THE FALSEHOODS OF THE ISLAMIC RELIGION
A Biblical and Qur’anic Comparative Theological Study
By Dr. Maxwell Shimba
Shimba Theological Institute (STI)
www.shimbatheological.org
Original publication date: Thursday, July 30, 2015
INTRODUCTION
We believe that, by carefully studying this subject, you will be encouraged to obey the Word of the true God, live according to it, and put its teachings into practice.
A Christian who desires to remain faithful to Christ should be prepared to examine religious teachings in the light of Scripture, while conducting theological discussions with wisdom, humility, and a commitment to truth.
This study compares selected teachings of the Holy Qur’an with those of the Holy Bible. The author writes from a Christian apologetic perspective and states that his personal experience of having lived in a mosque helped him investigate these religious questions.
We welcome you to this study and wish you a fruitful reading experience.
FIRST AND FOREMOST
Greetings once again in the name of our Lord and Savior, Jesus Christ!
Once again, our God, whose name is identified in the King James Version of the Bible as JEHOVAH, has granted us the grace to share these words of life: the truth of God’s Word, the Holy Bible.
Our purpose is to examine religious teachings and encourage people to seek the truth of Scripture. Regardless of your religion, nationality, or language, we invite you to examine the claims presented in this study carefully.
May the Lord bless you as you pursue the truth.
REASON NO. 1
DO CHRISTIANS AND MUSLIMS FOLLOW THE SAME PATH?
Amos 3:3 (KJV) asks:
“Can two walk together, except they be agreed?”
The theological question is whether two religious communities can be said to follow the same spiritual path when their foundational teachings differ concerning God, Jesus Christ, salvation, and the authority of Scripture.
A. Islam and Christianity: Religion and Church
Qur’an 5:2–3 — Surah Al-Ma’idah
These verses contain instructions concerning the sacred symbols of Allah, pilgrimage, cooperation in righteousness, the prohibition of certain foods, and the declaration that Islam has been chosen as a religion.
The passage teaches Muslims to cooperate in righteousness and piety and not to cooperate in sin and aggression. It also identifies certain foods and practices as prohibited.
Qur’an 4:171 — Surah An-Nisa’
This verse addresses the People of the Book and warns them against excess in religion and speaking about God without truth.
What does the Bible teach?
Matthew 16:16, 18 (KJV)
Peter confesses Jesus as the Christ, the Son of the living God. Jesus declares that He will build His Church upon the rock and that the gates of hell shall not prevail against it.
Acts 2:41, 47 (KJV)
Those who received the apostolic message were baptized, and approximately three thousand people were added on the day of Pentecost. The Lord continued adding to the Church those who were being saved.
1 Corinthians 3:23 (KJV)
“And ye are Christ’s; and Christ is God’s.”
Acts 11:26 (KJV)
The disciples were first called Christians at Antioch.
Theological observation
The New Testament presents Christianity as a community centered on Jesus Christ, His death and resurrection, the apostolic proclamation of the Gospel, and the fellowship of His Church.
Islam, as represented by the Qur’an, has its own religious framework, sacred text, and doctrinal commitments.
Therefore, Christians should not assume that Christianity and Islam teach identical doctrines merely because both traditions affirm belief in one God or refer to some of the same biblical figures.
The central question is whether their teachings about God and Jesus Christ are theologically compatible.
REASON NO. 2
THE DOCTRINE OF ONE GOD
Islamic teachers sometimes compare Qur’anic verses with biblical passages to argue that Allah and Jehovah refer to the same God. The author argues that this claim requires closer theological examination.
God’s commandment concerning worship
Exodus 20:1–3 (KJV)
God declares that He is the LORD who brought Israel out of Egypt and commands His people not to have other gods before Him.
The biblical commandment establishes the exclusive worship of the Lord. Throughout the Old Testament, Israel is repeatedly warned against idolatry and the worship of other deities.
The Bible mentions several gods worshipped by surrounding peoples, including:
Dagon — Judges 16:23.
Baal — 1 Kings 18:21.
Artemis of the Ephesians — Acts 19:24–28.
The Qur’an also refers to pre-Islamic Arabian deities.
Qur’an 53:19–23 — Surah An-Najm
The passage mentions Al-Lat, Al-‘Uzza, and Manat, deities associated with pre-Islamic Arabian religious practices.
