The Two Spiritual Lineages in Biblical Theology

Title: The Two Spiritual Lineages in Biblical Theology: A Theological Critique of Islam’s Anthropological and Ethical Framework

Abstract:
This paper examines the biblical motif of two opposing spiritual lineages—the "children of God" and the "offspring of the serpent"—as introduced in Genesis 3:15, and traces its development through subsequent scriptural and theological interpretations. It then explores this paradigm through the lens of Jesus’ parable of the wheat and tares in Matthew 13, assessing the implications for discerning authentic spiritual life from its destructive counterfeit. Finally, it offers a critical analysis of certain doctrinal and ethical aspects within Islamic theology and practice, arguing that its theological anthropology diverges fundamentally from the biblical vision of human dignity, compassion, and moral accountability.

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Introduction

The concept of dual spiritual lineages emerges early in the biblical narrative. In Genesis 3:15, God proclaims enmity between the serpent and the woman, and between the serpent’s seed and her Seed. Theologians have long interpreted this as the foundation for a spiritual dichotomy within humanity: one lineage aligned with divine purpose and moral order, the other with rebellion and disorder (Hamilton, 1990; Sailhamer, 1996). This polarity is echoed in the teachings of Jesus Christ, particularly in the parable of the wheat and tares (Matthew 13:24–30, 36–43), where the world is depicted as a field containing both the children of the Kingdom and the children of the evil one.

This article aims to examine how this biblical framework informs Christian theological anthropology and ethical expectations, and to evaluate critically the anthropological and ethical constructs within Islamic thought and praxis. The argument is made that while Christianity upholds a vision of humanity rooted in imago Dei, moral conscience, and redemptive potential, certain elements within Islamic jurisprudence and ritual practice betray a theological anthropology that is incompatible with these values, lacking both a coherent moral compass and a spiritually life-affirming ethic.

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Biblical Foundations: Two Lineages in Genesis and Matthew

Genesis 3:15 serves as a pivotal theological text in the Judeo-Christian tradition, often regarded as the protoevangelium, the first announcement of redemption (Wenham, 1987). The 'seed of the woman' and the 'seed of the serpent' symbolize two antithetical orientations of human existence: one towards God and righteousness, the other towards rebellion and destruction. This dichotomy recurs throughout Scripture—in narratives such as Cain and Abel (Genesis 4), the sons of God and daughters of men (Genesis 6), and ultimately in Jesus' teachings.

In Matthew 13:24–30, Jesus elaborates on this division through the parable of the wheat and tares, illustrating how, within the same human field, two types of people coexist: those belonging to God and those aligned with evil. The eschatological resolution will separate the two, yet until then, discernment is necessary as appearances often deceive. This theme reinforces the biblical warning that not all who appear human bear the divine image in a redemptive sense (John 8:44).

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Anthropological and Ethical Critique of Islam

When this biblical framework is applied to the comparative study of world religions, particularly Islam, significant anthropological and ethical divergences emerge. Islamic theology, while monotheistic, structures its anthropological vision and ethical system around jurisprudential legality rather than moral conscience shaped by divine love. Classical Islamic jurisprudence (fiqh) has historically sanctioned practices such as child marriage, concubinage of war captives, and severe penalties for apostasy (Lewis, 2002; Ibn Rushd, Bidayat al-Mujtahid). These permissions stand in stark contrast to the biblical ethic, which grounds human dignity in the imago Dei and demands compassion and justice as reflections of divine character (Genesis 1:26–27; Micah 6:8).

Furthermore, Islamic ritual practice, particularly the annual Hajj pilgrimage to Mecca, exemplifies a mechanistic religiosity devoid of the relational intimacy emphasized in biblical faith. The circumambulation of the Kaaba, a central rite, has been critiqued by scholars for its symbolic disconnect from a personal, covenantal relationship with God, reducing spirituality to ritual performance (Peters, 1994). While Christianity demands moral transformation through regeneration (John 3:3–6) and relational love (1 John 4:7–12), Islam frequently privileges external submission (Islam itself meaning ‘submission’) to divine command, often at the expense of inward ethical renewal.

The Quranic portrayal of God as al-Mutakabbir (The Supreme) and al-Qahhar (The Subduer) frames divine-human interaction in terms of absolute authority and legal obligation, with limited space for grace-based, relational encounter (Nasr, 2003). This theological structure has, in various contexts, underpinned a religio-political culture where acts such as honor killings, forced conversions, and religiously sanctioned violence have found legal or social justification (Ali, 2015). Such practices reflect an anthropology that diminishes the intrinsic value of the individual and suppresses moral conscience in favor of juridical conformity.

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Conclusion

The biblical narrative posits a fundamental spiritual distinction within humanity: those who pursue God’s justice, mercy, and relational love, and those who align with chaos and moral nihilism. When applied to religious systems, this framework invites rigorous ethical and anthropological critique. While Islam shares superficial theological parallels with biblical monotheism, its juridicalism, depersonalized spirituality, and problematic moral allowances situate it within the lineage of structures that, in biblical terms, perpetuate spiritual death rather than life.

This theological critique does not dismiss the dignity of individual Muslims, many of whom seek moral good within their cultural context. Rather, it underscores the necessity of evaluating religious systems not merely by their professions of faith but by the fruits they produce in human dignity, justice, and compassion (Matthew 7:16–20). In this, Christianity’s insistence on love, conscience, and imago Dei remains an unparalleled foundation for human flourishing.

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References

• Ali, Ayaan Hirsi. Heretic: Why Islam Needs a Reformation Now. Harper, 2015.

• Hamilton, Victor P. The Book of Genesis Chapters 1–17. Eerdmans, 1990.

• Ibn Rushd (Averroes). Bidayat al-Mujtahid wa Nihayat al-Muqtasid. Dar al-Ma’rifah.

• Lewis, Bernard. What Went Wrong? Western Impact and Middle Eastern Response. Oxford University Press, 2002.

• Nasr, Seyyed Hossein. The Heart of Islam: Enduring Values for Humanity. HarperOne, 2003.

• Peters, F.E. The Hajj: The Muslim Pilgrimage to Mecca and the Holy Places. Princeton University Press, 1994.

• Sailhamer, John H. Genesis Unbound: A Provocative New Look at the Creation Account. Multnomah, 1996.

• Wenham, Gordon J. Genesis 1–15. Word Biblical Commentary, 1987.

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The Hypocrisy of Religious Iconoclasm: When Idol-Breakers Become Idolaters

Abstract:

Throughout history, religious iconoclasm has been a powerful and often violent expression of theological absolutism. Among certain radical Islamic factions, the destruction of religious imagery associated with other traditions has been justified as a defense of monotheism and a rejection of idolatry. However, a closer examination of ritual practices within Islam—particularly those associated with the Kaaba in Mecca—reveals paradoxical elements that mirror the very behaviors these groups condemn. This paper critically explores the contradictions inherent in religious enforcement ideologies and practices, highlighting the sociological and theological implications of ritual object veneration within contemporary Islam.

