Allah’s mercy, salvation in Islam is inherently uncertain.

Islamic Teachings on Salvation: In Islam, salvation is indeed linked to both faith (Iman) and good deeds (Amal), but this does not make salvation insecure. Rather, Islamic theology emphasizes that while deeds play a role, the ultimate decision rests with Allah, who is infinitely merciful and forgiving. This balance between personal responsibility and divine mercy does not produce insecurity but provides a comprehensive understanding of salvation.

• Quranic Verses:
  • Surah Az-Zumar (39:53): “Say: ‘O My servants who have harmed yourselves by your own deeds, do not despair of Allah’s mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.’”
  • Surah At-Tawbah (9:104): “Do they not know that it is Allah who accepts repentance from His servants and takes the charity, and that it is Allah who is the Most-Relenting, the Most Merciful?”

These verses emphasize that salvation is accessible through repentance and that Allah’s mercy is far-reaching and unconditional, offering believers the assurance that salvation is within reach as long as they strive to live righteously. The concept of divine mercy ensures that salvation is never completely out of reach, even for those who have sinned.

Scholarly Opinion:

• Dr. Khaled Abou El Fadl, a prominent Islamic scholar, in his work The Great Theft: Wrestling Islam from the Extremists (HarperOne, 2005), explains that the Islamic concept of salvation is deeply rooted in God’s mercy. He highlights that mercy, not the uncertainty of deeds, defines the path to salvation in Islam.
  • Quote: “Islam does not promise an easy or automatic salvation, but it provides a clear and accessible path through faith, deeds, and mercy. This is a balanced and secure approach to salvation.”

Thus, Shamoun’s claim that Islamic salvation is insecure is not supported by Islamic doctrine, which clearly combines both personal responsibility and the vast mercy of God.

2. The Lack of a Clear and Secure Path

Shamoun argues that Islamic teachings on salvation are unclear because they are based on works rather than offering a clear answer to what ensures salvation. He suggests that the Quran presents a “works-based” system where deeds are weighed by Allah, and salvation is at Allah’s discretion, making it a less secure path compared to Christianity.

The Clarity and Security of the Path to Salvation: The path to salvation in Islam is clear and well-defined. It is structured around the principles of Tawhid (belief in the Oneness of God), righteous deeds, and repentance. The Quran makes it abundantly clear that salvation is for those who believe in God, perform righteous actions, and seek forgiveness.

• Quranic Verses:
  • Surah Al-Baqarah (2:25): “And give good tidings to those who have believed and done righteous deeds that they will have gardens in Paradise, beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, ‘This is what we were provided with before.’ And they will be given something like it.”
  • Surah Al-Imran (3:133-134): “And hasten to forgiveness from your Lord and to a Paradise as wide as the heavens and earth, prepared for the righteous. Who spend [in the way of Allah] during ease and hardship and who restrain anger and who pardon the people—and Allah loves the doers of good.”

These verses not only provide clear conditions for salvation (faith, deeds, and repentance) but also emphasize that salvation is within reach of anyone who follows the prescribed path. The path is not vague but rather grounded in specific principles and actions.

Scholarly Opinion:

• Abdul-Rahman al-Sa’di, a renowned Islamic scholar in his Tafsir al-Sa’di (Darussalam, 2001), argues that the Quran presents salvation as clear and accessible to those who sincerely strive to follow the teachings of Islam.
  • Quote: “The Quran provides both guidance and assurance for those seeking salvation, laying down a clear and understandable framework based on belief, righteous deeds, and repentance.”

Islamic teachings on salvation are clear, not obscure. The believer is provided with explicit instructions in the Quran and the Hadith, ensuring that the path is accessible and understandable.

3. Contradictions in Quranic Verses

Shamoun often points to what he perceives as contradictions in the Quran, specifically between verses that emphasize good deeds and those that highlight Allah’s mercy. He suggests that this vacillation between deeds and mercy creates confusion and undermines the clarity of the Quran’s message.

Reconciling Deeds and Mercy: There is no contradiction between the Quranic emphasis on deeds and mercy. In fact, the Quran integrates the two concepts seamlessly. Good deeds are necessary for salvation, but they are always balanced by the understanding that Allah’s mercy is essential for forgiveness, particularly when one falls short in their deeds.