The author uses these references to emphasize that the existence of many objects of worship does not establish that all who claim to worship one deity necessarily worship the same God in the same theological sense.
The biblical declaration of divine oneness
Deuteronomy 6:4 (KJV)
“Hear, O Israel: The LORD our God is one LORD.”
Isaiah 45:18, 21 (KJV)
Isaiah declares that the LORD created the heavens and the earth and that there is no other God besides Him. The passage identifies the LORD as the righteous God and Savior.
Psalm 86:10 (KJV)
“For thou art great, and doest wondrous things: thou art God alone.”
John 17:3 (KJV)
Jesus speaks of eternal life as knowing the only true God and Jesus Christ whom He has sent.
1 Corinthians 8:4 (KJV)
Paul declares that an idol is nothing in the world and that there is no other God but one.
Theological observation
Christianity and Islam both affirm monotheism, but they do not define the nature of God in precisely the same way.
Historic Christianity confesses one God in three distinct, coequal, and coeternal Persons: the Father, the Son, and the Holy Spirit. This doctrine does not teach belief in three gods.
Islam rejects the Christian doctrine of the Trinity and the divine Sonship of Jesus as understood in historic Christianity.
Consequently, the question of whether Allah and Jehovah refer to the same God cannot be settled simply by observing that both traditions use monotheistic language. It requires examination of their respective teachings concerning God's nature, identity, revelation, and relationship to Jesus Christ.
REASON NO. 3
IS ALLAH THE SAME AS JEHOVAH?
The author examines the Qur’anic account of Satan’s refusal to bow before Adam and compares it with biblical teaching.
Qur’an 15:30–39 — Surah Al-Hijr
The passage describes the angels prostrating, except Iblis, who refuses. Allah questions Iblis about his refusal. Iblis refers to Adam’s creation from clay, and Allah expels and curses him. Iblis then requests respite until the Day of Resurrection and declares his intention to mislead humanity.
Qur’an 51:56 — Surah Adh-Dhariyat
The verse states that jinn and humanity were created to worship Allah.
The author’s theological question
The author asks whether these passages, when compared with the Bible’s accounts of creation, humanity, worship, and rebellion, establish that Allah and Jehovah are identical.
The comparison raises questions concerning the respective religious narratives, the identity of the Creator, the purpose of human existence, and the origin of evil.
A responsible theological examination must consider the passages in their literary and historical contexts rather than assume that differences in wording alone establish the identity or non-identity of the God being described.
REASON NO. 4
THE CREATOR, DIVINE OATHS, AND THE SOVEREIGNTY OF GOD
The author compares Qur’anic passages in which Allah swears by created things with biblical passages in which the LORD declares His sovereignty and swears by Himself.
Qur’anic passages
Qur’an 92:1–3 — Surah Al-Layl
The passage invokes the night as it covers, the day as it appears, and the One who created male and female.
Qur’an 91:1–7 — Surah Ash-Shams
The passage invokes the sun, its brightness, the moon, the day, the night, the heaven and its construction, the earth and its spreading out, and the soul and its formation.
Qur’an 45:22 — Surah Al-Jathiyah
The verse declares that Allah created the heavens and the earth in truth.
Qur’an 44:7–8 — Surah Ad-Dukhan
The passage identifies the Lord of the heavens and the earth and declares that there is no deity worthy of worship except Him, the One who gives life and causes death.
The author observes that these passages affirm Allah as Creator and sovereign Lord.
The biblical declaration of creation
Isaiah 44:24 (KJV)
The LORD, Israel’s Redeemer and Creator, declares that He made all things, stretched out the heavens alone, and spread abroad the earth without assistance.
The author emphasizes that the God of the Bible identifies Himself as the sovereign Creator of all things.
Does God swear by Himself?
Isaiah 45:22–23 (KJV)
The LORD calls the ends of the earth to look to Him and be saved, declaring that He is God and that there is none else. He swears by Himself that every knee shall bow and every tongue shall confess.
Hebrews 6:13–16 (KJV)
When God made His promise to Abraham, He swore by Himself because there was none greater by whom He could swear. The passage explains that human beings swear by someone greater than themselves to confirm a matter.
The author contrasts these biblical passages with Qur’anic oaths by created things and asks what theological significance should be assigned to the difference.
