The Term “God” in Arabic is Ilāh

The Term “God” in Arabic is Ilāh: A Scholarly Examination of the Shahada, Qur’anic Text, and Theological Implications

By Max Shimba

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Abstract

This article investigates the linguistic and theological distinctions between the Arabic terms ilāh (god) and Allāh (Allah) within the context of Islamic doctrine, particularly the Shahada (Islamic declaration of faith). Drawing from the Qur’an, authoritative hadith, and academic sources, it examines how these terms are used and their implications for interfaith discourse.

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1. Introduction

In Islamic theology, the Shahada—“Lā ilāha illā Allāh Muhammadur Rasūl Allāh”—is central, representing the cornerstone of Muslim belief. It can be found explicitly in the Qur’an (e.g., 3:18), as well as in canonical hadith collections such as Sahih al-Bukhari (Vol. 4, Book 56, No. 725). The meaning and translation of key terms within the Shahada are crucial to understanding Islamic monotheism and its distinction from other faiths.

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2. Linguistic Analysis of the Shahada

The Arabic phrase lā ilāha illā Allāh can be broken down as follows:

• lā (لا): “There is no,” “not,” “none” (Wehr, 1976).

• ilāha (إِلَـٰهَ): “god,” “deity,” “object of worship.” This is a generic noun (Lane, 1863).

• illā (إِلَّا): “except,” “but.” A contraction of in-lā (Wehr, 1976).

• Allāh (اللّٰه): Proper noun; the unique name for the one God in Islam. Not translated; considered linguistically and theologically unique (Peters, 2003).

Thus, the phrase translates as:
“There is no god except Allah.”

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3. Academic and Lexical Sources

3.1. Lexicographical Evidence

• Hans Wehr, “A Dictionary of Modern Written Arabic” (1976): Defines ilāh as “a god, deity, object of worship.”

• Edward William Lane, “An Arabic-English Lexicon” (1863): Notes ilāh as a generic term, while Allāh is used exclusively for the God of Islam.

• Al-Tafsir.com (Saudi Government’s Official Portal): Confirms that ilāh is generic, while Allāh is not translated and has no equivalent in other languages.

3.2. Theological and Qur’anic Context

• The Qur’an 3:18: “Allah bears witness that there is no deity except Him…” (Sahih International translation).

• Sahih al-Bukhari, Vol. 4, Book 56, Hadith 725: Records the Shahada and its significance in Islamic faith.

• Tafsir al-Jalalayn: Explains that ilāh denotes any object of worship, but Allāh is unique and incomparable.

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4. Theological Implications

4.1. The Uniqueness of Allah

The Qur’an states in Surah al-Ikhlas (112:4): “And there is none comparable to Him.” Islamic theology maintains that Allāh is sui generis, without partner, equal, or likeness (Nasr, 2003). To equate Allah with deities of other religions—such as the Christian concept of God, Buddha, or traditional African gods—contradicts Islamic monotheism (tawhid).

4.2. Polemics and Interfaith Discourse

The issue of translating Allāh as “God” in other languages is a subject of ongoing theological debate (see Reynolds, 2010; Peters, 2003). While Arabic-speaking Christians may use “Allah” for God, Islamic doctrine maintains a theological distinction: ilāh can refer to any deity, while Allāh refers uniquely to the one God of Islam.

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5. Conclusion

A careful analysis of the Shahada and relevant Arabic terms demonstrates a clear distinction:

• ilāh = a generic term for “god” or “deity”

• Allāh = the unique, untranslatable proper name for the God of Islam

Therefore, the assertion that “Allah is not simply ‘God’” but is uniquely identified in Islamic theology is well-supported by both textual and academic evidence.