• Quranic Verses:
  • Surah Az-Zumar (39:53): “Say: ‘O My servants who have harmed yourselves by your own deeds, do not despair of Allah’s mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.’”
  • Surah At-Tawbah (9:104): “Do they not know that it is Allah who accepts repentance from His servants and takes the charity, and that it is Allah who is the Most-Relenting, the Most Merciful?”

Scholarly Opinion:

• Dr. Muhammad Asad, in his Message of the Qur’an (Islamic Texts Society, 2003), explains that the apparent contradiction is resolved when one understands that good deeds are necessary for attaining Allah’s pleasure, but Allah’s mercy is what ultimately guarantees forgiveness for imperfections in human effort.
  • Quote: “The Quran does not present a contradiction but rather a complementary relationship between deeds and mercy. Salvation depends on both righteous striving and the boundless mercy of Allah, which ensures that the believer is not left to rely solely on their own efforts.”

Islamic scholarship has long reconciled these two elements—righteous deeds and divine mercy—showing that they are not contradictory but complementary. The mercy of Allah provides the hope and assurance that human shortcomings will be covered, but this does not diminish the importance of righteous living.

Critiquing the Bible’s Credibility: A Scholarly Perspective

Before engaging with Sam Shamoun’s view on The Superiority of Christian Salvation, it is necessary to address the reliability and authenticity of the source upon which he bases much of his argument—the Bible. Shamoun relies on the Bible to support his claims about salvation, but the credibility of this source has been questioned by a variety of scholars, historians, and theologians over the years. A closer examination of the historical and textual evidence reveals significant concerns regarding the Bible’s authenticity, especially when compared to other religious texts, such as the Quran.

1. The Temporal Gap: The Earliest Christian Writings

One of the central issues in evaluating the Bible’s credibility is the temporal gap between the events it describes and the texts we have today. The earliest Christian writings we possess—specifically the New Testament documents—were written decades after the events they purportedly describe. The Gospels, which narrate the life and teachings of Jesus Christ, were composed between 70 CE and 100 CE—at least 40 years after the death of Jesus. This delay raises significant concerns about the accuracy and reliability of these accounts, especially when considering the lack of contemporary written records during Jesus’ lifetime.

• Bart Ehrman, a renowned biblical scholar, addresses this issue in his book Misquoting Jesus: The Story Behind Who Changed the Bible and Why (HarperOne, 2005). Ehrman writes: “We have no reason to think that the New Testament writings reflect the actual words of Jesus. The first documents to mention Jesus were written decades after his death, and even these were edited and changed over time.”

This temporal gap suggests that by the time the Gospels were written, the teachings and events they describe may have been influenced by oral traditions, memory distortions, and theological developments, further distancing them from the actual historical events.

2. The Absence of First-Century Texts

Even more concerning is the lack of surviving written material from the first decade of Christianity. There are no manuscripts, letters, or texts from the immediate followers of Jesus that can be confidently dated to the first century. The only fragment from the earliest Christian period is the Rylands Papyrus (P52), a small fragment of the Gospel of John, which dates to the early second century. This fragment is the oldest known manuscript of the New Testament, and it is only a portion of a single verse (John 18:31-33), offering no comprehensive account of Jesus’ life or teachings.

• John A.T. Robinson, a respected New Testament scholar, discusses the implications of this absence in his work Redating the New Testament (Westminster Press, 1976). He argues that the lack of early manuscript evidence, combined with the historical gap, makes it difficult to ascertain the authenticity of the Christian message as it was originally preached.
• Elaine Pagels, another prominent scholar of early Christianity, elaborates in her book The Gnostic Gospels (Viking Press, 1979) on the challenges posed by the absence of early Christian texts, noting that the lack of first-century documents leaves us with incomplete and often altered sources that were written decades after the life of Jesus.