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Introduction

Religious iconoclasm—the deliberate destruction of religious icons, statues, and sacred sites—has been a recurrent phenomenon across civilizations. In the modern era, certain radicalized Islamic movements have claimed exclusive authority to police the boundaries of monotheism through violent iconoclasm. From the demolition of ancient Buddhist statues in Afghanistan to the destruction of Christian crosses in parts of Europe and the vandalizing of Hindu and Shinto shrines in South and East Asia, these acts are publicly justified as a defense against idolatry (shirk). However, a critical investigation into the concept of idolatry within Islam and the ritualistic practices surrounding the Kaaba and the Black Stone (al-Ḥajar al-Aswad) reveals significant theological contradictions that merit closer scholarly scrutiny.

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Iconoclasm and Its Historical Rationale in Islamic Thought

Islamic theology, especially in its early development, positioned itself against what it perceived as the polytheism and idolatry of pre-Islamic Arabia. The Prophet Muhammad’s reported cleansing of the Kaaba from its pre-Islamic idols is frequently cited as a foundational moment in Islamic monotheism (taḥwīd). Classical jurisprudence and theological texts have maintained a firm stance against any form of object-veneration that could potentially rival devotion to God. Yet, the distinction between reverence and idolatry has often been a subject of interpretative flexibility, allowing for ritualistic practices that, while officially monotheistic, bear striking resemblance to the customs condemned elsewhere.

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The Paradox of the Kaaba and Ritual Object Veneration

Central to Islamic worship is the Kaaba in Mecca, a cube-shaped structure believed by Muslims to have been constructed by Abraham and Ishmael. During daily prayers (ṣalāh), Muslims worldwide face the Kaaba, and the annual Hajj pilgrimage centers around ritual acts performed in its vicinity. Among these is the veneration of the Black Stone, which pilgrims traditionally attempt to kiss or touch. Additionally, the symbolic stoning of three pillars representing Satan, head-shaving, and circumambulation (ṭawāf) around the Kaaba during Hajj bear ritualistic similarities to practices in other religious traditions historically denounced by Islamic theologians.

Comparative religious studies note parallels between these practices and the symbolic rituals of other faith systems, such as the Kumbh Mela pilgrimage in Hinduism, which involves mass bathing and ritual purification rites. Furthermore, the persistent emphasis on the physical Kaaba as the geographic and spiritual axis of the Muslim world introduces complexities into Islamic claims of aniconism and strict anti-idolatry, as it effectively sacralizes a particular object and location.

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The Irony of Religious Enforcement and Theological Exclusivism

The aggressive iconoclasm perpetrated by certain radical Islamist groups illustrates a theological inconsistency: while these groups denounce the veneration of religious images and objects in other faiths, they simultaneously participate in rituals that confer sacred status upon specific objects and spaces within their own tradition. This suggests that their iconoclasm is not purely driven by theological principle, but often by political and cultural motivations aimed at asserting religious dominance and cultural hegemony.

The sacralization of the Kaaba and the Black Stone functions as a rebranded form of religious symbolism, maintained through ritual and theological justification rather than through consistent doctrinal application. As such, the claim of monotheistic purity becomes problematic when juxtaposed with ritual practices that exhibit clear parallels to the object-veneration behaviors they seek to eradicate elsewhere.

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Conclusion

The paradox inherent in Islamic iconoclasm, wherein idol-breakers become inadvertent idolaters, underscores the complexity of religious enforcement ideologies. The conflation of theological purity with cultural supremacy has led to selective interpretations of what constitutes idolatry, permitting ritual practices within Islam that mirror those condemned in other faiths. This reveals a profound irony at the heart of religious enforcement movements: while claiming to dismantle idolatry, they perpetuate it through alternative symbols, rituals, and sacred geographies.

A nuanced, historically and theologically informed approach is necessary to unpack these contradictions and foster interfaith dialogue that acknowledges the shared human impulse towards sacred symbolism, rather than condemning it selectively. Future scholarship might benefit from comparative analyses between Islamic rituals and those of other traditions, illuminating the universal patterns of sacred object veneration beneath the rhetoric of religious exclusivity.

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Keywords: Iconoclasm, Islamic theology, Kaaba, Black Stone, idolatry, religious ritual, monotheism, Hajj, religious enforcement, religious symbolism

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Who is Allah? Who is Allah? God or Satan? An Inquiry into the Origins and Theological Identity of 'Allah'

By:

Max Shimba Ministries Org

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Abstract

This article investigates the identity of 'Allah' — whether He is the true God or a deceptive entity, often identified in Christian polemics as Satan. Through a historical-linguistic and theological analysis, the article explores how the term 'Allah' originated, its pre-Islamic pagan context, and its adoption into Islam. It emphasizes the importance of seeking verified religious truth over inherited beliefs and offers a reasoned Christian critique of the Islamic conception of God.

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Introduction

There are two significant, widely misunderstood, and hotly contested perspectives regarding the question, “Who is Allah?” Around this issue, numerous unverified claims, deep-seated biases, and sometimes even baseless hostility circulate, which cloud objective discussion. While some people feel peace when they hear the name Allah, believing He is the Creator God, others firmly maintain that Allah is not God but rather Satan — the great deceiver, a false god. These conflicting sentiments evoke strong emotions in people’s hearts, which can obstruct our ability to objectively seek and recognize truth in this matter.

This article invites readers to momentarily suspend their rigid positions and religious preconceptions, and instead ask themselves some crucial questions. Before evaluating evidence that might prove whether Allah is the true God or not, I openly affirm the existence of the true Creator God of heaven and earth. However, it is essential to acknowledge how often we accept religious claims simply because they are passed down to us by others — through oral traditions, public sermons, or media broadcasts.

While faith itself is not inherently harmful, it bears a considerable risk: that our goodwill and religious sincerity might be exploited by those with self-serving motives. Thus, it becomes vitally important to seek evidence and continuously test our beliefs, lest we discover too late that we’ve been misguided when it is no longer possible to amend our course.

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The Necessity of Verifying Religious Claims

In matters of faith, it is crucial to discern precisely what God commands — whether one identifies as a Muslim or a Christian. Each person must acquire firsthand understanding of God’s word so they can test everything presented to them in the name of divine authority. Otherwise, people of ill intent might preach false doctrines under the guise of God’s instructions, and sincere individuals might accept these teachings in good faith, mistakenly believing them to be divine.