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6. References

• The Qur’an, Surah Al-Imran 3:18, Surah Al-Ikhlas 112:4 (Sahih International translation)

• Sahih al-Bukhari, Volume 4, Book 56, Number 725

• Hans Wehr, A Dictionary of Modern Written Arabic, 4th ed., 1976

• Edward William Lane, An Arabic-English Lexicon, 1863

• Juan Eduardo Campo (ed.), Encyclopedia of Islam, 2009

• John L. Esposito, What Everyone Needs to Know About Islam, 2011

• Gabriel Said Reynolds, The Qur'an and Its Biblical Subtext, 2010

• F. E. Peters, The Monotheists: Jews, Christians, and Muslims in Conflict and Competition, 2003

• Seyyed Hossein Nasr, The Heart of Islam: Enduring Values for Humanity, 2003

• Al-Tafsir Portal: http://www.altafsir.com/

• Tafsir al-Jalalayn

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Author:
Max Shimba, Restorative Justice Practitioner, Bible Scholar, and Founder of USA Theological University, Florida

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The Confusion in the Qur’an Between Maryam, Sister of Aaron, and Mary, the Mother of Jesus

The Confusion in the Qur’an Between Maryam, Sister of Aaron, and Mary, the Mother of Jesus

By Dr. Maxwell Shimba, Shimba Theological Institute

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Abstract

The Qur'an, revered by Muslims as the final and perfect revelation, presents numerous narratives drawn from earlier Judeo-Christian traditions. However, a critical textual analysis reveals a historical and genealogical conflation in the identification of Mary, the mother of Jesus, with Maryam, the sister of Aaron and Moses. This scholarly article examines the textual and chronological inconsistencies within the Qur’anic narrative regarding Mary, investigates the implications for Islamic theology, and juxtaposes the Qur’anic portrayal with biblical and historical sources. The study highlights how this confusion raises significant questions about the historical reliability and internal consistency of the Qur’anic text.

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1. Introduction

Islamic theology affirms the virgin birth of Jesus (Isa) through Mary (Maryam), who is highly revered in the Qur’an. However, the Qur’anic narrative appears to mistakenly conflate two distinct historical figures separated by approximately 1,500 years: Maryam, the sister of Moses and Aaron from the Old Testament, and Mary, the mother of Jesus from the New Testament. This article critically explores this conflation, analyzing its origins, textual evidence, and implications for Islamic theology and comparative scriptural studies.

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2. The Biblical Maryam and Mary: Historical Context

In the Hebrew Bible (Tanakh), Miriam (Maryam) is introduced as the sister of Moses (Moshe) and Aaron (Aharon) (Exodus 15:20; Numbers 26:59). She was a prophetess and a significant figure during the Israelites’ exodus from Egypt, living approximately 1500 years before the birth of Jesus Christ.

Conversely, Mary (Greek: Μαρία, Hebrew: מִרְיָם), the mother of Jesus, appears in the New Testament as a young Jewish woman of Nazareth, espoused to Joseph, and chosen by God to bear the Messiah (Luke 1:26–38). The genealogies in Matthew 1 and Luke 3 situate Mary in the lineage of David, centuries after the era of Moses and Aaron.

Thus, from a historical and genealogical perspective, these two women belong to vastly different eras and family lineages.

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3. The Qur’anic Narrative and the Genealogical Confusion

In Surah Maryam (Chapter 19), the Qur'an narrates the annunciation and virgin birth of Jesus, presenting Maryam as the daughter of Imran (Amram) and the sister of Aaron:

“O sister of Aaron! Your father was not a man of evil, nor was your mother unchaste.”
(Qur'an 19:28)

Additionally, in Surah Al-Imran (Chapter 3), the Qur'an names Maryam’s father as Imran:

“[And mention] when the wife of Imran said, ‘My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me.’”
(Qur'an 3:35)

In the Hebrew Bible, Amram (Arabic: Imran) is explicitly identified as the father of Moses, Aaron, and Miriam (Numbers 26:59). The Qur'anic Mary, mother of Jesus, is thus genealogically identified as their sister, a chronological impossibility given the historical gap of over a millennium.

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4. Classical Muslim Exegesis and Apologetic Responses

Early Muslim commentators, such as Ibn Kathir and Al-Tabari, recognized this apparent anachronism. Several apologetic interpretations attempted to resolve the issue:

• Some argued that “sister of Aaron” was an honorific title, reflecting piety rather than literal kinship.

