A Critical Theological and Logical Analysis of Inconsistencies in Islamic Doctrine
By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
One of the most foundational claims in Islam is that it is not a new religion but the very faith of all prophets from Adam to Muhammad. The Qur’an frequently asserts that “Islam” (submission to God) is the primordial and only valid religion in the eyes of Allah, and that all prophets were “Muslims.” Yet, a deep reading of the Qur’anic text produces a remarkable conundrum: multiple prophets, at different times, are each called “the first Muslim.” This apparent contradiction is not merely a superficial textual overlap, but rather, strikes at the core of Islamic self-understanding and scriptural coherence.
In this article, I challenge Islamic scholars and apologists to provide clarity on a matter that, on its face, demonstrates profound internal inconsistency in Islamic doctrine. If Adam was the first human being—and also the first Muslim—how can Moses, Abraham, and Muhammad each also claim the status of “the first Muslim” in their respective eras? This inquiry is vital, not only for the intellectual integrity of Islamic theology but also for those who seek the truth in the Abrahamic traditions.
The Qur’anic Passages
Let us examine the Qur’anic verses cited in the attached illustration:
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Adam: “The First Muslim”
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Quran 20:115: “And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.”
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Note: This verse does not explicitly call Adam the first Muslim, but Islamic exegesis often does.
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Noah, Abraham, and Moses: “The First Muslim”
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Abraham: Quran 2:132: “And Abraham instructed his sons... ‘Indeed Allah has chosen for you this religion, so do not die except while you are Muslims.’”
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Moses: Quran 7:143: “And when Moses came at the appointed time and his Lord spoke to him, he asked... I am the first of the believers (Muslimin).”
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Noah: Quran 10:72: Noah is also described as submitting to Allah, sometimes rendered as “Muslim.”
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Muhammad: “The First Muslim”
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Quran 39:12: “And I am commanded to be the first of the Muslims (awwala al-muslimeen).”
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Logical and Theological Problems
1. Chronological Inconsistency
If Adam is truly the first human—and by extension, the first “Muslim”—it is logically impossible for later figures such as Abraham, Moses, or Muhammad to also be the “first” Muslims. The term “first” is absolute, not relative. Once a position is occupied, it cannot be claimed by another, unless the designation is entirely symbolic or contextually limited, which itself undermines any claim to absolute theological truth.
2. Contextual Ambiguity
Islamic apologists sometimes argue that each prophet is “the first Muslim” of their own people or time. However, the Qur’an does not consistently use qualifying language to support this. Instead, the statements are often universal:
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Moses: “I am the first of the believers.” (Quran 7:143)
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Muhammad: “I am commanded to be the first of the Muslims.” (Quran 39:12)
This lack of specificity introduces theological ambiguity. If each prophet is only “the first Muslim” in a restricted sense (i.e., within their own era or community), then the title loses its doctrinal weight and devolves into a meaningless redundancy, applicable to any prophet at any time.
3. The Nature of Islamic Continuity
Islam claims that its message is unchanged from Adam through Muhammad. If all prophets are Muslims, then Adam is not only the first human but necessarily the first Muslim. Subsequent prophets, being his descendants, are by default following the path already laid out. To retroactively call Abraham, Moses, or Muhammad “the first Muslim” creates a contradiction: it cannot be both that Adam was the first and that others after him can also be the first. If they are “first” in restoring a lost faith, then Islam is not a continual revelation, but an intermittent, revivable tradition—which contradicts the Islamic claim of unbroken continuity.
4. Textual Eisegesis and Doctrinal Inflation
Islamic tradition often reads later doctrine into earlier scripture (eisegesis). The term “Muslim” in Arabic simply means “one who submits.” While it can be used generically, Islam claims it as the exclusive identity of all who follow its tenets. However, the Qur’anic application of “the first Muslim” to different figures appears more as a rhetorical flourish than a precise theological term. If so, the very claim that all prophets were “Muslims” is rendered linguistically and doctrinally suspect.
5. Implications for Islamic Salvation History
If the Qur’an’s terminology cannot withstand logical scrutiny, what does this mean for its reliability as a divinely revealed text? If “the first Muslim” can mean multiple things, or apply to multiple people at different times without clear contextual boundaries, then the theological framework of Islam suffers from internal incoherence.
Conclusion: A Call for Honest Reappraisal
The question of “Who was the first Muslim?” is not a mere academic curiosity, but a fundamental test of scriptural integrity and doctrinal consistency. The fact that Adam, Abraham, Moses, and Muhammad are all called “the first Muslim” at various points in the Qur’an is not a trivial matter—it exposes a core inconsistency at the heart of Islamic self-definition.
I call upon Islamic theologians, apologists, and believers to confront this contradiction with intellectual honesty. How can Islam claim to be the primordial faith if it cannot even maintain consistency in designating its first adherent? Does this multiplicity of “first Muslims” point to a deeper confusion about the nature of Islamic revelation and history?
Until such questions are satisfactorily addressed, the claim that Islam is a seamless, internally consistent faith cannot be credibly sustained.
Dr. Maxwell Shimba
Shimba Theological Institute
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