The Spirit of Inconsistencies and Contradictions within the Quran

 The Spirit of Inconsistencies and Contradictions within the Quran: A Theological Review

By Dr. Maxwell Shimba, Shimba Theological Institute

The Quran, revered as the final revelation in Islam, claims to be free of contradictions, fully explanatory, and of divine origin. However, a careful examination of its text against logic, science, and divine revelation in the Torah and Injil reveals profound inconsistencies that question these claims. Below are a few theological issues requiring honest scrutiny:

1. The Moon Was Split (Quran 54:1)
The Quran alleges that the moon split in the time of Muhammad as a miracle. Historical, astronomical, and theological records — from Jewish, Christian, Roman, and Persian sources — report no such event. The absence of a globally witnessed cosmic occurrence undermines the claim of its factuality.

2. The Universe Has Two Easts and Two Wests (Quran 55:17)
Islamic texts present a cosmology inconsistent with observable science and the Torah's account of creation. The claim of two literal easts and wests contradicts both scriptural revelation and empirical reality.

3. Nobody Knows What is in the Womb (Quran 31:34)
Modern science has disproven this claim, with prenatal imaging and genetic testing offering detailed insights into fetal development and gender — a capability that, according to the Quran, should be beyond human reach.

4. Nobody Knows When it Will Rain (Quran 31:34)
While absolute precision in long-term forecasting is impossible, meteorology allows for accurate short-term predictions. The Torah and Injil attribute control over weather to YHWH but acknowledge man's ability to observe and forecast through wisdom imparted by God (Job 38:33-37).

5. No One Can Produce a Book Like the Quran (Quran 2:23)
This challenge is theological sophistry. The Torah and Injil contain far older, coherent, and doctrinally consistent revelations. The Quran itself borrows extensively from these texts while introducing contradictions and anthropomorphic errors.

6. The Sun Sets in a Muddy Spring (Quran 18:86)
This geocentric misconception contradicts established astronomy. The Bible, while employing phenomenological language, never ascribes literal geographic resting points to the sun.

7. The Quran is Self-Explanatory
Islamic scholars themselves concede the necessity of hadiths and tafsirs for interpretation — proving the Quran is neither fully clear nor internally explanatory.

8. The Quran Has No Contradictions
Doctrinal and narrative inconsistencies abound: from differing accounts of creation to conflicting teachings on salvation, divine nature, and scriptural integrity. The Torah and Injil uphold divine consistency (Numbers 23:19; James 1:17).

9. Allah is All-Knowing and All-Seeing
Islam claims Allah possesses omniscience, yet multiple verses depict him as unaware, surprised, or learning from human actions — contradicting the attributes of the eternal, unchanging God revealed in the Torah (Isaiah 46:9-10).

Conclusion:
The Quran's assertions not only contradict observable reality but often stand in opposition to the eternal, self-consistent revelation of God in the Torah and Injil. This critical theological examination invites Muslims and non-Muslims alike to reflect on the inconsistencies presented and earnestly seek the God revealed through the unchanging scriptures — the God who is both Father and has revealed His Son, worthy of all worship (Proverbs 30:4; John 1:1-14).

For more studies, visit:
Shimba Theological Institute

The Spirit of Inconsistencies and Contradictions within the Quran: A Theological Review

 The Spirit of Inconsistencies and Contradictions within the Quran: A Theological Review

By Dr. Maxwell Shimba, Shimba Theological Institute

The Quran, revered as the final revelation in Islam, claims to be free of contradictions, fully explanatory, and of divine origin. However, a careful examination of its text against logic, science, and divine revelation in the Torah and Injil reveals profound inconsistencies that question these claims. Below are a few theological issues requiring honest scrutiny:

1. The Moon Was Split (Quran 54:1)
The Quran alleges that the moon split in the time of Muhammad as a miracle. Historical, astronomical, and theological records — from Jewish, Christian, Roman, and Persian sources — report no such event. The absence of a globally witnessed cosmic occurrence undermines the claim of its factuality.

2. The Universe Has Two Easts and Two Wests (Quran 55:17)
Islamic texts present a cosmology inconsistent with observable science and the Torah's account of creation. The claim of two literal easts and wests contradicts both scriptural revelation and empirical reality.

3. Nobody Knows What is in the Womb (Quran 31:34)
Modern science has disproven this claim, with prenatal imaging and genetic testing offering detailed insights into fetal development and gender — a capability that, according to the Quran, should be beyond human reach.