Muslims, for example, display commendable zeal in seeking and serving God. It is remarkable for a person to visit a house of worship five times a day, including at dawn when physical rest still beckons. Such dedication indicates a sincere intention to know and serve God.

We have often heard of people sacrificing their lives for their faith. While I do not personally endorse such acts, putting aside the question of whether these deeds are right or wrong, one must admit that this level of devotion testifies to a genuine longing for God. The crucial question, however, is this: “Is this truly what God commands?” It seems almost unthinkable that a loving father with ten children would commend one of them for killing his siblings simply because he was ordered to do so. Or that such a father would declare, “Whoever kills his brothers will receive my love more abundantly.”
Believing in the wrong thing — however sincerely — ultimately leads to disaster.

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The Etymology and Historical Origins of the Name 'Allah'

The name Allah originates from al-Ilah. The prefix al functions much like the English definite article “the”, while ilah means “god”. Thus, al-Ilah translates to “the god”. Over time, linguistic evolution caused this compound to contract into Allah. This kind of linguistic transformation is common. In Swahili, for example, one might hear someone say ‘ndo ivo’, a shortened form of ‘ndiyo hivyo’. It is conceivable that a century from now, people might not even realize the origin of ‘ndo ivo’.

Historically, Allah was not originally the name of the monotheistic God of Abraham but was instead the title of a moon god in pre-Islamic Arabia. This moon deity had a wife believed to be the sun and daughters known as al-Lat, al-Uzza, and Manat. These three goddesses were revered as high deities among the pantheon of gods worshipped by the Arabs before the advent of Islam — a period Muslims refer to as Jahiliyyah (the age of ignorance).

The term Allah was masculine in form, which is evident since one of his daughters was called al-Lat, a feminine variant. Just as Francis is masculine and Francisca is feminine in European languages, so it was with Allah and al-Lat. Both names share the same root, differing only by gender.

One of the communities that ardently worshipped Allah was the Quraysh tribe, from which the Prophet Muhammad himself emerged.

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Was ‘Allah’ Known in Abrahamic Tradition Before Islam?

There is a widespread misconception among many who assume that Allah was an unknown entity until Muhammad introduced him. Others claim that Allah was already known during Abraham’s time in the same sense as today. If that were true, one must then ask: How did the God of Abraham disappear, only for a pagan ‘Allah’ to emerge in his place?

The historical evidence points clearly to the fact that the Allah of pre-Islamic Arabia was a pagan deity, one of many worshipped in a polytheistic society. Therefore, it cannot be logically consistent to conflate this pagan Allah with the monotheistic Creator of heaven and earth revealed in the Bible.

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Conclusion

Based on this evidence — etymological, historical, and theological — I openly affirm that Allah is not the true God of the Bible, but rather a pagan deity later appropriated into Islam. In Christian theological understanding, any entity that presents itself as God but is not the true God of Scripture operates under satanic deception. Hence, I conclude, with conviction, that Allah, as presented in Islam, aligns more closely with the biblical concept of Satan than with the Holy God of Abraham, Isaac, and Jacob.

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Max Shimba Ministries Org

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The Status of Women in the Islamic Heaven (Jannah)

The Status of Women in the Islamic Heaven (Jannah): A Theological Critique

Abstract:
This article examines the status of women in Islamic eschatology as portrayed in Islamic primary texts, including the Qur’an and Hadith, juxtaposed with Christian biblical teachings on women’s worth and their position in the afterlife. The paper questions the moral and theological implications of specific Qur’anic verses, Hadith narrations, and Islamic jurisprudence, particularly concerning women’s rights, female genital mutilation (FGM), legal punishments for adultery, and the depiction of paradise.

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Introduction

The role and value of women within Islamic theology, both in this life and in the hereafter, has been a subject of ongoing debate and scrutiny. This article seeks to interrogate whether women truly have an equitable place in the Islamic paradise (Jannah) and examines Muhammad’s statements regarding women’s intellectual and spiritual status, as well as broader legalistic frameworks affecting Muslim women.

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Women in Islamic Teachings: A Review of Texts

The Prophet Muhammad, in Sahih al-Bukhari, Book 2:541, is reported to have said:
"I have not seen anyone more deficient in intelligence and religion than women."

Additionally, in Sahih al-Bukhari, Book 7:33, Muhammad stated:
"I have not left behind me any affliction more harmful to men than women."

Further, Sahih al-Bukhari, Book 7, Chapter 88:124, records Muhammad as saying:
"I stood at the gate of Hell and saw that the majority of its inhabitants were women."

The Qur'an permits men to beat their wives in Surah An-Nisa 4:34. It also reduces women to objects of pleasure, likening them to fertile fields:
*"Your wives are a tilth for you, so go to your tilth as you will" (Surah Al-Baqarah 2:223).

In contrast, the Bible states:
"He who finds a wife finds a good thing and obtains favor from the Lord." (Proverbs 18:22)
Additionally, Christian scriptures permit women to preach (1 Corinthians 11:1-5) and affirm Mary Magdalene as the first to witness and proclaim the risen Christ (John 20:16-18).

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Legal Punishments for Adultery: Whips or Stones?

Although adultery in Islamic law was traditionally punished by stoning, Surah An-Nur 24:2 prescribes one hundred lashes for both male and female adulterers, to be carried out in the presence of a community of believers. However, no distinction is made in this verse between married and unmarried offenders. This discrepancy arises because the practice of stoning is found not in the Qur’an, but in Hadith literature — notably Sahih al-Bukhari, Book 8, No. 805.

Notably, many modern Qur’anic translations place the phrase "stoning to death" within brackets in Surah An-Nur 24:2, indicating its absence from the original Arabic text. This raises a critical question: which law holds ultimate authority — that of Allah in the Qur'an or Muhammad's rulings in the Hadith?

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Female Genital Mutilation (FGM) in Islam

Though globally condemned, female genital mutilation persists in many Islamic-majority countries. Muhammad’s position is preserved in Sunan Abu Dawud, Book 41, Hadith 5251, where FGM is referred to as an honorable practice. Musnad Ahmad ibn Hanbal 5:75 and Abu Dawud Adab 167 similarly record approvals for female circumcision.

In July 2014, the newly declared Islamic State of Iraq decreed that all women aged 11–46 undergo FGM, citing Islamic Sharia law. Notably, neither the Islamic State nor prominent Muslim clerics globally have officially refuted this mandate.

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Women in Islamic Paradise (Jannah)

The Qur'an presents a sensual depiction of paradise, particularly tailored for men. Surah Al-Waqi’ah 56:10-40 describes heavenly delights — wine, fruits, and specially created virgin companions. Yet, there is no explicit mention of what awaits Muslim women in Jannah.