He also refers readers to Isaiah 14:24 and Genesis 22:16.
Theological observation
The biblical passages emphasize God's sovereignty, faithfulness, and unique authority. The Qur’anic passages likewise affirm divine creation and lordship.
The fact that a religious text contains an oath by a created object does not, by itself, prove that its speaker is a created being or that the speaker did not create the object. The theological significance of an oath must be examined within the conventions and context of the text.
The central Christian doctrine remains that the LORD is the sovereign Creator of all things and that His promises are established by His own unchanging character.
REASON NO. 5
THE QUESTION OF TRUTHFULNESS AND THE IDENTITY OF JESUS CHRIST
The author argues that a major theological difference between the Qur’an and the Bible concerns the identity of Jesus Christ, particularly His divine Sonship.
What does the Qur’an teach about Jesus?
Qur’an 19:35 — Surah Maryam
The verse declares that it is not befitting for Allah to take a son. When He decrees a matter, He says to it, “Be,” and it is.
Qur’an 112:1–4 — Surah Al-Ikhlas
The passage describes Allah as One, the Eternal Refuge, who neither begets nor is begotten and for whom there is no comparable being.
The author interprets these verses as a rejection of the divine Sonship of Jesus Christ as confessed in historic Christianity.
What does the Bible teach?
1 John 2:22–26 (KJV)
John asks who is a liar except the person who denies that Jesus is the Christ. He warns against denying the Father and the Son and teaches that whoever denies the Son does not have the Father, while whoever acknowledges the Son has the Father also.
John explains that he has written these things concerning those who seek to deceive believers and reminds them of the promise of eternal life.
Colossians 1:13–15 (KJV)
Paul declares that God has delivered believers from the power of darkness and translated them into the kingdom of His beloved Son. Through the Son, believers have redemption and the forgiveness of sins. Christ is described as the image of the invisible God.
John 3:16–17 (KJV)
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
The passage continues by explaining that God sent His Son into the world not to condemn the world, but that the world might be saved through Him.
The theological significance of Christ's Sonship
Historic Christianity does not teach that God produced a son through a physical or biological act. Rather, the doctrine of the eternal Sonship of Christ concerns the unique relationship between the Father and the Son within the Godhead.
The Christian confession is that Jesus Christ is truly divine and truly human, and that salvation is accomplished through His incarnation, death, and resurrection.
The author therefore argues that the Qur’anic rejection of divine Sonship conflicts with the central Christological claims of the New Testament.
From this Christian apologetic perspective, the question is whether a teaching that rejects the biblical identity of Jesus can be reconciled with apostolic Christianity.
REASON NO. 6
THE NAME OF GOD: JEHOVAH AND ALLAH
A name is an important means of identifying a person or distinguishing one thing from another. The author therefore asks whether the names used for God in the Qur’an and the Bible establish that the two traditions refer to the same divine identity.
The Qur’anic designation
Qur’an 17:110 — Surah Al-Isra
The verse instructs the reader to call upon Allah or Ar-Rahman, explaining that God has the most beautiful names.
The author notes that the Qur’an frequently uses the designation Allah and argues that this is the principal name by which God is identified in Islamic worship.
The biblical name
Exodus 6:2–3 (KJV)
“And God spake unto Moses, and said unto him, I am the LORD: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.”
The author emphasizes the divine name Jehovah, which appears in certain English Bible translations, including the King James Version.
Psalm 83:18 (KJV)
“That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.”
Psalm 138:2 (KJV)
The psalmist declares his intention to worship toward God's holy temple and praise His name because of His lovingkindness and truth.
Is “God” a name or a title?
The author argues that the word God functions as a designation or title rather than being the personal name revealed in Exodus.
In Arabic, Allah is the ordinary word for God and is used by Muslims and by Arabic-speaking Christians. The term itself does not, simply by its linguistic form, establish that the speaker is referring to a different deity.
Likewise, the Hebrew divine name represented by the four consonants YHWH is commonly rendered as LORD in many English Bible translations. Jehovah is a traditional English rendering of that name; Yahweh is another widely used scholarly rendering.
Theological observation
The author maintains that Christians should take seriously the biblical revelation of God's name and examine how different religious traditions understand God's identity.
However, a comparison of names alone cannot conclusively establish whether two communities refer to the same God. Such a conclusion requires examination of the doctrines associated with those names, including the nature of God, the identity of Jesus Christ, and the content of divine revelation.