4. Nobody Knows When it Will Rain (Quran 31:34)
While absolute precision in long-term forecasting is impossible, meteorology allows for accurate short-term predictions. The Torah and Injil attribute control over weather to YHWH but acknowledge man's ability to observe and forecast through wisdom imparted by God (Job 38:33-37).

5. No One Can Produce a Book Like the Quran (Quran 2:23)
This challenge is theological sophistry. The Torah and Injil contain far older, coherent, and doctrinally consistent revelations. The Quran itself borrows extensively from these texts while introducing contradictions and anthropomorphic errors.

6. The Sun Sets in a Muddy Spring (Quran 18:86)
This geocentric misconception contradicts established astronomy. The Bible, while employing phenomenological language, never ascribes literal geographic resting points to the sun.

7. The Quran is Self-Explanatory
Islamic scholars themselves concede the necessity of hadiths and tafsirs for interpretation — proving the Quran is neither fully clear nor internally explanatory.

8. The Quran Has No Contradictions
Doctrinal and narrative inconsistencies abound: from differing accounts of creation to conflicting teachings on salvation, divine nature, and scriptural integrity. The Torah and Injil uphold divine consistency (Numbers 23:19; James 1:17).

9. Allah is All-Knowing and All-Seeing
Islam claims Allah possesses omniscience, yet multiple verses depict him as unaware, surprised, or learning from human actions — contradicting the attributes of the eternal, unchanging God revealed in the Torah (Isaiah 46:9-10).

Conclusion:
The Quran's assertions not only contradict observable reality but often stand in opposition to the eternal, self-consistent revelation of God in the Torah and Injil. This critical theological examination invites Muslims and non-Muslims alike to reflect on the inconsistencies presented and earnestly seek the God revealed through the unchanging scriptures — the God who is both Father and has revealed His Son, worthy of all worship (Proverbs 30:4; John 1:1-14).

For more studies, visit:
Shimba Theological Institute

A THEOLOGICAL CHALLENGE TO ISLAM: JESUS AND THE “FATHER” QUESTION

 By Dr. Maxwell Shimba | Shimba Theological Institute

A THEOLOGICAL CHALLENGE TO ISLAM: JESUS AND THE “FATHER” QUESTION

How can Muslims claim that Jesus was a Muslim while simultaneously ignoring the fact that Jesus openly addressed God as His Father?

In Islam, calling Allah a “Father” is blasphemy, punishable by death under Sharia law. The Qur'an categorically denies the concept of Allah being a father to anyone (Qur’an 112:3, 5:18, 19:88-92).
So how could Jesus — whom they claim was a prophet of Islam — consistently address God as “My Father” and “Our Father” in the Torah and Injil (New Testament)?

Either:

1. Jesus was not a Muslim, as the Qur'an falsely claims.
   OR

2. Islam and the Qur'an are lying to us by trying to force Jesus into an identity He never claimed.

Questions Muslims must honestly answer:

• If Jesus was a Muslim, why did He repeatedly call God “Father” (John 10:30, Matthew 6:9, John 14:2)?

• Why did Jesus claim equality with God, something no prophet of Islam has ever done (John 10:33-36)?

• Is Allah the Father? If not, why did Jesus, whom Muslims claim as a prophet, refer to God in such a way?

• If Jesus is just a prophet in Islam, why does even the Qur'an ascribe to Him powers and miracles (like raising the dead and creating life from clay) that no other Islamic prophet is allowed (Qur’an 3:49)?

• If Allah has no son (Qur’an 112:3), why does the Torah and Injil — which Islam claims to honor — consistently refer to the Son of God?

Islam cannot hold both positions without contradiction: Jesus cannot be a Muslim and call God “Father.”

It’s time to decide — either accept the Jesus of the Bible, the Son of God, or admit that the Qur'an misrepresents Him.

“For unto us a child is born, unto us a Son is given…” — Isaiah 9:6
“I and the Father are one.” — John 10:30

Truth demands honesty. Let the Muslims answer.

#JesusIsGod #FalseIslamicNarratives #MaxwellShimba #ShimbaTheologicalInstitute

The Origin of the Paper Quran: A Theological and Textual Critique

 The Origin of the Paper Quran: A Theological and Textual Critique

By Dr. Maxwell Shimba | Shimba Theological Institute

One of the significant theological dilemmas within Islamic scripture lies in its conflicting declarations about the nature of the Quran itself. A careful examination of several Quranic verses reveals profound contradictions that challenge the traditional Muslim claim that the Quran is the immutable, literal word of God delivered from heaven.