While Surah Az-Zukhruf 43:70 states:
"Enter Paradise, you and your wives, in happiness,"
this raises a theological dilemma: What about Muslim women who remain unmarried in this life? Additionally, if Muslim men are promised heavenly companions of particular beauty and form, how will earthly couples remain united in the afterlife?

A further paradox is posed by Surah Maryam 19:71-72, which declares that all people, including Muhammad and his followers, will pass through Hell before reaching Paradise. This adds tension to the portrayal of Islamic paradise as an immediate reward.

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Christian Conception of Heaven

In contrast, Christianity portrays heaven as a place for all believers — men and women alike. Matthew 22:30 asserts that in the resurrection, people will neither marry nor be given in marriage. Instead, they will be like angels in heaven. Christ promises in John 14:1-3 that believers will dwell with Him and the Father, and 1 Thessalonians 4:17 affirms that believers will eternally be with the Lord.

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Key Questions for Theological Reflection

1. Why did Allah permit female genital mutilation (FGM) while globally it is denounced as a human rights violation?

2. What is the true source of the punishment of stoning for adultery — the Qur’an or Muhammad’s Hadith?

3. Does Muhammad’s Hadith override Allah’s commandments in the Qur’an?

4. Why was the punishment of one hundred lashes, as stated in Surah An-Nur 24:2, seemingly abrogated by the practice of stoning?

5. Will unmarried Muslim women in Jannah be given seventy-two male companions as Muslim men are promised female virgins?

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Conclusion

This inquiry invites both Muslim and non-Muslim scholars to critically evaluate these scriptural inconsistencies and theological injustices, particularly in matters concerning women. Where Islam’s paradise appears to promise sensual and gendered pleasures for men, Christianity affirms an eternal, spiritual union with God for all believers. It challenges the reader to question the moral foundation of eschatological rewards and urges individuals to seek Christ, in whom there is neither male nor female, but all are one (Galatians 3:28).

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Call to Reflection:
Examine these matters diligently. Seek truth beyond tradition. Come to Jesus Christ.

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The Qur’anic Rebuke of Muhammad

The Qur’anic Rebuke of Muhammad: A Theological Reflection and Inquiry

By: Max Shimba Ministries Org

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Abstract

This paper explores surprising Qur’anic passages where Allah appears to rebuke, humiliate, or speak disparagingly toward Muhammad, the Prophet of Islam. While Muslim tradition venerates Muhammad as a sinless, elevated figure, the Qur’anic text contains verses in which Allah addresses him with stern language. This article juxtaposes these passages with Qur’anic descriptions of Jesus (Isa) — who is consistently spoken of in honorable terms — and compares this dynamic to the consistent dignity afforded to Jesus Christ within the Christian Scriptures. The reflection raises theological and doctrinal questions about Islamic eschatology, prophetic authority, and divine justice within the Qur’anic worldview.

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Introduction

Muhammad is deeply revered within Islamic tradition as the final prophet and the “Seal of the Prophets.” He is considered a figure of impeccable character and divine appointment. Yet, a critical reading of the Qur’an reveals passages where Allah issues direct reprimands, harsh statements, and even public humiliation of Muhammad. These verses challenge the popular perception of his spiritual status. More so, the Qur’an paradoxically addresses Jesus (Isa) in consistently honorable terms, raising further theological curiosity.

This article examines these specific Qur’anic passages and raises essential questions:

• Why would Allah address his final messenger in such a disparaging manner?

• What do these passages imply about Muhammad’s spiritual standing?

• How do these interactions compare to the way God addresses Jesus in both the Qur’an and the Bible?

• What implications do these revelations hold for Muslim theology regarding heaven, hell, and prophetic authority?

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Textual Evidence and Analysis

A series of Qur’anic verses form the foundation for this inquiry:

1. Mortality of Muhammad

“Indeed, you (Muhammad) will die, and indeed, they too will die.”
(Qur’an, Az-Zumar 39:30)

And again:

“Then on the Day of Resurrection you all will dispute before your Lord.”
(Qur’an, Az-Zumar 39:31)

Here, Allah bluntly declares the mortality of Muhammad, placing him on equal footing with his followers, which disrupts notions of prophetic transcendence.

2. Muhammad as an Ordinary Man

“Say: I am only a man like you…”
(Qur’an, Al-Kahf 18:110)

The Qur’an commands Muhammad to publicly identify himself as merely human, despite Islamic tradition that elevates him far beyond ordinariness.

3. Muhammad's Sinfulness and Need for Forgiveness

“So know that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women.”
(Qur’an, Muhammad 47:19)

Nowhere does the Qur’an confirm Muhammad’s sins were forgiven — a troubling matter given his prophetic role.

4. Inability to Guide Loved Ones

“Indeed, you (Muhammad) do not guide whom you like, but Allah guides whom He wills.”
(Qur’an, Al-Qasas 28:56)

This passage portrays Muhammad as powerless in matters of salvation, contrary to the perception of a prophet interceding for his followers.

5. Pointless Intercession for the Damned

“Whether you (Muhammad) ask forgiveness for them seventy times — Allah will never forgive them.”
(Qur’an, At-Tawbah 9:80)

The verse renders Muhammad’s intercession ineffective, even repetitive and futile.

6. Demand for Angels as Proof of Prophethood

“And they say: O you upon whom the message has been sent down, indeed you are mad. Why do you not bring us the angels if you should be among the truthful?”
(Qur’an, Al-Hijr 15:6-7)

The absence of heavenly signs to support Muhammad’s claims undermines his credibility in the eyes of his opponents.

7. Disparagement in Daily Life

“And they say: What is this Messenger who eats food and walks in the markets? Why has an angel not been sent down to be a warner with him?”
(Qur’an, Al-Furqan 25:7-8)

The verse questions Muhammad’s prophetic legitimacy based on his mundane lifestyle.

8. All Souls, Including Believers, Must Enter Hell

“And there is none of you except he will come to it (Hell). This is upon your Lord an inevitability decreed.”
(Qur’an, Maryam 19:71)

And:

“Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.”
(Qur’an, Maryam 19:72)

This raises difficult soteriological questions about the fate of the righteous and whether paradise in Islamic theology is accessible without passing through Hell.

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Theological Questions and Reflections

These passages generate profound theological dilemmas:

1. Who Are ‘We’ Who Will Save the God-Fearing?
   In Maryam 19:72, Allah refers to “We” saving the pious. Islamic theology traditionally asserts Allah alone saves. The plural raises questions about divine agency and authority.

2. Why Must the Pious Enter Hell?
   The assertion that all — including believers — must experience Hell challenges conventional eschatological narratives of immediate paradise for the faithful. It suggests a grim universal judgment before redemption.

