Max Shimba Ministries: GOD IS IMPARTIAL, BUT ALLAH IS PARTIAL: A THEOLOGICAL COMPARATIVE ANALYSIS BETWEEN THE GOD OF THE BIBLE AND THE ALLAH OF THE QUR’AN

Wednesday, December 3, 2025

GOD IS IMPARTIAL, BUT ALLAH IS PARTIAL: A THEOLOGICAL COMPARATIVE ANALYSIS BETWEEN THE GOD OF THE BIBLE AND THE ALLAH OF THE QUR’AN

By Dr. Max Shimba
Shimba Theological Institute, Orlando, Florida

Abstract

This paper explores the fundamental theological distinction between the impartial God of the Bible and the partial and ethnically preferential Allah of the Qur’an. Drawing from both biblical and Qur’anic texts, the study argues that while Jehovah (Yahweh) demonstrates universal love and equality toward all humanity, the Allah of Islam appears to exhibit favoritism, particularly toward the Arabs. The paper further examines the implications of this theological contrast for global salvation, divine justice, and the universality of the Gospel of Jesus Christ.

1. Introduction

One of the core attributes of the Judeo-Christian God is His impartiality—His equal love and redemptive invitation extended to all people without ethnic, racial, or national distinction. The God of the Bible is revealed as the Creator of all humankind, offering salvation through Jesus Christ universally.

Conversely, when one studies the Qur’an, it becomes evident that Allah’s favor is often directed specifically toward the Arabs, the initial recipients of Islam. This contrast invites an important question in comparative theology: Can a deity who favors a single ethnic group truly represent the universal Creator of all?

2. The Biblical Foundation of Divine Impartiality

The doctrine of God’s impartiality is deeply rooted in both the Old and New Testaments.

Romans 2:11 explicitly states:

“For there is no respect of persons with God.”
Likewise, Acts 10:34–35 affirms:

“Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.”

These verses underscore a fundamental truth: God’s relationship with humanity is based on faith and righteousness—not ethnicity, nationality, or social status.

From Genesis to Revelation, Jehovah’s redemptive plan is inclusive and global. Through Jesus Christ, the “second Adam,” humanity is offered reconciliation and eternal life (Romans 5:18–19).

3. The Qur’anic Depiction of Allah’s Favoritism

In contrast, the Qur’an portrays Allah as a deity who demonstrates preferential treatment toward a specific group, often the Arabs or the followers of Islam.

A critical verse that reveals this selective favor is found in Surah Al-Ma’idah (5:3):

“This day I have perfected your religion for you, completed My favor upon you, and chosen for you Islam as your religion.”

The phrase “chosen for you Islam” (Arabic: wa radiytu lakumu al-islāma dīnan) suggests a divinely selective endorsement—addressed to a particular people, primarily those within Muhammad’s Arab community.

The question arises: If Allah’s love and redemption are limited to those who submit to Islam, where does that leave the rest of humanity? Such exclusivity contradicts the concept of a universally loving Creator and raises serious theological and moral implications regarding divine justice and equity.

4. The God of the Bible: Universal Love and Redemption

In sharp contrast, the God of the Bible reveals Himself as a God of universal compassion and inclusivity. The most well-known verse in Christian theology declares:

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
— John 3:16

The following verse adds:

“For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.”
— John 3:17

Here, divine love is unconditional and global—embracing all nations, languages, and peoples. Salvation through Jesus Christ transcends geographical, ethnic, and cultural barriers.

Jesus’ Great Commission further reinforces this universal mission:

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”
— Matthew 24:14

Thus, biblical theology presents a God who is not ethnocentric, but cosmocentric—whose love envelops the entire world.

5. Comparative Theological Analysis

Attribute	Jehovah (God of the Bible)	Allah (God of the Qur’an)
Nature of Love	Universal, unconditional	Selective, ethnically centered
Scope of Salvation	All humanity through Christ (John 3:16)	Only those who submit to Islam (Surah 3:85)
Impartiality	“No respect of persons” (Romans 2:11)	Prefers specific groups (e.g., Quraysh Arabs)
Mission	Global evangelization (Matthew 28:19)	Islamic expansion by submission or conquest
Relationship	Fatherly love and grace	Master-servant relationship

This comparative framework illustrates that the Biblical God is universal in scope, whereas Allah’s theological model is restrictive—defined by cultural, linguistic, and geographical limitations.

6. Theological Implications

The concept of divine impartiality is central to understanding God’s justice and love. A God who shows favoritism cannot be the moral and eternal standard of righteousness. The biblical narrative reveals that God’s desire is that “none should perish, but that all should come to repentance” (2 Peter 3:9).

Therefore, the exclusivity of Allah in the Qur’an presents a moral and theological contradiction to the universal benevolence revealed in Scripture. It confines divinity to an ethnocentric construct, undermining the universality of divine love and redemption.

7. Conclusion

The study concludes that Jehovah, the God of the Bible, stands as the only truly impartial and universally loving God. His redemptive plan through Jesus Christ is inclusive of all humanity, irrespective of ethnic origin or geographical boundary.

On the other hand, the Qur’anic Allah exhibits partiality, favoring specific peoples and religious adherents, thereby contradicting the very essence of divine justice and love.

Therefore, the Christian message remains urgent and universal:

“Jesus Christ is the same yesterday, today, and forever.” — Hebrews 13:8

Let us, then, fulfill the divine mandate to proclaim the Gospel to all nations until the return of our Lord Jesus Christ.

References

The Holy Bible, King James Version (KJV).
The Qur’an. Surah Al-Ma’idah (5:3); Surah Aal Imran (3:85).
Romans 2:11, Acts 10:34–35, John 3:16–17, Matthew 24:14, Hebrews 13:8, 2 Peter 3:9 – WordProject Bible Online.
Shimba, Max. Comparative Theology and the Abrahamic Faiths. Orlando: Shimba Theological Institute Press, 2022.
Watt, W. Montgomery. Muhammad: Prophet and Statesman. Oxford University Press, 1961.
Cragg, Kenneth. The Call of the Minaret. Oxford University Press, 1956.