In Quran 6:7, the text reads:

“And if We had sent down to you a written scripture on paper, and they touched it with their hands, those who disbelieve would have said, ‘This is nothing but clear magic.’”

Here, Allah himself acknowledges that had the Quran been sent in tangible, written form — as sacred texts traditionally are — it would have been dismissed as mere witchcraft. This raises a theological question: if the physical manifestation of divine revelation was prone to be labeled as sorcery by its witnesses, how then did the Quran come to exist today in printed and paper-bound form across the Muslim world? Was not such a form explicitly described as a vehicle of deception according to the Quranic text itself?

Further supporting this critique is Quran 74:24–26, where it is stated:

“And he said, ‘This is nothing but magic passed down.’” (v.24)
“This is nothing but the word of a human being.” (v.25)
“I will cast him into Saqar (Hellfire).” (v.26)

These verses attribute accusations of human authorship and transmitted sorcery to what Muslims revere as divine scripture. This admission within the Quran of its perception as magic and human words invites a deeper textual and theological investigation.

From a biblical and Judeo-Christian scholarly perspective, divine revelation has always been entrusted to written text — from the tablets given to Moses (Exodus 31:18) to the recorded words of the prophets and apostles. Scripture is historically authenticated by eyewitness testimony, prophetic consistency, and divine preservation. The Bible acknowledges its textual transmission without the ambiguity or contradictory claims found in Islamic sources.

This raises an unavoidable theological contradiction: if the Quran itself anticipates its paper form being dismissed as witchcraft and human invention, how does Islam reconcile this with the current widespread veneration of the physical mushaf (written Quran)?

Conclusion:
The scholarly critique advanced here, grounded in both Quranic text and theological reasoning, demonstrates that the Quran undermines its own claim to divine origin. It inadvertently admits human interference and anticipates accusations of sorcery — admissions absent in the consistent, theologically sound narrative of biblical scripture.

As we continue this inquiry at Shimba Theological Institute, further evidence will be presented affirming that the Quran is not the immutable book of the Living God, but a human text interwoven with pre-Islamic magic traditions and folklore, later canonized into religious orthodoxy.

#TheologyOfTheText | #QuranicContradictions | #MaxwellShimba

Jesus Christ: Declared God by His Disciples, Affirmed by Himself

 Jesus Christ: Declared God by His Disciples, Affirmed by Himself

By Dr. Maxwell Shimba | Shimba Theological Institute

One of the most powerful and undeniable affirmations of the divinity of Jesus Christ in Scripture is found in John 20:28, where the apostle Thomas, upon encountering the risen Christ, exclaims:

“My Lord and my God!”

Notice carefully — Jesus did not rebuke Thomas for this declaration. In Jewish custom and theology, attributing divinity to anyone other than the one true God would have been considered blasphemy, a sin punishable by death (Leviticus 24:16). If Jesus were merely a prophet or a good moral teacher, as Islamic theology suggests, this would have been the moment for Him to correct Thomas. But instead, Jesus accepted this worship.

The acceptance of worship and divine titles is consistent throughout the New Testament narrative. In multiple instances:

• Matthew 14:33 — After calming the storm, the disciples worshiped Him, saying, “Truly you are the Son of God.”

• Hebrews 1:8 — The Father Himself declares of the Son, “Your throne, O God, is forever and ever.”

• Revelation 5:13-14 — All creation offers worship to “Him who sits on the throne and to the Lamb.”

In contrast, faithful servants of God like angels and apostles consistently refused worship (Revelation 19:10, Acts 14:14-15). This highlights a crucial theological distinction: Jesus accepted what only God is due — worship and divine titles.

Islamic theology, as presented in the Quran, denies the divinity of Jesus (Surah 5:72), reducing Him to a prophet. Yet the New Testament, authenticated by apostolic witness and consistent prophetic revelation, firmly proclaims the deity of Christ. John 1:1 boldly declares, “In the beginning was the Word, and the Word was with God, and the Word was God.”

The testimony of Thomas represents the climax of Johannine Christology — acknowledging Jesus as both sovereign Lord and eternal God, a truth Jesus affirmed through His actions, teachings, and acceptance of divine worship.