REASON NO. 7
DIFFERENCES IN THE MESSAGE
Some Muslim apologists argue that all biblical prophets taught the oneness of God and that Muhammad likewise taught the oneness of God. The author examines this claim through selected Qur’anic passages.
Qur’an 41:6 — Surah Fussilat
The passage instructs Muhammad to declare that he is a human being like his audience and that revelation has come to him that their God is one God.
The author observes that Muslim teachers use this verse to argue that Muhammad's teaching about God's oneness agrees with the message of earlier prophets.
Qur’an 29:46–47 — Surah Al-Ankabut
The passage instructs Muslims to engage the People of the Book in discussion in the best manner, except with those who act unjustly. It also speaks of believing in what was revealed to both communities and declares that their God is one.
The author notes that these verses are sometimes used to argue that the Torah and the Gospel are compatible with the Qur’an because all three are associated with divine revelation.
The Christian theological response
Christianity agrees that the Bible teaches that there is one God. However, biblical monotheism cannot be separated from the full biblical revelation concerning the Father, the Son, and the Holy Spirit.
The New Testament identifies Jesus Christ as the eternal Word who became flesh (John 1:1–14), the Son through whom God created all things (Colossians 1:15–17), and the One in whom the fullness of deity dwells bodily (Colossians 2:9).
Consequently, the Christian question is not simply whether Muhammad taught that God is one. It is whether the Qur’anic understanding of God agrees with the complete witness of the biblical prophets and apostles concerning the identity and nature of God.
Similarly, the assertion that the Qur’an confirms the Torah and Gospel requires examination of what the Qur’an says about those Scriptures and how its claims compare with the actual contents of the biblical texts.
The author promises to examine this question further in the wider study.
REASON NO. 8
IS THE ANGEL IDENTIFIED IN THE QUR’AN THE SAME AS THE ARCHANGEL IN THE BIBLE?
The author argues that if Allah and Jehovah are identical in every respect, one should examine whether the angelic figures associated with their respective revelations are also identified in the same way.
The Qur’anic account
Qur’an 81:19–21 — Surah At-Takwir
The passage describes the Qur’an as the word delivered by a noble messenger who possesses strength, rank, and authority, and who is obeyed and trustworthy.
The author identifies this messenger with Jibril, the angel associated with the delivery of revelation to Muhammad.
The biblical account
Jude 1:9 (KJV)
“But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.”
The author contrasts the Qur’anic messenger, identified in Islamic tradition as Jibril, with Michael, whom Jude calls an archangel.
He asks whether these different identifications indicate a difference between the religious traditions.
The image of God in humanity
The author also appeals to Genesis 1:26–27, where God declares that humanity is to be created in His image and likeness.
The passage states that God created humanity in His image, male and female.
He contrasts this with Qur’an 112:4, which declares that there is none comparable to Allah.
The author then invites readers to consider:
Genesis 5:1–2.
Genesis 9:6.
1 Corinthians 11:7.
Colossians 1:15.
Colossians 3:10.
Acts 17:28–29.
James 3:9.
What does it mean to be made in God's image?
The author asks how human beings can be made in God's image if God is not a physical being resembling humanity.
He points to John 4:24, which declares that God is Spirit; Genesis 2:7, which describes God breathing the breath of life into Adam; Hebrews 12:9, which speaks of God as the Father of spirits; and Ezekiel 18:4 and Numbers 16:22, which speak of the relationship between God and human life.
Theological observation
The Christian doctrine of the image of God does not require God to possess a human body. It concerns the distinctive status, calling, and capacities of human beings as God's creatures.
Likewise, the difference between the names or roles of angels in religious traditions does not, by itself, establish whether those traditions refer to the same God. The identity, function, and theological significance of the angelic figures must be examined in their respective textual contexts.
REASON NO. 9
THE SACRED CITY: MECCA AND JERUSALEM
The author compares the Qur’anic references to Mecca with the biblical references to Jerusalem as a city chosen by God.
Mecca in the Qur’an
Qur’an 27:91 — Surah An-Naml
The passage instructs Muhammad to worship the Lord of this city, which Allah has made sacred, and declares that all things belong to Him.
Qur’an 3:96 — Surah Aal-Imran
The verse identifies the first House established for humanity for worship as the one at Bakkah, described as blessed and a guidance for the worlds.