3. Why Does Allah Rebuke His Own Messenger?
   It is troubling that Allah would publicly admonish and humiliate Muhammad, labeling him sinful, powerless, and ineffective. By contrast, Jesus in the Qur’an receives consistent honor and affirmation.

In the Bible, God never speaks ill of Jesus Christ. On the contrary, He declares:

“This is My beloved Son, in whom I am well pleased.”
(Matthew 3:17)

The Qur’anic tone toward Muhammad stands in stark contrast to the biblical relationship between God and Christ, exposing a unique inconsistency in Islamic prophetic theology.

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Conclusion

This theological reflection challenges the Islamic portrayal of Muhammad’s spiritual perfection and unassailable authority. The Qur’anic text itself introduces narratives of rebuke, limitation, and humiliation that are absent from the divine treatment of Jesus both in the Qur’an and the Bible. It calls for a deeper inquiry into the authenticity of Muhammad’s prophetic claims, the nature of divine justice in Islam, and the ultimate fate of believers within Qur’anic eschatology.

Max Shimba Ministries Org

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Keywords:
Qur’an, Muhammad, Jesus, rebuke, prophecy, Islamic theology, eschatology, divine justice, soteriology, prophetic authority, comparative religion.

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A Critical Ethical Reflection on Child Marriage in Early Islam

A Critical Ethical Reflection on Child Marriage in Early Islam: Analyzing Hadith Literature and Historical Practice

By Dr. Maxwell Shimba | Max Shimba Ministries Org

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Abstract

This article critically examines early Islamic traditions regarding child marriage, particularly focusing on the Prophet Muhammad’s marriage to A’isha as recorded in widely accepted Islamic Hadiths. The study also reflects on contemporary moral, theological, and human rights implications of such traditions in both historical and modern contexts. Drawing on Islamic sources, Christian ethics, and universal moral reasoning, this paper poses serious questions to Islamic apologetics and encourages objective inquiry beyond inherited traditions.

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1. Introduction

Throughout history, religious narratives have shaped moral and social norms. However, not all traditions within sacred texts or religious histories align with contemporary ethical standards. This article examines narratives from early Islamic Hadith literature that describe the Prophet Muhammad’s marriage to A’isha when she was a minor and the consummation of this marriage at an age modern ethics would consider deeply problematic. It invites a theological and moral evaluation of these accounts and raises critical questions for contemporary Muslim believers and apologists.

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2. Historical Context: Child Marriage in Antiquity

It is acknowledged that child marriage existed in various ancient cultures. Tertullian, a Christian theologian writing between 200–240 AD, observed that even "barbarians" refrained from giving their daughters in marriage before the age of 12 and their sons before 14 (On the Veiling of Virgins, Chapter 11, p. 34). Despite such practices, the marriage of girls below puberty was not a universal norm, and caution against such unions existed even among pagan cultures.

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3. Child Marriage and Muhammad: Analysis of Hadith Sources

Several authentic Islamic Hadiths, especially those from Sahih al-Bukhari, Sahih Muslim, and Sunan Abu Dawud, describe Muhammad’s marriage to A’isha and the consummation of that marriage when she was 9 years old.

For example:

• Sunan Abu Dawud, Volume 3, Book 36, Chapter 1769 (Hadith 4913, p. 1379) records that A’isha would play with dolls, and at times Muhammad would enter while she played with her friends. The children would leave when he entered and return afterward, implying that intimate marital relations occurred during those visits.

• The marriage of young girls continues in certain Muslim communities today, often justified by citing Muhammad’s precedent.

A shocking case is reported from Ivory Coast, where a 12-year-old girl was burned with a hot iron by her father, imprisoned for three days without food, and married off to a 40-year-old man—all justified by the claim of preserving cultural and religious traditions (Source: Sauti Ttokea Nyuma ya Mtando, pp. 136-137).

According to Sahih Muslim, even Imam Shafi’i expressed reservations about child marriages, suggesting that such unions were viewed critically by some early Muslims themselves (Sahih Muslim Reference 1958, p. 715; Translator’s Note 1960, p. 716).

Additionally, historical narratives record that Layla’s relatives warned her about Muhammad’s reputation for excessive lust toward women, advising her to seek annulment of a proposed union with him. Layla agreed, and Muhammad accepted the annulment (Al-Tabari, Volume 9, p. 139).

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4. Ethical and Theological Reflections

These historical accounts raise serious ethical and theological concerns:

• Can a prophet of God engage in practices considered abusive or morally reprehensible by both ancient and modern standards?

• Is it appropriate for religious communities to continue justifying harmful practices under the guise of prophetic precedent?

• The Qur’an itself describes Allah as a "master schemer" (Surah 3:54)—a verse raising complex theological questions about divine moral nature in Islam.

It is essential for sincere believers to critically examine inherited traditions, especially when they contradict universal human rights and the teachings of other religious traditions, such as Christianity, which upholds the dignity of children and opposes child exploitation.

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5. Critical Questions for Islamic Apologetics

This study poses the following direct questions to Muslim apologists and believers:

1. Is Muhammad morally superior to the so-called ‘barbarians’ of his time, who refrained from marrying off girls under 12?

2. When Muslims claim Muhammad was sinless, does this imply that all his actions—including child marriage—must be endorsed without moral scrutiny? Is there any act of sexual abuse or coercion one would be willing to condemn even if Muhammad allegedly practiced or permitted it?

3. Why do many modern, especially Western-educated Muslims distance themselves from these Hadith traditions? What truths are they recognizing that traditionalists overlook?

4. Why did Muhammad consummate a marriage with a child incapable of consent? Would any father today, Muslim or not, allow his 8- or 9-year-old daughter to be taken by Muhammad under the same circumstances?

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6. Conclusion

It is evident that certain Hadiths and traditions, even if historically authentic within Islamic historiography, promote harmful practices that contradict both ancient wisdom and modern ethics. It is the moral duty of every believer and honest scholar to question these narratives, reevaluate inherited doctrines, and seek alignment with universal principles of justice, human dignity, and child protection. The contrast between the moral example of Jesus Christ and these accounts of Muhammad is stark and invites a critical reassessment of religious loyalties and moral reasoning.

Max Shimba Ministries Org calls upon all readers, Muslims and non-Muslims alike, to critically examine religious traditions, reject harmful cultural practices, and embrace ethical monotheism grounded in the teachings of Christ.