Conclusion:
The biblical witness is unmistakable. Jesus is not a mere prophet; He is God incarnate. His resurrection, acceptance of worship, and divine authority confirm His eternal nature as both Lord and God. Any theology denying this truth stands in opposition to apostolic Christianity and the unbroken testimony of Scripture.

Another Clear Proof of the Man-Made Nature of Allah in the Quran

 Another Clear Proof of the Man-Made Nature of Allah in the Quran

By Dr. Maxwell Shimba | Shimba Theological Institute

One of the glaring theological inconsistencies found within the Quran is exposed in passages such as Surah 23:14 and Surah 37:125, where Allah is referred to as “the best of creators.”

Quran 23:14:

“…Blessed be Allah, the best of creators.”

Quran 37:125:

“Will you call upon Baal and forsake the best of creators?”

Now, this raises an unsettling theological question for any serious student of monotheism: If Allah is ‘the best of creators,’ who are the other creators he is competing against?

The very phrase “best of creators” presupposes the existence of multiple creators — a notion fundamentally incompatible with the pure monotheism (Tawhid) Islam claims to uphold. In biblical theology, the God of the Bible declares without ambiguity:

Isaiah 45:5 (ESV):

“I am the LORD, and there is no other, besides me there is no God.”

There is no suggestion of competing deities or creators — because in true monotheism, there can only be one Creator. The God of the Bible is exclusively sovereign over creation, without rival or peer.

The Quran’s wording betrays its human authorship, reflecting the polytheistic and syncretistic environment of 7th-century Arabia, where multiple deities and creators were commonly believed in. By inadvertently preserving this pluralistic language, the Quran confirms its own origins in the context of man-made, cultural mythology rather than divine revelation.

Conclusion:
Passages like these serve as theological proof that Allah, as presented in the Quran, is a product of human invention — a god competing within a pantheon rather than reigning alone in sovereign supremacy. This stands in sharp contrast to the consistent, absolute monotheism of the Bible.

Stay tuned for more scriptural and doctrinal contrasts as we continue to shed light on the differences between biblical truth and Quranic mythology.

Dr. Maxwell Shimba
Founder & President, Shimba Theological Institute

A Talking Quran? Another Proof of Islamic Mythology Exposed

 A Talking Quran? Another Proof of Islamic Mythology Exposed

By Dr. Maxwell Shimba | Shimba Theological Institute

One of the most puzzling — and frankly mythological — narrations in Islamic tradition is recorded in Sunan Ibn Majah 3781:

It was narrated from Ibn Buraidah that his father told that the Messenger of Allah (ﷺ) said: “The Quran will come on the Day of Resurrection like a pale man, and will say: ‘I am the one that kept you awake at night and made you thirsty during the day.’”
(Sunan Ibn Majah 3781 | Graded Hasan by Darussalam)

This hadith paints a bizarre eschatological picture where the Quran — supposedly the eternal, uncreated word of Allah in Islam — takes human form as a pale man on the Day of Resurrection. It allegedly speaks, introduces itself, and claims credit for the hardships believers endured.

The Theological Problem:
From a Biblical and sound theological perspective, this concept is pure myth-making. The idea that a book — supposedly divine and uncreated in Islamic theology — would take on anthropomorphic form contradicts the transcendent, immutable nature of God’s word as understood in Scripture.

The Bible teaches that only the Word made flesh is Jesus Christ (John 1:14) — not a written text assuming human form. Nowhere in Biblical eschatology do sacred writings become sentient beings on the Day of Judgment.

Furthermore, the Quran’s own theology becomes entangled in contradiction:

• Is the Quran an attribute of Allah, eternal and uncreated — or a being capable of independent action and speech on Judgment Day?

• This narration exposes remnants of the animistic and allegorical beliefs that permeated pre-Islamic Arabian culture, now embedded in Islamic eschatology.

A Scriptural Contrast:
The Bible clearly teaches that it is God Himself who judges, not a book walking and talking.

2 Corinthians 5:10 (ESV):

“For we must all appear before the judgment seat of Christ…”

Notice — it’s Christ who judges, not scripture with a mouth and a face.

Conclusion:
This hadith highlights yet another mythical, human-constructed element within Islamic theology. A talking, pale Quran roaming about on Judgment Day is not the revelation of a transcendent, sovereign God — it’s the storytelling of human religious invention.

