The Absence of Imams, Sheikhs, and Ustaadhs in the Qur’an: A Theological Inquiry

By Dr. Maxwell Shimba
Shimba Theological Institute
Originally written: August 14, 2015 | Revised and expanded, 2025

---

Abstract

This paper examines a crucial theological question concerning the structure and legitimacy of Islamic religious leadership. While Islam today recognizes figures such as Imams, Sheikhs, and Ustaadhs as authoritative leaders and teachers within the Muslim community, the Qur’an itself provides no explicit reference or divine instruction establishing these roles. In contrast, the Holy Bible delineates clear qualifications and divine mandates for church leadership, such as bishops (episkopoi), pastors, elders (presbyteroi), and deacons (diakonoi). This study therefore questions the Qur’anic foundation of Islamic clerical titles and compares them with the biblical model of ecclesiastical order, ultimately affirming the biblical structure as divinely ordained and the Islamic hierarchy as humanly fabricated.

---

1. Introduction

The claim that Islam is a divinely established faith demands that its structure and doctrines be traceable directly to revelation. However, upon examination, we find that the Qur’an never mentions nor prescribes the existence of Imams, Sheikhs, or Ustaadhs as formal religious offices. Contemporary Islam, however, heavily depends upon these figures for teaching, interpretation, and leadership.

This raises fundamental questions:

1. Where in the Qur’an does Allah command Muslims to have Imams, Sheikhs, or Ustaadhs?

2. What are the qualifications of such figures according to Qur’anic verses?

3. If such offices are not mentioned, how did they become integral to Islamic practice?

These questions are not intended to offend but to provoke honest scholarly reflection on the historical and theological authenticity of Islamic leadership structures.

---

2. The Qur’anic Silence on Religious Hierarchy

Muslims sometimes cite Surah al-Baqarah 2:124, which reads:

“And [mention] when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, ‘Indeed, I will make you a leader (Imām) for the people.’ [Abraham] said, ‘And of my descendants?’ [Allah] said, ‘My covenant does not include the wrongdoers.’” (Qur’an 2:124)

However, a linguistic and contextual analysis reveals that the Arabic term Imām here does not refer to a religious cleric or teacher as in modern Islam. It simply denotes a leader or model — in this case, Abraham as the father of nations (see Ibn Kathir, Tafsir al-Qur’an al-‘Azim, vol. 1). The verse does not establish an institutional office or a perpetual title of Imam within a religious system.

Beyond this verse, the Qur’an provides no direct command or description for an office of Imam, Sheikh, or Ustaadh with qualifications, responsibilities, or ordination processes. These titles evolved later through Islamic jurisprudence (fiqh) and cultural development, particularly under the Abbasid and Ottoman caliphates (see Hodgson, The Venture of Islam, 1974).

Thus, the modern Islamic clerical system lacks divine establishment within the Qur’anic revelation itself.

---

3. The Biblical Model of Church Leadership

In contrast, the Bible provides an explicit, divinely inspired framework for spiritual leadership in the Church of Christ. Scripture identifies and qualifies distinct offices for governance and teaching within the body of believers.

3.1 Christ as the Head of the Church

The New Testament declares that Jesus Christ Himself is the sole and eternal head of the Church:

“And He put all things under His feet and gave Him as head over all things to the church.” (Ephesians 1:22; cf. 4:15; Colossians 1:18)

This means that all authority and leadership flow directly from Christ, not from man-made offices or traditions.

3.2 Autonomy and Governance of the Church

The Apostle Paul instructed Titus to establish elders in every city:

“For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.” (Titus 1:5)

This demonstrates that biblical leadership was divinely directed, spiritually qualified, and locally accountable—unlike Islamic leadership, which developed administratively rather than through divine revelation.

---

4. Offices of the Church According to Scripture

4.1 Bishops and Pastors (Overseers)

The qualifications of bishops (or overseers) are clearly set forth in 1 Timothy 3:1–7:

“If anyone desires the office of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous…”

This passage reveals divine standards for leadership based on moral integrity, family responsibility, and spiritual maturity.

4.2 Deacons

Likewise, Scripture outlines the role of deacons in 1 Timothy 3:8–13:

“Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience.”

This structure ensures order, accountability, and sanctity in the service of God’s people.

4.3 Further Biblical Witness

Other scriptural affirmations of church order include:

• Titus 1:1–9 – Qualifications of elders.

• Acts 6:1–6 – Appointment of the first deacons.

• Philippians 1:1 – Recognition of bishops and deacons within the early Church.

---

5. Comparative Theological Analysis

The fundamental difference between Christianity and Islam in matters of leadership lies in divine revelation versus human construction.

• In Christianity, leadership offices are divinely instituted through apostolic authority and Scriptural revelation.

• In Islam, religious offices such as Imam, Sheikh, and Ustaadh are not divinely ordained but historically constructed to fill interpretative and administrative gaps after Muhammad’s death.

Without Qur’anic basis for such roles, the legitimacy of the Islamic clerical system is theologically questionable. The Bible, on the other hand, remains internally consistent and self-authenticating concerning its leadership framework.

---

6. Conclusion: An Invitation to Truth

Dear readers, the absence of Qur’anic directives concerning Islamic clerical offices exposes the constructed nature of Islamic authority. Conversely, the Bible provides an unbroken, Spirit-guided structure for leadership within the Body of Christ.

Therefore, I invite my Muslim friends to examine the Scriptures openly and consider the truth of the Gospel of Jesus Christ, who alone is the Shepherd and Savior of humanity (John 10:11; Acts 4:12).

Islam may have titles and traditions, but Christianity has divine revelation and salvation through Christ alone.

“And you shall know the truth, and the truth shall make you free.” — John 8:32

---

Bibliography

• The Holy Bible, English Standard Version (ESV).

• The Qur’an, Translation by Abdullah Yusuf Ali.

• Ibn Kathir, Tafsir al-Qur’an al-‘Azim, Vol. 1. Riyadh: Darussalam, 2000.

• Hodgson, Marshall G. S. The Venture of Islam: Conscience and History in a World Civilization. Chicago: University of Chicago Press, 1974.

• Al-Tabari, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qurʾān, Cairo: Dar al-Maʿarif, 1902.

• Bruce, F. F. The New Testament Documents: Are They Reliable? Grand Rapids: Eerdmans, 1981.

• Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

• Noll, Mark A. Turning Points: Decisive Moments in the History of Christianity. Grand Rapids: Baker Academic, 1997.

---