• Others claimed that Mary’s brother was coincidentally named Aaron, a figure otherwise absent from credible historical records.

• Another explanation suggested that the family of Mary bore the ancestral title “House of Imran” as a symbol of spiritual heritage.

However, these interpretations lack textual and historical corroboration in either Jewish or Christian traditions and appear as retrospective justifications rather than evidence-based clarifications.

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5. The Theological and Historical Implications

This conflation is significant because it directly challenges the historical reliability of the Qur'anic text and its claimed divine inerrancy. The genealogical misplacement not only distorts biblical history but also introduces inconsistencies in the Qur’anic narrative structure:

• It undermines the Qur'an’s assertion of confirming previous scriptures (Qur'an 5:48).

• It reveals a reliance on apocryphal Christian sources and oral traditions that were circulating in Arabia during Muhammad’s time, which may have contained confused or legendary material.

• It calls into question the claim of the Qur’an being a clear, preserved, and perfect revelation free from error.

This discrepancy provides critical grounds for comparative theological discussions on the integrity of religious texts and the processes of scriptural transmission.

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6. Comparative Scriptural Integrity: Bible vs. Qur’an

The Bible, despite undergoing extensive textual criticism, maintains clear historical distinctions between its characters. Miriam, the sister of Moses and Aaron, is consistently situated in the Exodus narrative, while Mary, mother of Jesus, belongs to the first-century Roman Judea context. The genealogies in Matthew 1 and Luke 3 affirm this chronological separation.

By contrast, the Qur'anic confusion points to the limitations of oral transmission and reliance on secondary sources in early Islamic tradition, contrary to its claims of divine preservation and textual perfection (Qur'an 15:9).

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7. Conclusion

The Qur'anic conflation of Maryam, sister of Aaron, and Mary, the mother of Jesus, represents a critical historical and genealogical error with profound implications for the credibility of the Qur'anic text. While Islamic apologetics has sought to explain away the inconsistency through honorific and symbolic interpretations, these remain unsubstantiated by historical evidence. This study underscores the necessity for rigorous historical-critical methodology in examining religious texts and encourages open interfaith dialogue on scriptural authenticity.

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References

• The Holy Qur’an, trans. Abdullah Yusuf Ali. Islamic Foundation.

• The Holy Bible, New King James Version.

• Ibn Kathir. Tafsir al-Qur’an al-‘Azim.

• Al-Tabari. Jami’ al-bayan fi tafsir al-Qur’an.

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

• Guillaume, A. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press, 1955.

• Cragg, Kenneth. The Event of the Qur'an: Islam in its Scripture. Oneworld, 1971.

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© 2025 Dr. Maxwell Shimba | Shimba Theological Institute

WHY IS THERE NO HEALING POWER IN ISLAM? YET IN CHRISTIANITY, PEOPLE ARE HEALED IN THE NAME OF JESUS?

WHY IS THERE NO HEALING POWER IN ISLAM? YET IN CHRISTIANITY, PEOPLE ARE HEALED IN THE NAME OF JESUS?

By Dr. Maxwell Shimba
Shimba Theological Institute
Max Shimba Ministries, 2015

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Introduction: What Is Healing?

Healing is an act of faith that brings restoration to the soul or the body through prayer, the laying on of hands, or by hearing the true word of Christ Jesus. This faith-based act restores spiritual life and physical health where it has diminished. Notably, in many instances where individuals were physically healed, their souls were also restored.

Therefore, we must ask: why was it that when Allah sent Jibril (Gabriel) to pray for the healing of his prophet Muhammad — when he fell ill after consuming poisoned food — their prayer did not succeed?

This raises a significant theological inquiry: healing is not performed by any person independently but by God Himself. Even the most highly trained doctors do not heal; they administer treatment, but it is God who heals. God’s servants serve only as a bridge or vessel through which divine healing is delivered to those in need.

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The Futile Attempt of Allah and Jibril to Heal Muhammad

Reference: Ibn Sa’d, p. 265
Aisha, the wife of the Prophet Muhammad, stated:

"When the Prophet of Allah was ill, Jibril would pray for him to Allah saying: 'In the name of Allah, He will heal you from every disease, from every evil that afflicts you, and from every one who intends harm against you. You will be healed.'"