3. The Influence of Paul on Early Christian Doctrine

A central aspect of the critique against the Bible’s credibility lies in the influence of Pauline theology on the development of early Christian doctrine. Pauline Christianity, based on the teachings of the Apostle Paul, became dominant in the early church, yet Paul’s interpretation of Jesus’ teachings differed significantly from the views held by Jesus’ immediate disciples and followers. Paul’s teachings on salvation, grace, and faith formed the core of what would eventually be recognized as Christian orthodoxy, but these ideas were at odds with the teachings of the historical Jesus.

• James D.G. Dunn, a leading New Testament scholar, addresses this tension in his book The Theology of Paul the Apostle (Eerdmans, 1998). Dunn asserts that Paul’s theology was fundamentally distinct from the message of Jesus, especially in its emphasis on salvation by faith rather than by works or adherence to Jewish law. He writes: “Paul’s focus on the death and resurrection of Jesus as the means of salvation was something very different from what Jesus himself taught. Jesus was a reformer of Judaism, not the founder of a new religion.”

The writings of Paul became foundational to early Christian doctrine, yet they reflect a theological shift away from the teachings of Jesus. Paul’s influence, which increased as early Christian communities began to spread across the Roman Empire, played a central role in shaping Christianity as a religion distinct from Judaism and from the Jewish reform movement Jesus represented. As a result, much of what Shamoun may cite as Christian doctrine regarding salvation could well reflect Paul’s teachings rather than the authentic message of Jesus.

• N.T. Wright, a respected New Testament scholar, also examines Paul’s influence in Paul: In Fresh Perspective (Fortress Press, 2005), noting that the Apostle’s letters (which make up a significant portion of the New Testament) were not intended to preserve the teachings of Jesus but to address specific theological and pastoral issues within early Christian communities. Wright emphasizes that Paul’s interpretations of Jesus’ message were shaped by his own understanding of Jewish and Greco-Roman thought, which was at times in conflict with Jesus’ original message.

4. Alteration of Early Christian Texts

In light of the absence of first-century Christian writings, the alteration of early Christian texts over time further complicates the reliability of the Bible as a source of doctrine. The process of copying, translating, and editing biblical manuscripts over the centuries has led to variations and contradictions in the text. This is particularly evident in the different versions of the New Testament that circulated in the early church, including the Gnostic gospels and other apocryphal texts, which were excluded from the canon of the New Testament but nonetheless reflect alternative views of Christian doctrine.

• Bruce Metzger, a scholar in textual criticism, discusses the nature of these textual variants in The Text of the New Testament: Its Transmission, Corruption, and Restoration (Oxford University Press, 2005). Metzger explains that the New Testament manuscripts underwent frequent changes, particularly in the early centuries, as they were copied by hand. These textual variants, he argues, make it difficult to ascertain the precise wording of the original texts.

Furthermore, F. F. Bruce, in his book The New Testament Documents: Are They Reliable? (Eerdmans, 1981), acknowledges that while there is a wealth of manuscript evidence for the New Testament, textual alterations and the exclusion of certain writings by early church leaders suggest that what we have today is not necessarily a faithful reflection of the original teachings of Jesus.

5. Theological Shifts and the Canonization of Christian Scripture

The canonization of the New Testament, which took place over several centuries, was also a process marked by theological decisions. The texts that were eventually included in the New Testament were selected based on their alignment with emerging orthodox beliefs, particularly those promoted by the followers of Paul and other influential church leaders. This means that early Christian writings that may have offered alternative views—such as the Gnostic Gospels—were excluded.

• Elaine Pagels in The Gnostic Gospels (Viking Press, 1979) explores the theological debates that led to the exclusion of texts that were not considered orthodox. She argues that the decision to exclude certain texts in favor of others was based not on their authenticity but on their theological compatibility with the views of the early church.

4. The Superiority of Christian Salvation

In addressing Sam Shamoun’s critique of Islamic teachings on salvation, we have already examined how he misinterprets the Quran’s view of salvation, and how the balance between faith, works, and Allah’s mercy provides a coherent and assured path to salvation in Islam. However, Shamoun’s arguments are not only rooted in his critique of Islamic theology; his understanding of Christian salvation, specifically his advocacy for the doctrine of sola fide (faith alone), is equally problematic.