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Bibliography

• Sahih al-Bukhari

• Sahih Muslim

• Sunan Abu Dawud

• Al-Tabari, History of the Prophets and Kings, Volume 9

• Tertullian, On the Veiling of Virgins

• Sauti Ttokea Nyuma ya Mtando

• The Qur’an

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Three Reasons Why Muhammad Is Not a True Prophet

Three Reasons Why Muhammad Is Not a True Prophet: An Analytical Examination

Max Shimba Ministries Org

Abstract

The foundations of religious faith often rest on the credibility and divine validation of its central figures. In the case of Islam, Muhammad is venerated as the final prophet. However, when subjected to historical-critical and theological scrutiny, certain aspects of his claimed prophetic experience raise legitimate doubts. This paper examines three primary reasons that cast significant skepticism on Muhammad’s claim to prophethood: (1) his fearful reaction to the angelic encounter compared to other biblical prophets, (2) the involvement of a traditional soothsayer in confirming his prophetic status, and (3) his initial suicidal tendencies following his early mystical experiences. Through textual evidence from Islamic canonical sources and comparative analysis, this paper invites critical reflection on the foundations of Muhammad's prophetic authority.

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Introduction

The origin of a matter reveals its essence. Like the roots of a plant, though often hidden beneath the surface, they nourish and define the visible structure above. Similarly, the genesis of religious movements must be scrutinized for authenticity. A superficial belief without understanding its foundation can result in perpetual spiritual unrest. Belief, as a vital component of human life, necessitates careful inquiry. This paper seeks to interrogate the origins of Muhammad’s prophetic claims and the circumstances surrounding them to determine whether they meet the standards of true divine calling, as reflected in biblical prophetic tradition.

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1. Why Did Muhammad Not Strike the Angel Like Moses Did?

Islamic canonical traditions, recorded by Bukhari, Muslim, and others, narrate that when the angel Jibril (Gabriel) first approached Muhammad in the cave of Hira, the prophet reacted with intense fear. According to Sahih Bukhari Hadith 3, Aisha narrates that Jibril commanded Muhammad to “Read,” and upon his reply, “I do not know how to read,” the angel seized and pressed him forcefully until Muhammad nearly lost consciousness. This episode repeated thrice before Muhammad reluctantly recited the message.

In stark contrast, biblical narratives demonstrate a different pattern. For instance, Sahih Bukhari Hadith 1339 recounts how the Prophet Moses struck the Angel of Death (Izra’il), gouging out his eye when he came to take Moses’ soul. God subsequently restored the angel’s eye and reproached Moses. This stark contrast between the prophets’ responses to angelic encounters raises questions about the fortitude and divine authority of Muhammad. If Moses, a true prophet, reacted boldly against a heavenly being, why did Muhammad tremble in terror and succumb under pressure?

Moreover, the consistency of accounts in early Islamic sources reveals contradictions regarding this event, which undermines the credibility of Muhammad’s initial prophetic call. Why did Muhammad require physical coercion to accept a message from a being sent by the Almighty? Such inconsistencies warrant critical examination.

Primary Sources:

• Sahih Bukhari, vol. 1, p. 152

• Sahih Muslim, vol. 7, p. 100

• Musnad Ahmad, vol. 2, p. 315

• Al-Musannaf, vol. 11, p. 274

• Sunan An-Nasa’i, vol. 4, p. 118

• Al-Bidaya wa An-Nihaya, vol. 1, p. 317

• Tarikh al-Tabari, vol. 1, p. 305

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2. Muhammad’s Prophetic Call Was Confirmed by a Soothsayer

Historical records in early Islamic biographies reveal that Khadija, Muhammad’s first wife, consulted a soothsayer to ascertain the nature of Muhammad’s experiences. According to Tarikh al-Khamis (vol. 1, p. 284) and Al-Sirat al-Halabiyya (vol. 1, p. 243), Khadija obtained a piece of parchment from a soothsayer to test whether Muhammad’s condition was a symptom of madness. Upon returning, she found him reciting Quranic verses, took him to the soothsayer, who examined his back and allegedly identified the “seal of prophethood” between his shoulders.

If divine prophecy requires validation from a soothsayer—an individual outside the authority of God—this raises theological and doctrinal dilemmas. According to biblical tradition (Deuteronomy 18:10-12), consulting soothsayers is an abomination to the Lord. How then could a true prophetic call be authenticated through an individual whom the biblical God rejects? This contradiction in source authority implies a fundamental flaw in the narrative of Muhammad’s divine commission.

Primary Sources:

• Tarikh al-Khamis, vol. 1, p. 284

• Al-Sirat al-Halabiyya, vol. 1, p. 243

• Al-Sira al-Nabawiyya, vol. 1, p. 83

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3. Muhammad’s Suicidal Tendencies After His Mystical Experiences

Multiple early Islamic sources, including Al-Musannaf (vol. 5, p. 323), report that Muhammad contemplated suicide following his initial visionary experiences. Overwhelmed by fear and confusion, he repeatedly attempted to hurl himself from the heights of a mountain. Such behavior is inconsistent with biblical prophetic responses to divine encounters. In scripture, genuine prophets might exhibit fear or reluctance, but they ultimately trust God’s mission rather than seek death.

Additionally, accounts in Tarikh al-Ya’qubi (vol. 2, p. 23) reveal that Waraqa bin Nawfal, Khadija’s cousin and a Christian, expressed suspicion about the identity of Muhammad’s visitor. He advised Khadija to ask Muhammad whether the figure was Mika’il (Michael) or Jibril (Gabriel). Waraqa warned that if it were Jibril, he typically brought war and captivity. Upon confirming it was Jibril, Khadija allegedly struck her face in distress.

This reaction suggests an awareness of a sinister implication associated with Jibril’s presence in Muhammad’s context, further complicating the claim of divine commission. If prophetic encounters originate from a benevolent and holy God, why would Muhammad's own household express alarm upon identifying the celestial messenger?

Primary Sources:

• Al-Musannaf, vol. 5, p. 323

• Tarikh al-Ya’qubi, vol. 2, p. 23

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Conclusion

The cumulative evidence from Islamic primary sources and comparative prophetic narratives reveals serious inconsistencies and troubling elements surrounding Muhammad’s claim to prophethood. His fearful submission to the angel’s coercion, reliance on a soothsayer’s validation, and suicidal ideation contradict the character and experiences of divinely commissioned prophets in the biblical tradition.

These findings prompt sincere seekers of truth to critically evaluate the origins of their beliefs. Faith must rest on a secure and unambiguous foundation. The inconsistencies in Muhammad’s prophetic narrative, when juxtaposed against biblical standards, underscore the need for caution in accepting his claims of divine mandate.

As this study suggests, the ultimate peace and assurance come not through uncertain revelations but through the person of Jesus Christ, whose life and mission fulfilled the prophetic traditions with clarity, consistency, and divine authority.