But was Muhammad truly healed by the name of Allah?

Let us examine a reliable hadith as recorded by Al-Bukhari:

Bukhari’s Hadith 5.713
Narrated by Aisha:

"The Prophet in his final illness would say: ‘O Aisha, I still feel the pain caused by the food I ate at Khaibar, and at this very moment, I feel as though my aorta is being severed from that poison.’”

This leads to a crucial theological question:
Can God pray and fail? Why did the prayers of Allah and Jibril for Muhammad’s healing prove ineffective?

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Now, Let Us Examine Jesus in the Bible: Did He Heal the Sick?

Matthew 8:14-15

“When Jesus came into Peter’s house, He saw Peter’s mother-in-law lying in bed with a fever. He touched her hand, and the fever left her, and she got up and began to serve Him.”

The Bible does not record Jesus praying for this woman. What we observe is that Jesus touched her, and the fever immediately left. Merely the touch of a man of God carries healing power, even without uttered prayer, because the anointing resides within him.

Even Peter healed the sick by his shadow alone because of the anointing upon him (Acts 5:15).

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The Importance of Placing Your Faith in the Name of Jesus Christ

Acts 3:1-8

“One day Peter and John were going up to the temple at the time of prayer — at three in the afternoon. Now a man who was lame from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts.
When he saw Peter and John about to enter, he asked them for money.
Peter looked straight at him, as did John. Then Peter said, ‘Look at us!’
So the man gave them his attention, expecting to get something from them.
Then Peter said, ‘Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.’
Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. He jumped to his feet and began to walk.”

When tracing the history of this man’s condition, we find that he had been lame since birth and was over forty years old when healed (Acts 4:22).

What was the secret behind this miracle?
Did this man walk through the power of Peter and John? Or through the power of the name of Jesus Christ?

Many people today place their faith in the minister rather than in the name of Jesus Christ when they see someone being used by God in healing.

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Peter’s Clarification on the Source of the Miracle

When the crippled man was healed, the people who witnessed the event were astonished, assuming that Peter and John possessed inherent power. But Peter addressed the crowd:

Acts 3:11-12

“While the man held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade.
When Peter saw this, he said to them: ‘Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk?’”

Peter then revealed the true source of this miraculous healing:

Acts 3:13-16

“The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus… **By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through Him that has completely healed him, as you can all see.’”

Reflect carefully on Peter’s words:

“By faith in the name of Jesus, this man… was made strong.”

Peter and John placed their faith not in their own strength, but in the name of Jesus Christ. They were certain that the secret to miracles lies in that name — and that is why, when they encountered the crippled man, they commanded him to walk in the name of Jesus.

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The Early Church’s Commitment to the Name of Jesus

Because of this, the early disciples were forbidden to preach or teach in the name of Jesus by Anas, the high priest. Yet when they were threatened, they prayed:

Acts 4:18, 29-31

“Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform signs and wonders **through the name of your holy servant Jesus.’”
After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly.”

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Conclusion: The Power of the Name of Jesus

It is essential to remind people of the importance of placing their faith in the name of Jesus Christ if they desire to see the hand of the Lord healing and performing miracles in their lives and in their ministries.

Dear reader, why waste your time with witch doctors or occultists?
Call upon the name of the living Jesus — for He desires to heal all your diseases.

If you are suffering from any illness, please contact us through maxshimbaministries@gmail.com or call us at (347) 770-4886.
No matter the disease, reach out to us — for the name of Jesus will heal you.

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By Dr. Maxwell Shimba
Shimba Theological Institute
Max Shimba Ministries, 2015

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Did Prophet Muhammad Celebrate the Birth of Jesus Christ?

Did Prophet Muhammad Celebrate the Birth of Jesus Christ?

Historical Narration from Islamic Sources

According to a narration attributed to ʿĀʾisha, the wife of Prophet Muhammad, it is claimed:

“The Prophet of Allah used to celebrate the birthday of the Prophet Jesus, son of Mary, every year on the twenty-fifth day of the twelfth month by inviting the Abyssinians (Habesha) who would sing and perform in the mosque.”