Shamoun’s belief in sola fide—that salvation is attained solely through faith in Jesus Christ, independent of works—relies heavily on the writings of the Apostle Paul. However, this doctrine is at odds with the teachings of Jesus Christ and the direct words of God in the Bible. In fact, when we strip away Paul’s influence and return to the core teachings of Jesus and God, we find that salvation is not about faith alone, but rather about a combination of faith, repentance, and adherence to God’s commandments.

In this section, we will debunk the doctrine of sola fide by focusing on the words of Jesus and God in the Bible, while questioning the validity of Paul’s writings in light of these teachings. We will argue that only the words of Jesus and the direct words of God hold ultimate authority, while Paul’s writings, which introduce new interpretations of faith, deviate from the foundational principles taught by Jesus.

Sam Shamoun’s Overreliance on Paul’s Teachings

Sam Shamoun, like many Christian theologians, places great emphasis on the writings of the Apostle Paul, particularly his teachings on sola fide. According to Shamoun, Paul’s letters present the definitive Christian doctrine of salvation, which asserts that salvation comes through faith in Christ’s atoning sacrifice, rather than through works or adherence to the law.

Paul’s letters (such as Romans, Ephesians, and Galatians) are the primary sources for the Christian doctrine of justification by faith alone. In these writings, Paul often argues that works of the law, such as circumcision or ritual observances, cannot justify a person before God, and that salvation is a gift of grace, accessed solely through faith in Jesus Christ (e.g., Romans 3:28, Ephesians 2:8-9).

While Paul’s writings are foundational to many Christian denominations, it is important to recognize that his interpretation of salvation diverges from the direct teachings of Jesus Christ (pbuh) and the clear commandments of God. Paul’s teachings were not always in alignment with the message delivered by Jesus, and we must be cautious about elevating his writings above the words of Jesus and God.

The Authority of Jesus’ (pbuh) Words and God’s Direct Teachings

The question of authority in Christianity is central to understanding the doctrine of salvation. While Paul’s letters are important to many Christian traditions, they are not the ultimate authority. Jesus Christ (pbuh), as the Son of God, and God the Father, as the Creator of all, hold supreme authority in matters of salvation.

1. The Teachings of Jesus on Salvation

Jesus’ own words on salvation reveal a much more nuanced and works-oriented approach than sola fide suggests. Jesus consistently emphasized that salvation is not granted merely through belief, but through a combination of faith in God, repentance, and following God’s commandments.

• Matthew 7:21-23: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Here, Jesus is clear that verbal profession of faith alone is not sufficient for salvation. The requirement is doing the will of God.
• Matthew 19:16-17: A man asks Jesus, “Teacher, what good thing must I do to get eternal life?” Jesus responds by directing him to the commandments: “If you want to enter life, keep the commandments.” Jesus does not say that faith alone will save him; he calls for active obedience to God’s laws.
• Mark 1:15: “The time has come… The kingdom of God has come near. Repent and believe the good news.” Jesus ties repentance and belief together as essential components for entering the kingdom of God. This shows that salvation is not solely based on belief, but on a transformative act of repentance and a willingness to follow God’s guidance.
• Luke 13:3: Jesus warns, “Unless you repent, you too will all perish.” Repentance is essential for salvation, according to Jesus. This is incompatible with the idea that faith alone suffices.
• John 14:15: Jesus says, “If you love me, keep my commandments.” Love for Jesus and the salvation He offers is demonstrated not by mere belief but by obedience to His commands.

Jesus’ words contradict the notion of sola fide, a doctrine primarily supported by Paul’s writings.

• John P. Meier, a noted Catholic scholar, in his A Marginal Jew: Rethinking the Historical Jesus, affirms that Jesus did not present salvation as a simple matter of belief. Meier writes: “Jesus did not preach faith alone but an integrated message that combined faith in God, repentance, and the concrete actions of following God’s will” (Meier, A Marginal Jew, p. 489). This clearly aligns with the idea that salvation, in Jesus’ teachings, involves both faith and works.
• R. T. France, a respected scholar of the Gospel of Matthew, explains that Jesus’ teachings in passages like Matthew 7:21, where He declares that only those who do the will of God will enter the kingdom, reinforce the importance of works as part of salvation. France writes: “The point of the saying in Matthew 7:21 is that the profession of faith, even when sincere, is not enough. It must be backed up by action that aligns with God’s will” (France, The Gospel of Matthew, p. 278). This reinforces that works, not just faith, are integral to the Christian path to salvation.