Max Shimba Ministries Org

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The Cultural Significance of Wanja (Kohl) and Lip Coloring in Ancient Arabian Traditions

The Cultural Significance of Wanja (Kohl) and Lip Coloring in Ancient Arabian Traditions: A Critical Examination of Muhammad’s Use of Cosmetics

By Dr. Maxwell Shimba | Max Shimba Ministries Org

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Abstract

Cosmetic practices such as the application of wanja (kohl) and lip coloring have historically been associated with feminine beauty rituals and symbolic communication in various ancient cultures. This paper explores the historical roots of these practices in ancient Arabian society, their cultural meanings, and the implications of Prophet Muhammad’s personal use of cosmetics as recorded in Islamic traditions. The study critically examines the theological and anthropological consequences of these accounts for contemporary Islamic interpretations.

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1. Introduction

Many people today associate cosmetics — such as wanja (kohl), lip coloring, and skin lightening products — primarily with women. However, before forming assumptions about this, it is essential to trace the history of such beauty practices and when they began. Historical evidence indicates that these traditions originated centuries ago, particularly in ancient Arabian societies, with Egyptian women notably leading in the use of cosmetics for both beauty and cultural symbolism.

This paper seeks to contextualize the use of wanja in ancient Arabian traditions and critically analyze its significance, especially in light of recorded hadiths that report Prophet Muhammad’s personal use of wanja. The question is raised: What meaning did such cosmetic application carry in the cultural context of Muhammad’s time, and what are the implications for contemporary Islamic thought?

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2. Historical Background of Wanja and Lip Coloring

The application of wanja and lip coloring was not merely for aesthetic purposes in ancient societies but carried significant cultural symbolism. For example, among African ethnic groups such as the Nyamwezi, Digo, and Bondei, a girl nearing puberty would traditionally be secluded, anointed with ashes, and later adorned with wanja by elder women. This act signified her readiness for marriage and sexual maturity.

Similarly, in ancient Arabian society, the application of wanja and red lip coloring conveyed explicit messages. A woman adorned in this way publicly signaled her sexual desire or readiness for marriage. The symbolism was deeply entrenched in communal customs, and such cosmetic choices were recognized as non-verbal cues within the cultural fabric.

Prominent anthropologists and social scientists such as Deus Hans and Desmond Morris, in their nineteenth-century works, corroborated these interpretations. They noted that the reddening of a woman’s lips and the application of wanja mirrored the physiological changes of the labia during sexual arousal. Consequently, these cosmetic practices had clear sexual connotations within traditional communities.

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3. Cosmetic Practices in the Time of Muhammad

Although in modern times women apply cosmetics for various reasons, often unrelated to cultural signaling, in the era of Prophet Muhammad, such practices carried distinct meanings. A woman wearing wanja or red lip color either signaled sexual availability or indicated her transition into marital eligibility following puberty.

This context makes it important to interrogate Muhammad’s own reported cosmetic practices. According to Sunan Ibn Majah, Hadith No. 309, it is recorded that:

“Muhammad carried a mirror and a container of kohl (wanja) with him. He used a comb made from horn to groom his hair, applied oils, looked at himself in the mirror, and would apply wanja to his eyes before sleeping. He also greatly loved perfumes.”

This hadith, detailing Muhammad’s grooming routine, is significant given the cultural meanings attributed to these acts at the time.

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4. Theological and Anthropological Implications

Given the Arabian cultural norms associated with cosmetic use, a pressing question arises: What was the Prophet Muhammad’s intention behind such practices? Within a society where applying wanja and lip coloring symbolized sexual desire or readiness for marriage, what did it signify when a man — and notably a religious leader — adorned himself in this way?

This question demands careful theological reflection and honest anthropological inquiry. It presents a serious challenge for Islamic scholarship to reconcile prophetic practices with the prevailing cultural codes of the time, especially when those codes are laden with connotations that contradict Islamic modesty prescriptions in later jurisprudence.

To dismiss this inquiry is to surrender intellectual integrity and reveal the limits of critical reasoning. Theological reasoning must not shy away from difficult questions but should confront them transparently.

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5. Conclusion

The history of cosmetics such as wanja and lip coloring reveals their deep cultural significance in ancient Arabian society. When understood in this context, Prophet Muhammad’s reported use of these items raises important questions about his conformity to or divergence from societal norms laden with sexual and marital symbolism.

This investigation calls for a nuanced, historically grounded, and theologically responsible engagement with early Islamic texts and cultural practices. Ignoring such matters or labeling them as irrelevant undermines intellectual honesty and religious integrity.

A tragedy for Islam lies not in asking difficult questions but in refusing to answer them.

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Keywords: Muhammad and cosmetics, Arabian cultural traditions, wanja (kohl), Sunan Ibn Majah, Islamic anthropology, sexual symbolism, ancient beauty rituals, religious grooming practices.

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Prayer to Break Witchcraft and Evil Works

Heavenly Father,
I come before You today in the Name above every name — the Name of Jesus Christ, the Son of the Living God. Lord, You are my Deliverer, my Fortress, my Refuge, and my Strong Tower. I confess that Jesus Christ is Lord over my life, and through His precious blood, I have been redeemed from the power of sin, darkness, and every demonic assignment.

Right now, in the authority of the Name of Jesus, I break and destroy every form of witchcraft, sorcery, divination, spells, curses, hexes, vexes, charms, incantations, and satanic rituals ever done against me — whether known or unknown, seen or unseen, spoken or written, in the past, present, or future. I cancel their power and render them null and void in Jesus’ mighty Name!

Father, Your Word declares in Luke 10:19 that You have given me authority to trample on snakes and scorpions and over all the power of the enemy, and nothing shall by any means harm me. Therefore, I take authority over every hidden diabolical work done against my destiny, my health, my mind, my family, my relationships, my finances, and my ministry. I command every evil altar erected in my name to catch fire and be destroyed right now in the Name of Jesus!

I release myself from every evil covenant, every ungodly soul tie, and every generational curse spoken over my bloodline. By the power of the cross and the blood of Jesus, I break their influence and declare that I am free!

I plead the blood of Jesus over my life — over my mind, body, spirit, home, and everything connected to me. Let every demonic assignment be dismantled. Let every monitoring spirit be blinded and bound. Let every plan of the enemy be scattered by fire in the Name of Jesus.

Lord, I declare freedom and liberty over my life according to Galatians 5:1 — "It is for freedom that Christ has set us free." I proclaim that no weapon formed against me shall prosper, and every tongue that rises against me in judgment, I condemn, for this is my heritage as a servant of the Lord (Isaiah 54:17).

Holy Spirit, fill every area of my life now with Your presence, peace, and power. Restore everything the enemy tried to steal or destroy. I decree restoration, healing, and breakthrough in Jesus’ Name.

Thank You, Lord, for Your deliverance, for whom the Son sets free is free indeed (John 8:36). I receive my freedom, my victory, and my destiny in Christ today.

