The Ethical Contrast Between the Teachings of Jesus Christ and the Teachings of Muhammad

The Ethical Contrast Between the Teachings of Jesus Christ and the Teachings of Muhammad

By Dr. Maxwell Shimba
Shimba Theological Institute

If humanity were to fully embrace and live according to the teachings of Jesus Christ as revealed in the Holy Scriptures, the world would indeed experience an unparalleled moral and spiritual transformation. The ethical foundation of Christ’s message rests upon love, mercy, forgiveness, and reconciliation. Jesus’ Sermon on the Mount (Matthew 5–7) articulates an ethic of divine love that transcends human retaliation and tribal divisions. His command to “love your enemies” (Matthew 5:44) and to forgive “seventy times seven” (Matthew 18:22) outlines a theology of peace and restoration that envisions a world governed by the principles of the Kingdom of God rather than the ambitions of men.

Scholars such as N.T. Wright (2012) and Craig S. Keener (2014) emphasize that Jesus’ moral vision was eschatological—He inaugurated a new way of being human rooted in divine grace and justice. His mission was not political conquest but spiritual liberation: to set humanity free from sin and to reconcile creation with the Creator (2 Corinthians 5:18–19). Thus, a world governed entirely by the teachings of Jesus would reflect divine harmony—characterized by compassion, equality, and restorative justice (Luke 4:18; John 13:34–35).

In contrast, the emergence of Islam under Muhammad introduced a theological framework that blended religious devotion with political authority. Whereas Jesus declared, “My kingdom is not of this world” (John 18:36), Muhammad’s leadership in Medina institutionalized a theocratic order in which spiritual obedience and civic submission were intertwined. As historian Montgomery Watt (1953) notes, Islam from its inception functioned as both a faith and a socio-political system—a distinction that profoundly shaped its historical development.

The Quranic emphasis on jihad and the legal structures of sharia (Quran 9:29; 5:38) reveal an ethical paradigm focused on law and obedience rather than grace and inner transformation. Islamic scholars such as Ibn Kathir and al-Tabari interpreted these verses as divine mandates for enforcing religious conformity and punishing moral deviation, including corporal penalties for theft and apostasy. This legalistic orientation stands in marked contrast to Christ’s message of inward renewal and voluntary discipleship (Romans 12:2; Galatians 5:1).

From a Christian theological standpoint, the contrast between Christ and Muhammad is not simply doctrinal but ontological. Jesus Christ, as the incarnate Word of God (John 1:14), embodies divine holiness and offers salvation through grace (Ephesians 2:8–9). Muhammad, by contrast, claimed to be a prophet of divine law, emphasizing submission (islam) rather than transformation. As theologian Norman Geisler (2002) observes, Christianity centers on redemption through relationship, while Islam centers on submission through regulation.

Ultimately, the moral divergence between these two worldviews produces opposing visions of human society. A world governed by the principles of Jesus Christ would be one of peace, forgiveness, and mutual care. A world governed by the principles of Muhammad would be structured upon external conformity, legal control, and theocratic authority. The message of Jesus remains eternally unique: salvation and peace cannot be imposed by law but received through love. His kingdom, built upon grace and truth (John 1:17), alone offers the hope of a redeemed humanity and a restored creation.

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References

• Geisler, Norman L. & Saleeb, Abdul. Answering Islam: The Crescent in Light of the Cross. Grand Rapids: Baker Academic, 2002.

• Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans, 2014.

• Watt, W. Montgomery. Muhammad at Medina. Oxford: Clarendon Press, 1953.

• Wright, N. T. How God Became King: The Forgotten Story of the Gospels. New York: HarperOne, 2012.

• The Holy Bible, King James Version.

• The Quran (translations referenced: Abdullah Yusuf Ali and M. Pickthall editions).

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