Jesus’ (pbuh) teachings focus on active repentance, obedience, and transformation of character—none of which is captured by the simplistic doctrine of sola fide. In every instance, Jesus (pbuh) emphasizes the need for action and adherence to God’s will, not simply intellectual assent to a set of beliefs.

2. The Words of God in the Old Testament

God’s direct teachings, especially in the Old Testament, further emphasize the importance of works and obedience as prerequisites for salvation. The consistent theme throughout the scriptures is that God requires both faith and obedience.

• Deuteronomy 6:5: “Love the Lord your God with all your heart and with all your soul and with all your strength.” This command to love God is foundational, and it implies a commitment to live according to God’s will.
• Deuteronomy 10:12-13: “And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees…” God’s instructions to Israel are clear: salvation comes through obedience to His commands and a genuine love for Him, not merely through faith.
• Micah 6:6-8: “With what shall I come before the Lord and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? … He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” God does not desire ritual sacrifices; He desires justice, mercy, and humility—actions that demonstrate a life aligned with His will.

These Old Testament scriptures make it clear that God’s expectations for salvation have always been tied to more than just faith—they involve living according to His commands, reflecting His justice, mercy, and humility in everyday life. These teachings were integral to the broader biblical narrative before Paul’s writings, and they provide a foundation for understanding salvation from a holistic perspective.

• Walter Brueggemann, an Old Testament scholar, highlights that in the Hebrew Bible, God consistently calls people to active obedience to His commandments. He writes: “The prophets insist that God’s covenant is not fulfilled merely by verbal declarations of faith, but by ethical conduct that aligns with God’s will. This underscores that the moral and ethical aspects of salvation are inseparable from the covenant relationship with God” (Brueggemann, The Prophetic Imagination, p. 39). This reinforces the idea that faith and works go hand in hand in the salvation narrative.
• John Goldingay, a scholar of the Old Testament, in his Old Testament Theology explains that salvation in the Hebrew Bible is portrayed as a holistic concept that involves repentance, ethical behavior, and a faithful relationship with God: “The ethical dimension of salvation is inseparable from God’s work of redemption in the Old Testament. Obedience to God’s commands is presented as a vital part of salvation” (Goldingay, Old Testament Theology, p. 572).

Debunking Paul’s Teachings on Sola Fide and His Departure from Jesus’ Message

While Paul’s teachings on faith and salvation have been influential, many scholars argue that his writings diverge from the core message of Jesus. His doctrine of sola fide introduced a different framework for understanding salvation, which may have distorted the original teachings of Jesus.

1. Paul’s Divergence from Jesus

Many scholars assert that Paul’s teachings on salvation were shaped by his own theological agenda and the issues facing the early church, particularly regarding the relationship between Gentiles and Jewish law. E.P. Sanders, a leading scholar in Pauline studies, suggests that Paul’s view on salvation by faith was not simply a matter of doctrine, but was also a theological response to the Gentile mission and the Jewish understanding of the law. In Paul and Palestinian Judaism, Sanders writes: “Paul’s gospel of grace and justification by faith was not simply about salvation, but about the relationship between the Gentile and the Law. It was an answer to a particular problem in the early Christian community, not necessarily the essence of Jesus’ message” (Sanders, Paul and Palestinian Judaism, p. 491).

This observation highlights that Paul’s teachings on salvation were partly a reaction to the specific cultural and religious challenges of his time, and may not fully reflect the broader and more consistent message of salvation found in Jesus’ own teachings.

2. Paul’s Interpretations of Jesus’ Teachings

Marcus Borg, in Meeting Jesus Again for the First Time, argues that Paul’s teachings on grace and works go beyond the scope of Jesus’ original message. Borg asserts, “Paul’s emphasis on faith as the key to salvation often seems to contrast with Jesus’ message, which placed a significant focus on action, ethics, and the transformation of life” (Borg, Meeting Jesus Again for the First Time, p. 96). This perspective suggests that while Paul certainly influenced early Christian thought, his teachings on salvation by faith alone do not reflect the full range of Jesus’ message about the necessity of repentance and righteous living.