In the mighty, matchless, victorious Name of Jesus Christ, I pray and declare — AMEN!

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"Major Scientific Errors in Islam Regarding the Sun"

By Max Shimba, Servant of Jesus Christ

For Max Shimba Ministries Org | April 2, 2016

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1. Muhammad and Allah Say the Sun Moves

2. Muhammad Says the Sun Prostrates to Allah

3. Muhammad Says the Sun Wears a Garment, Which Causes Night Darkness

Dear reader,
I have often said that Allah is not the Creator, but Muslims have been stubborn to accept this and instead begin insulting me. Today, I bring you another piece of evidence that Allah did not create, and Muhammad is a false prophet.

What Did Muhammad and the Early Muslims Say About the Sun?

Where would you go to find the correct meaning of the Quran? Zamakhshari? al-Tabari? Baidawi? If you were an early Muslim, you could go to Muhammad himself! Listen to how Muhammad explained it, according to Bukhari and al-Tabari:

“Abu Dharr reported: The Prophet asked me at sunset, ‘Do you know where the sun goes (at sunset)?’ I replied, ‘Allah and His Messenger know best.’ He said, ‘It goes (i.e., it travels) until it prostrates itself beneath the Throne and seeks permission to rise again. It is then permitted. But a time will come when it will be about to prostrate, and its prostration will not be accepted...’”
(Sahih Bukhari, Vol. 4, Book 54, Chapter 4, Hadith No. 441, p.283)

Muhammad Says the Sun Prostrates Under Allah's Throne

Another version of the same Bukhari hadith says:

“Abu Dharr al-Ghifari (RA) narrated: One day, the Prophet Muhammad (peace be upon him) asked me, ‘Abu Dharr, do you know where the sun goes after it sets?’ I replied, ‘I do not know. Only the Messenger of Allah can explain it best.’ Then the Prophet (SA) answered, ‘After setting, the sun stays in prostration under the Throne (‘Arsh) and waits for Allah’s command to rise again from the east. A day will come when the sun will not be granted permission to rise, and Qiyamah (Judgment Day) will commence upon the earth.’”

Muhammad Contradicts and Says the Sun Sets in the Sky

Muhammad Says the Sun Wears a Garment/Clothing

According to al-Tabari Volume 1, p.231, “I asked the Messenger of God [Muhammad], ‘Where does [the sun] set?’ He replied: ‘It sets in the heaven and then ascends from one heaven to another until it reaches the seventh heaven. Eventually, when it is beneath the Throne, it falls down in prostration, and the angels that oversee it also prostrate. Then the sun says, ‘My Lord, where do You command me to rise— from the place where I set or the place I rose from?’”

He continued: This is what is meant by God's word: ‘And the sun runs on its fixed course for a term (appointed). That is the Decree of the Almighty, the All-Knowing.’ (Quran) – that is when the sun is held under the Throne.

Then Gabriel brings the sun a garment of radiance taken from the light of the Throne, in proportion to hours and days. The garment is longer during summer and shorter in winter, and average in spring and autumn. [The seasons are said to be due to the garment’s length.]

He continued: The sun wears this garment as one of you wears your robe. Then it is released to orbit the heavenly sphere until it rises from where it is commanded. … The same path is followed by the moon when it rises. But Gabriel brings a different garment from the light beneath God's feet. Thus, the meaning of God’s word: ‘He made the sun a shining glory and the moon a derived light.’”

The Sun and Moon as Signs of Allah

See also:

• Abu Dawud Vol. 1, Book 2, Hadith 1173, p.304

• Sunan al-Nasa’i Vol. 2, Hadith 1462–1506 (multiple pages listed)

Dhu al-Qarnayn [Zul Qarnain] Witnesses the Sun Setting in a Muddy Spring

According to al-Tabari Vol. 5, p.173-174 (cf. Surah 18:82–97),
Dhu al-Qarnayn “witnessed the sun setting in its resting place in a pool of black and foul-smelling mud.”

al-Tabari Vol. 1, p.234 also states that the sun sets in a muddy spring.
The term "muddy" is translated from the Arabic hami’ah, meaning dark clay or mud. However, a similar word hamiyah can also mean a scorching substance. (See footnote 442 on p.234.)

“[Muhammad] continued. When the sun rises, it ascends on a chariot (pulled by horses) from one of those springs along with 360 angels…. When God wants to test the sun and moon to show His servants signs and thereby call them to obedience, the sun suddenly falls off its chariot into the depth of the sea, which is circular in shape.
When God wants to intensify the warning sign to further frighten His servants, the entire sun falls in, leaving no part remaining on the chariot. This is a total eclipse of the sun, during which daylight is overtaken by darkness and stars appear.”
(al-Tabari Vol. 1, p.236)

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Bibliography: Quran Translations

1. Arberry, Arthur J. The Koran Interpreted. Macmillan Publishing Co., Inc., 1955.

2. Dawood, N.J. The Koran. Penguin Books, 1956–1999.

3. Malik, Farooq-i-Azam. English Translation of the Meaning of AL-QUR’AN: The Guidance for Mankind. The Institute of Islamic Knowledge, 1997.

4. Pickthall, Mohammed Marmaduke. The Meaning of the Glorious Koran. Dar al-Islamiyya (Kuwait).

5. Rodwell, J.M. The Koran, 1st Ed. Ivy Books, Ballantine Books, 1993.

6. Shakir, M.H. The Qur’an. Tahrike Tarsile Qur’an, Inc., 12th U.S. Ed. 2001.

7. Sher Ali, Maulawi. The Holy Qur’an. Islam International Publications Ltd (Ahmadiyya), 1997.

8. Yusuf ‘Ali, Abdullah. The Holy Qur-an: English Translation of the Meanings and Commentary. Revised by The Presidency of Islamic Researches, IFTA, King Fahd Holy Qur’an Printing Complex, Al Madinah, Saudi Arabia (1410 BH).

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Additional References

• Campbell, Dr. William. The Qur’an and the Bible in the Light of History and Science (2nd Ed.). Arab World Ministries, 2002.

• The Translation of the Meanings of Sahih Al-Bukhari Arabic-English Vol. 1, by Dr. Muhammad Muhsin Khan. Islamic University, Al-Medina Al-Munawwarah, AL MAKTABAT AL SALAFIAT AL MADINATO AL MONAWART.

• The History of al-Tabari: An Annotated Translation, Ehsan Yar-Shater (General Editor), State University of New York Press, 1989.

• http://debate.org.uk/topics/history/interprt.htm

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God bless you all.
I am Max Shimba, a servant of Jesus Christ.
© 2016 Max Shimba Ministries Org. All rights reserved.
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.