At Shimba Theological Institute, we stand firm on the revealed, consistent, and coherent nature of Biblical truth. Islam’s mythical narrations continue to expose its human authorship and distance from divine revelation.

Stay with us for more theological examinations and scriptural truth.

Dr. Maxwell Shimba
Founder & Director, Shimba Theological Institute

A Prophet Striking the Angel of Death? Another Theological Absurdity in Islamic Tradition

 A Prophet Striking the Angel of Death? Another Theological Absurdity in Islamic Tradition

By Dr. Maxwell Shimba | Shimba Theological Institute

Among the perplexing and mythological narrations preserved within Islamic hadith literature is one recorded in Sahih al-Bukhari 1339:

Arabic Text:

حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ ‏"‏ أُرْسِلَ مَلَكُ الْمَوْتِ إِلَى مُوسَى ـ عَلَيْهِمَا السَّلاَمُ ـ فَلَمَّا جَاءَهُ صَكَّهُ...

English Translation:
Narrated Abu Huraira:
The Angel of Death was sent to Moses (peace be upon him). When he came to him, Moses struck him on the eye, causing him to return to his Lord and complain, saying, “You have sent me to a servant who does not want to die.” So Allah restored his eye and said, “Return to him and tell him to place his hand on the back of an ox, and for every hair that his hand covers, he will be granted one year of life.” Moses said, “O Lord, then what?” He said, “Then death.” Moses said, “Let it be now.” And he asked Allah to let him die near the Holy Land at a distance of a stone’s throw.” The Prophet (ﷺ) added, “If I were there, I would show you his grave beside the red sand hill by the roadside.”
(Sahih al-Bukhari 1339)

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Theological Analysis:

From a Christian theological and biblical standpoint, this narration is irreconcilable with the nature of prophecy and the order of divine authority as revealed in Scripture.

1. Prophets of God in the Bible are obedient servants, not aggressors against heavenly beings. Nowhere in the Old Testament do we find Moses striking an angel of death or resisting God’s decree. In fact, Scripture teaches submission to the will of God:

“So teach us to number our days, that we may apply our hearts unto wisdom.” — Psalm 90:12

2. The idea of Allah being overruled or outmaneuvered by one of His servants is theologically incoherent. The sovereign God of the Bible executes His will perfectly without obstruction or negotiation from His creation.

3. Anthropomorphizing the Angel of Death to the extent that a human can strike out his eye reflects the pre-Islamic mythological culture of attributing human vulnerabilities to celestial beings — something strictly refuted in biblical monotheism.

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Final Reflection:
This hadith illustrates one of many narrations that expose the mythic traditions within Islamic literature, lacking harmony with biblical revelation. Moses, a revered prophet of God, would never lay violent hands on a divine messenger.

Hebrews 11:24-25 affirms Moses' faithful obedience:

“By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.”

Such biblical texts contrast sharply with Islamic narrations that blur the line between myth and divine truth.

At Shimba Theological Institute, we remain committed to unveiling these contradictions, illuminating the unchanging truth of Scripture and exposing the theological inconsistencies of other religious traditions.

Does the Quran Know Jesus? A Theological Exposé

 Does the Quran Know Jesus? A Theological Exposé

By Dr. Maxwell Shimba | Shimba Theological Institute

The Quran repeatedly claims to honor Isa (Jesus) as a prophet and messenger of God. Yet, a careful, objective examination reveals that the Quran lacks even the most basic historical and biographical details about the life and ministry of Jesus Christ — details that are well-documented in both Biblical Scripture and early Christian history. This absence exposes the Quran not as the Word of the Living God but as a man-made text borrowing fragments from apocryphal legends and oral traditions.

Let’s critically ask the Quran:

1. In which city was Jesus born?
Answer: The Quran never names Bethlehem as the birthplace of Jesus. In contrast, Micah 5:2 prophesied it, and Matthew 2:1 confirms it. The Quran’s silence is striking for a supposed divine revelation.

2. How many years did Jesus minister on earth?
Answer: The Quran gives no information about the length of Jesus' earthly ministry, while the Bible reveals it was around 3½ years (Luke 3:23).

3. At what age did Jesus begin His ministry?
Answer: Again, the Quran is mute. The Bible clearly records Jesus began His ministry at about 30 years of age (Luke 3:23).

4. How long did He perform miracles and preach publicly?
Answer: Nowhere does the Quran offer this timeline — yet the Gospels meticulously document His miracles and teachings across towns and regions for about three years.