3. Critique of Sola Fide as a Pauline Doctrine

James D.G. Dunn, a leading Pauline scholar, emphasizes the tension between Paul’s doctrine of justification by faith and the broader Christian narrative that includes works. In The Theology of Paul the Apostle, Dunn writes, “Paul’s doctrine of justification must not be seen in isolation from the ethical imperatives he also teaches. The idea that Paul taught salvation by faith alone is an oversimplification” (Dunn, The Theology of Paul the Apostle, p. 413). This critique aligns with the view that while Paul’s letters highlight faith, they do not negate the importance of works in the Christian life, which is also clearly seen in the teachings of Jesus.

The Words of God and Jesus (pbuh) Align More with the Quran Than that of Paul’s Teachings

The salvation teachings found in the Old Testament, the words of Jesus, and the Quran share several key elements:

1. Faith in God: All three traditions stress the importance of believing in the one true God—whether Yahweh in the Old Testament, Jesus as the Son of God in the Christian Gospels, or Allah in the Quran.
2. Repentance: Repentance is a core concept for salvation. In the Old Testament, repentance from sin was required for salvation (e.g., Isaiah 1:16-17). Jesus, too, called for repentance (e.g., Mark 1:15, Luke 13:3). Islam places great emphasis on repentance (e.g., Surah 9:104), making it a necessary part of the salvation process.
3. Obedience to God’s Commandments: Salvation in all three traditions involves obedience to God’s commandments. In the Old Testament, this is seen through the law; in the teachings of Jesus, it involves following His commandments and living righteously; in Islam, it is reflected in following the Quran and the teachings of the Prophet Muhammad (e.g., Surah 3:31, Surah 5:9).
4. Good Works: In all three traditions, salvation is also linked to doing good deeds. The Old Testament stresses justice and mercy (Micah 6:6-8), Jesus emphasizes helping others and fulfilling the will of the Father (Matthew 7:21), and the Quran speaks about charity, prayer, and good deeds as essential to salvation (Surah 2:177, Surah 5:9).

The key difference between the Old Testament, the teachings of Jesus, and the Quran on salvation and Paul’s doctrine of sola fide is that Paul’s teachings often emphasize faith as the sole means of salvation, downplaying or excluding the role of works. In contrast, both the Old Testament and the teachings of Jesus, as well as the Quran, affirm that salvation is not simply about believing but about living according to God’s will, repenting for sins, and performing good deeds.

Conclusion: Debunking Sam Shamoun’s Claims

After examining the historical context of the Bible’s transmission, the divergence between Jesus’ and Paul’s teachings, and the Quranic doctrine of salvation, it becomes clear that Sam Shamoun’s critique of Islamic teachings on salvation is based on several flawed assumptions. The Bible, which he uses as his primary source, is not a reliable document due to its late writings, corruption, and the influence of Paul’s teachings. On the other hand, the Quran offers a consistent and preserved message of salvation, which aligns closely with the teachings of Jesus.

The credibility of the Bible, as the foundational text for Christian doctrine, is a topic that has been widely questioned by scholars and historians. The temporal gap between the events described and the writings we possess, the absence of first-century Christian texts, the influence of Paul on early Christian theology, and the alterations and canonization of biblical manuscripts all raise serious concerns about the authenticity of the Bible. Given these issues, the reliance on the Bible as a source of doctrine, especially when compared to other religious texts like the Quran, should be critically examined. If, as some scholars suggest, early Christian texts were altered or lost, Shamoun’s use of the Bible to critique Islamic salvation is questionable, as the very foundation of his argument may be built on an untrustworthy and historically inconsistent source.

In light of these facts, Shamoun’s arguments against Islamic salvation not only fail to address the true nature of Islamic doctrine but also overlook the problematic history of the Bible’s development. As such, his critique is fundamentally flawed and cannot withstand scrutiny.