Qur’an 106:3–4 — Surah Quraysh
The passage instructs the Quraysh to worship the Lord of this House, who has provided them with food against hunger and security against fear.
The author interprets these passages as identifying Mecca and the Kaaba as central to Islamic worship.
Jerusalem in the Bible
2 Chronicles 6:4–6 (KJV)
Solomon blesses the LORD, the God of Israel, and recalls God's declaration that He had not chosen a city from among Israel's tribes in which to establish His name until He chose Jerusalem and appointed David over His people.
The author presents Jerusalem as the city selected by the LORD for the establishment of His name and the worship associated with the temple.
He also refers readers to:
2 Chronicles 12:13.
Ezra 6:12.
Ezra 7:15, 27.
Psalm 26:8.
Zechariah 2:12.
The author notes that Daniel continued to pray while directing himself toward Jerusalem, citing Daniel 6:10.
Theological observation
The author contrasts Mecca's importance in Islam with Jerusalem's importance in biblical history and asks what these differences mean for Christian-Muslim theological comparison.
Jerusalem holds a central place in the biblical covenants, the history of Israel, the temple tradition, and the life and ministry of Jesus Christ. Mecca and the Kaaba hold a central place in Islamic worship and pilgrimage.
These differences demonstrate that the two traditions have distinct sacred histories and practices. However, the choice or significance of a sacred city alone cannot conclusively establish whether the God being worshipped is the same.
REASON NO. 10
SANCTIFICATION, HOLINESS, AND THE PURIFICATION OF THE SOUL
The author compares Qur’anic passages concerning the soul and sin with biblical teachings concerning holiness.
Selected Qur’anic passages
Qur’an 53:32 — Surah An-Najm
The passage describes those who avoid major sins and indecent acts, while recognizing that minor faults may occur. It emphasizes God's knowledge of humanity from creation and warns people not to claim purity for themselves.
Qur’an 12:53 — Surah Yusuf
The verse speaks of the human soul as inclined toward evil, except where the Lord shows mercy, and describes the Lord as forgiving and merciful.
The author interprets these passages as raising questions about the relationship between human moral weakness, divine mercy, and the purification of the soul.
He also refers to Qur’an 5:116.
The biblical teaching on holiness
Isaiah 43:3 (KJV)
“For I am the LORD thy God, the Holy One of Israel, thy Saviour.”
The author emphasizes God's holiness as a defining characteristic of His divine nature.
He directs readers to Isaiah 40:25, 48:17, and 57:15 for further reflection on God's holiness and sovereignty.
Leviticus 11:44 (KJV)
God commands His people to sanctify themselves and be holy because He is holy.
1 Peter 1:15–16 (KJV)
Peter instructs believers to be holy in all their conduct, following the holiness of the One who called them.
The author also refers to 2 Corinthians 7:1, Leviticus 19:2, and Leviticus 20:26.
Theological observation
The author emphasizes that the biblical God calls His people to holiness because He Himself is holy.
However, the Qur’anic warning against claiming purity for oneself does not necessarily mean that Muslims are prohibited from pursuing moral purification. The passage distinguishes self-righteous claims of purity from dependence upon divine mercy.
Both traditions address human sinfulness, repentance, moral conduct, and the need for divine mercy, although they differ in their theological frameworks and their understanding of salvation.
From the standpoint of Christian theology, sanctification is the work of God in the believer, calling the believer to holiness through the grace of God and the transforming work of the Holy Spirit.
The author therefore invites readers to compare not only isolated statements but also the wider teachings of each Scripture concerning sin, holiness, and redemption.
REASON NO. 11
THE HEAVEN OF CHRISTIANITY AND THE PARADISE DESCRIBED IN THE QUR’AN
The author compares the biblical teaching concerning the resurrection and eternal life with selected Qur’anic descriptions of Paradise.
His central question is whether the biblical understanding of the eternal state is identical to the descriptions of Paradise found in Islamic scripture and tradition.
A. The biblical teaching concerning heaven
Luke 20:34–36 (KJV)
Jesus explains that the children of this present age marry and are given in marriage, but those who attain the resurrection from the dead neither marry nor are given in marriage. They cannot die anymore, for they are like the angels and are children of God, being children of the resurrection.