5. Where did Jesus die?
Answer: The Quran denies the crucifixion altogether (Surah 4:157), while historical records and secular historians like Josephus and Tacitus verify that Jesus was crucified in Jerusalem under Pontius Pilate.

6. Where is Jesus buried according to the Quran?
Answer: The Quran neither records the burial of Jesus nor any location, whereas the Bible details His burial by Joseph of Arimathea (Matthew 27:59-60).

7. Who were the 12 disciples of Jesus according to the Quran?
Answer: The Quran mentions vague “hawariyun” (helpers) but names none, while the Bible lists all twelve apostles (Matthew 10:2-4).

8. What sermons did Jesus preach?
Answer: The Quran offers no record of the Sermon on the Mount, the Parables, or His teaching on the Kingdom of God — all central to the Biblical Gospel.

9. Who were His family members?
Answer: The Quran only names Mary (Maryam) and omits His earthly father figure Joseph, and His brothers like James and Jude (Matthew 13:55).

10. What prophecies did Jesus fulfill?
Answer: The Quran does not mention a single Old Testament prophecy fulfilled by Jesus — yet the Bible lists over 300 prophecies completed by Him.

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Conclusion:
These glaring omissions unmistakably prove that the Quran does not possess divine knowledge concerning Jesus Christ, the most significant figure in human redemption history. The absence of these critical details reflects a document assembled from fragmented, second-hand oral myths rather than a true revelation from the Living God.

As the Apostle Paul rightly declared:

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” — Galatians 1:8

The Bible is complete, accurate, prophetically fulfilled, and historically verified — while the Quran remains an inconsistent, man-centered document lacking divine signature.

Jesus Christ is not just a prophet. He is the Son of the Living God, the Word made flesh, crucified, risen, and coming again as King of kings.

Why the Islamic Concept of Preparing a Bed for the Devil Contradicts God’s Righteousness and Biblical Doctrine

 Why the Islamic Concept of Preparing a Bed for the Devil Contradicts God’s Righteousness and Biblical Doctrine

By Dr. Maxwell Shimba
Shimba Theological Institute

In the Islamic hadith literature, specifically Sunan Abi Dawud 4142, it is narrated by Jabir bin ‘Abdullah that the Prophet of Islam said:

"There should be bedding for a man, bedding for his wife, and third for a guest, but a fourth for the devil."

This peculiar tradition raises profound theological concerns when measured against the light of God’s Word as revealed in the Holy Bible. In biblical doctrine, the presence of devils, demons, and unclean spirits is consistently portrayed as hostile, oppressive, and contrary to God's holiness, goodness, and order.

In the biblical worldview, there is no provision for preparing a place for the devil. Rather, the Scriptures command believers to resist the devil (James 4:7), cast out demons (Mark 16:17), and to live in houses consecrated to the Lord (Joshua 24:15). Nowhere in the inspired Word of God are believers instructed to make allowances, spaces, or hospitality for satanic entities within their homes or lives.

In fact, the Lord Jesus Christ consistently expelled demonic presences wherever He encountered them (Luke 8:27-33), and instructed His followers to do the same through the power of the Holy Spirit. The Christian home is to be a dwelling of peace, godliness, and purity — not one where evil is entertained, invited, or allotted a place, even symbolically.

The theological implications of such a hadith are troubling:

• It implies a form of coexistence with evil.

• It normalizes the presence of the devil within domestic life.

• It fundamentally contradicts God’s holiness and call for His people to be separate from darkness (2 Corinthians 6:14-18).

Biblical Values Affirm:

“Do not give the devil a foothold.” (Ephesians 4:27)

Christian theology firmly teaches that demons are adversaries of God and His people, and their rightful place is not in beds, homes, or lives — but under the authority of Christ and ultimately in the lake of fire (Revelation 20:10).

Conclusion:
This Islamic tradition reveals a theological deficiency that not only undermines the seriousness of spiritual warfare but directly opposes the moral and spiritual purity demanded by the Living God. The followers of Christ are called to be holy, to sanctify their dwellings, and to ensure no provision is made for evil spirits.

At Shimba Theological Institute, we call upon seekers of truth to critically examine such traditions against the flawless light of the Word of God — where devils are expelled, not accommodated.

“Submit yourselves, then, to God. Resist the devil, and he will flee from you.”
(James 4:7)

By Dr. Maxwell Shimba
Founder, Shimba Theological Institute