I have always believed that it’s good to listen to critics, to give them a fair hearing. The reason is that they just might be onto something. Since I’m already convinced—and my wife confirms—that I fail to get everything right, a critic might spot something I should change, or rethink, or redo, or apologize for. Now, I don’t like the process involved, and usually feel rather annoyed when they get some criticism of me correct. Even if they in the process remind me how annoying other people can be. Sorry, I mean even if also they remind me how easily I can be annoyed.
Anyway. I believe the same thing about my faith. The best test, it seems to me, is not whether I feel confident in what I believe, but whether I can face the best challenges of the most thoughtful unbelievers and not only believe but with sufficiently good reasons.
Sometimes I am surprised by the challenges or questions issued by the critics of my faith. They hold a position I have not fully appreciated, or are bothered by something I had not considered all that important. Listening to the critics of the faith, in other words, has benefits.
I wish I could recommend A Muslim View of Christianity to everyone, but it is a scholarly book, produced by an Islamic academic for fellow scholars who are engaged in Muslim-Christian dialogue. Although well written and thoughtfully developed, Mahmoud Ayoub’s collection of essays tends to be academically demanding in the best sense of the term.
When I began A Muslim View of Christianity, I expected to find (among other things) thoughtful arguments about both the similarities and differences between Islam and Christianity, serious questions about the veracity of Scripture and the historicity of Christ’s death and resurrection, and reflections on the conflicts between the two from the pages of history. Ayoub provided all that and more.
What I was surprised to find was a plea for pluralism. Not pluralism in the sense that differing religions live side by side in tolerance, but pluralism in the philosophical sense, that in a pluralistic world no ultimate truth claims can be made. Three quotes among many, taken at random:
“We now know that no religion can claim an exclusive monopoly on salvation and truth. We must accept the fact that our forebears knew far less about world religions than we know. Hence, we must see our faith in global perspective as one among many, each having its own spiritual heritage and civilization. In light of this, no religious” community or religio-ethnic group can claim a special and exclusive mission to mankind.” 
“The Qur’an, far more than Muslims have ever done, accepts the pluralism of religions and affirms the unity of faith. The only common elements it insists on are sincere faith in God and works of righteousness.” 
“True dialogue is conversation among persons and not a confrontation between ideas. If Muslim-Christian dialogue is to be at all meaningful, it must go beyond the letter of scriptures, creed, and tradition. Men and women of faith in both communities must learn to listen to the divine voice speaking through revelation and history, and together seek to understand what God is saying to Muslims through Christianity and to Christians through Islam. In more practical terms, this means that Christians and Muslims must go beyond the history of a reified religion and try instead to share in the commonality of faith. Then it will, we hope, be realized that although Christians and Muslims have followed different roads toward the goal of human fulfillment in God, the goal is one and the roads meet at many points.” 
One more thing: Although I am not at liberty to name my sources, I have it on good authority that more and more Islamic clerics are arguing for religious pluralism, especially among Shi’a scholars in Qum, the holy city in Iran.