The author understands this passage to teach that the resurrection introduces a transformed existence in which earthly marriage no longer operates as it does in the present age.
He also refers to 1 Corinthians 15:43–54, which describes the resurrection of the body and the transformation from mortality to immortality.
Romans 14:17 (KJV)
Paul teaches that the kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost.
Revelation 7:16–17 (KJV)
The passage promises that those before God's throne will hunger no more, thirst no more, and suffer no more from the scorching heat of the sun. The Lamb will shepherd them and lead them to living fountains of waters, and God will wipe away every tear from their eyes.
The author emphasizes that the biblical hope of eternal life centers on resurrection, communion with God, freedom from suffering, and the fullness of God's kingdom.
B. The Qur’anic descriptions of Paradise
The author then examines several Qur’anic passages describing the rewards promised to the righteous.
1. Elevated dwellings
Qur’an 39:20 — Surah Az-Zumar
The passage describes lofty chambers built one above another, with rivers flowing beneath them, as a promise from Allah to those who fear Him.
2. Rivers of water, milk, wine, and honey
Qur’an 47:15 — Surah Muhammad
This verse describes Paradise through the imagery of rivers of unaltered water, rivers of milk whose taste does not change, rivers of wine pleasurable to those who drink it, and rivers of purified honey. It also mentions various fruits and forgiveness from the Lord.
The passage contrasts these promised rewards with the punishment prepared for those who reject the truth.
3. Gardens and fruits
Qur’an 2:25 — Surah Al-Baqarah
The verse announces gardens beneath which rivers flow. Whenever their inhabitants receive fruit, they recognize its resemblance to what they had received before. The passage also describes purified spouses and their remaining there forever.
4. The food and companions of Paradise
Qur’an 56:15–23 — Surah Al-Waqi‘ah
The passage describes reclining upon couches, being served, and receiving fruits and the meat of birds as desired. It also describes companions of Paradise in terms of beauty and purity.
Qur’an 37:44–49 — Surah As-Saffat
These verses describe the inhabitants of Paradise reclining upon couches, facing one another, being served pure drink, and accompanied by beautiful companions.
The author draws attention to the contrast between these descriptions and the New Testament's account of the resurrection, in which Jesus teaches that marriage as known in the present age will not continue in the same form.
C. The hadith concerning seventy-two companions
The original article refers to a narration attributed to Abu Umamah in Sunan Ibn Majah, Volume 5, page 546, Hadith 4337, concerning the rewards of Paradise and seventy-two wives or companions.
The article presents this narration as part of its comparison between Islamic descriptions of Paradise and the Christian hope of eternal life.
Because hadith translations, numbering systems, and assessments of authenticity can vary by edition, the narration should be checked against a reliable edition before being quoted as an exact or universally accepted statement of Islamic doctrine.
Theological observation
The biblical and Qur’anic texts use different descriptions of the life to come. The Bible emphasizes resurrection, immortality, the presence of God, the defeat of death, and the renewal of creation. The Qur’an describes Paradise through several images, including gardens, rivers, food, drink, and companions.
The author argues that Christians should examine these differences carefully when comparing the two traditions.
However, Christian interpretation must also recognize the Bible's own use of symbolic and figurative imagery concerning the life to come. A sound comparison must consider literary genre, theological context, and the broader teachings of each religious tradition.
The Christian hope is ultimately grounded in Jesus Christ, the resurrection of the dead, and the promise of everlasting life in the presence of God.
REASON NO. 12
THE FINAL DESTINY OF THOSE WHO WORSHIP ALLAH
The final section of the original article examines the destiny of humanity, the jinn, and the wicked, comparing selected Qur’anic passages and hadith reports with the biblical teaching concerning final judgment.
A. The biblical hope of eternal life
The author states that Christians look forward to everlasting life with God.
1 Thessalonians 4:13–17 (KJV)
Paul teaches that believers who have died will be raised, and that living believers will be caught up together with them to meet the Lord in the air. The passage concludes with the promise that believers will be with the Lord forever.
Revelation 21:3–7 (KJV)
John describes the dwelling of God with humanity. God will wipe away every tear, and death, sorrow, crying, and pain will pass away. God promises to make all things new and to give the water of life freely to the one who thirsts.
These passages form the foundation of the Christian hope of eternal fellowship with God.