Source:
ʿUmdat al-Akhwān, Volume 4, Page 299.

Arabic Text:
وروت زوجة عائشة محمد:
"كان نبي الله يحتفل بمولد النبي عيسى بن مريم كل يوم الخامس والعشرين من الشهر الثاني عشر بدعوة الأحباش الذين يغنون ويغنون في المسجد."
عمدة الأخان المجلد 4 ، صفحة 299

Transliteration:
Warawat zawjat ʿĀʾisha Muḥammad:
"Kan Nabī Allāh yaḥtafil bimawlid al-Nabī ʿĪsā ibn Maryam kulla yawm al-khamīs wal-ʿishrīn min al-shahr al-thānī ʿashar bidaʿwat al-Aḥbāsh alladhīna yughannūna wa yuʿriḍūna fī al-masjid."
ʿUmdat al-Akhwān, Volume 4, Page 299

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Academic Commentary and Context

This narration, if authentic, presents an intriguing cultural and interfaith dimension in early Islamic tradition, wherein Prophet Muhammad is said to have acknowledged the birth of Jesus (ʿĪsā ibn Maryam) with a communal gathering, including performances by the Abyssinians (from modern-day Ethiopia/Eritrea) inside the mosque. The reported date—the 25th of the 12th month—coincides with December 25th, which is recognized in much of the Christian world as Christmas Day, the celebration of the birth of Jesus Christ.

Critical Analysis of the Source

While this text is attributed to ʿUmdat al-Akhwān, a reference not widely recognized or authenticated within mainstream Sunni or Shia canonical Hadith literature (like Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawood, etc.), its mention raises questions about early Muslim-Christian relations and mutual recognition of significant prophetic figures.

If this tradition holds any historical value, it may reflect a tolerant and inclusive practice in Medina's early Islamic community, where cultural expressions by minorities like the Abyssinians were incorporated into religious gatherings.

However, it should be noted:

• Classical Muslim scholars do not generally record any sanctioned Islamic celebration of Jesus' birthday.

• The mainstream Islamic position today does not recognize Christmas or Mawlid (Prophet's birthday celebrations) as religiously mandated practices.

• The concept of celebrating birthdays, including those of prophets, has historically been a point of contention in Islamic jurisprudence (fiqh).

Possible Origins and Cultural Influence

It is possible that early Muslims, many of whom had close cultural and religious interactions with Christian communities—especially those from Abyssinia, which embraced Christianity long before Islam—might have informally acknowledged Christian feasts within a broader spirit of coexistence.

Modern Relevance

In contemporary interfaith dialogues, references like this can be valuable for promoting mutual respect and historical acknowledgment of shared figures like Jesus, who is honored in Islam as a mighty prophet and the Messiah (al-Masīḥ). It also invites reflection on how religious practices evolve and how early Islamic history was more culturally diverse than often portrayed.

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Conclusion

While this narration remains outside the authenticated corpus of Hadith literature, it offers a fascinating lens into early Islamic communal life and possible interactions with Christian customs. It highlights the Prophet Muhammad’s reputed openness to cultural expressions within religious contexts and the potential for harmony between Abrahamic faiths.

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Did Prophet Muhammad Celebrate Christmas?

Did Prophet Muhammad Celebrate Christmas? A Structured Apologetic Essay

Introduction

Within interfaith dialogues between Christianity and Islam, one of the most compelling areas of discussion is the historical and theological relationship between Prophet Muhammad and Jesus Christ. While Islam reveres Jesus (ʿĪsā ibn Maryam) as a mighty prophet and Messiah, it officially rejects the doctrines of His divinity and crucifixion. Yet, there exist lesser-known narratives within Islamic literature that suggest Prophet Muhammad might have acknowledged Jesus in ways not commonly recognized today. One such narration claims that Prophet Muhammad celebrated the birthday of Jesus every year on December 25th by inviting Abyssinians (Habesha) to perform in the mosque. This essay seeks to present this claim, analyze its authenticity, and discuss its implications for apologetics and interfaith understanding.