B. Selected Qur’anic passages concerning judgment
Qur’an 51:56 — Surah Adh-Dhariyat
The verse declares that Allah created the jinn and humanity to worship Him.
Qur’an 6:128 — Surah Al-An‘am
The passage describes the gathering of the jinn and their human allies on the Day of Judgment. It speaks of their mutual association and of the declaration that the Fire will be their dwelling, where they will remain according to the judgment described in the passage.
Qur’an 50:30 — Surah Qaf
The verse describes the Day on which Allah will ask Hell whether it is full, and Hell will respond by asking whether there is more.
The author interprets these passages as raising questions concerning the extent of divine judgment and the destiny of those who reject God.
C. The hadith concerning Hell
The original article also refers to Sahih al-Bukhari, Volume VI, Hadith 371, page 353, and recounts a narration attributed to Anas concerning Allah's question to Hell and Hell's response that there is more to come until Allah places His foot in it, whereupon it declares that it is full.
The author regards this narration as a point of significant theological contrast with the biblical account of final judgment.
The precise wording and numbering of this narration should be verified against the edition being cited, since hadith numbering differs between publications and translations.
D. The biblical teaching concerning final judgment
Matthew 25:41, 46 (KJV)
Jesus speaks of everlasting fire prepared for the devil and his angels and contrasts everlasting punishment with eternal life.
Revelation 20:10 (KJV)
The passage describes the devil being cast into the lake of fire and brimstone, where the beast and the false prophet are, and where they will be tormented day and night forever and ever.
Revelation 21:8 (KJV)
The passage describes the final destiny of those characterized by persistent wickedness and unbelief as the lake that burns with fire and brimstone, identified as the second death.
The author emphasizes that the Bible presents final judgment as a divine act against evil, the devil, and those who persist in rebellion against God.
Theological observation
Christianity and Islam both teach divine judgment and accountability, but they differ in their doctrines of salvation, the identity of Christ, and the details of the final state.
The author urges readers to examine the relevant passages in their original contexts and to consider their implications for Christian doctrine.
From the Christian perspective, salvation is inseparable from the person and work of Jesus Christ. The New Testament presents Him as the One through whom God reconciles humanity to Himself and the One appointed to judge the living and the dead.
CONCLUSION
AN INVITATION TO EXAMINE THE SCRIPTURES AND CONSIDER JESUS CHRIST
It is my hope that this study has encouraged you to examine the Qur’an, the Bible, and the relevant religious traditions carefully, with particular attention to their teachings about God, Jesus Christ, salvation, holiness, eternal life, and final judgment.
The purpose of Christian apologetics is to give a reasoned account of the Christian faith and to demonstrate why Christians confess Jesus Christ as Lord and Savior.
The author concludes that the Islamic understanding of God differs substantially from the biblical revelation of God, particularly concerning the identity and divine Sonship of Jesus Christ. He therefore argues that the two traditions should not be treated as doctrinally identical.
For the Christian believer, the decisive question is whether the teachings one accepts are consistent with the apostolic witness concerning Jesus Christ.
John 14:6 (KJV) records Jesus' declaration:
“I am the way, the truth, and the life: no man cometh unto the Father, but by me.”
This confession stands at the heart of Christian faith. Christians believe that reconciliation with God is made possible through Jesus Christ, whose death and resurrection are central to the Gospel.
I therefore invite every reader, including Muslim readers who wish to investigate the Christian faith, to read the Gospel accounts, examine the claims of Jesus Christ, and consider the testimony of the apostles.
The Christian invitation is to turn to Jesus Christ in faith, receive the grace of God, and pursue the life of discipleship described in the New Testament.
An invitation to receive Christ
Revelation 3:20 (KJV)
“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.”
May every reader seek God sincerely, examine the Scriptures diligently, and respond to the truth with humility and faith.
Welcome to Jesus Christ, our Lord and Savior.
May the Lord bless you as you continue your spiritual journey.
COMING NEXT
The original article announces the next study under the following title:
“IS THE ISA IBN MARYAM OF ISLAM THE SAME AS JESUS CHRIST?”
The subject will examine the identity of Jesus in Islamic teaching in comparison with the biblical revelation of Jesus Christ.
Blessings to all readers.
Dr. Maxwell Shimba
Founder, Shimba Theological Institute (STI)
www.shimbatheological.org