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Historical Claim: The Celebration of Jesus’ Birth in Early Islam

A narration attributed to ʿĀʾisha, the wife of Prophet Muhammad, records:

“The Prophet of Allah used to celebrate the birthday of the Prophet Jesus, son of Mary, every year on the twenty-fifth day of the twelfth month by inviting the Abyssinians who would sing and perform in the mosque.”

Source:
ʿUmdat al-Akhwān, Volume 4, Page 299.

This account describes an annual event that appears strikingly similar to what Christians commemorate as Christmas. The participation of Abyssinians, known historically as one of the first Christian nations, adds weight to the possibility of cultural exchanges between early Muslims and neighboring Christian communities.

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Textual and Historical Analysis

Authenticity of the Source
While this narration provides a fascinating glimpse into early Islamic social life, its authenticity remains questionable. ʿUmdat al-Akhwān is not among the six canonical Sunni Hadith collections (Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawood, Sunan al-Tirmidhi, Sunan al-Nasa’i, and Sunan Ibn Majah), nor is it recognized in the major Shiite Hadith compilations. Its chains of transmission (isnad) are not documented in prominent biographical dictionaries of Hadith narrators (rijāl literature), raising legitimate concerns about its reliability.

However, the context of Abyssinian performances in the mosque is corroborated in Sahih al-Bukhari and Sahih Muslim, where ʿĀʾisha recounts witnessing Abyssinians playing with spears in the mosque during Eid celebrations. This cultural openness suggests that early Islamic society did accommodate artistic and cultural expressions within religious settings, especially among minorities.

Possible Cultural Influence
Given Islam's emergence in a region surrounded by Christian and Jewish communities, and the Prophet's early interactions with Abyssinian Christians (notably the King of Axum who protected early Muslim refugees), it is conceivable that shared commemorations occurred informally, though not as religiously mandated observances.

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Apologetic and Theological Implications

Affirming the Honor of Jesus in Islam
This narration, even if apocryphal, reinforces the significant position of Jesus in Islamic theology. The Qur’an refers to Jesus as al-Masīḥ (the Messiah) and speaks of His miraculous birth, signs, and ascension (Qur’an 3:45–55; 4:157–158; 5:110). Celebrating His birth within the early Islamic community would reflect continuity with the prophetic tradition and acknowledgment of Jesus' importance in salvation history.

Interfaith Harmony and Historical Openness
For Christian apologists, such a narration is a valuable resource in demonstrating points of convergence between Christianity and Islam. It presents a historical moment where religious boundaries were more fluid and cultural exchange was encouraged within religious spaces. This opens a constructive avenue for promoting modern interfaith understanding, anchored in shared reverence for prophetic figures.

Revisiting Contemporary Islamic Prohibitions
Today, many Islamic scholars condemn the celebration of birthdays, including the Prophet Muhammad’s (Mawlid an-Nabi) and other religious commemorations, labeling them as innovations (bidʿah). If such a practice as celebrating Jesus' birth under Muhammad's leadership were ever historically validated, it would challenge rigid contemporary positions and encourage a reevaluation of early Islamic cultural plurality.

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Conclusion

Though the narration from ʿUmdat al-Akhwān lacks robust authentication by canonical Islamic standards, its content offers a fascinating lens through which to consider early Islamic attitudes toward Christianity and its prophetic figures. It suggests a society where interfaith coexistence and cultural exchange were possible and even encouraged under the Prophet’s leadership. For Christian and Muslim scholars alike, this narrative, whether historical or legendary, can serve as a meaningful touchpoint for dialogue about the shared legacies of Jesus Christ and Prophet Muhammad. It also invites deeper reflection on the evolution of religious practices and prohibitions within Islam, compared to its earliest expressions.

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References

• ʿUmdat al-Akhwān, Volume 4, Page 299.

• Sahih al-Bukhari, Hadith No. 949.

• Sahih Muslim, Book of the Two Eid Festivals.

• The Qur'an: 3:45–55; 4:157–158; 5:110.

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God Has No Religion

 Title: God Has No Religion: A Theological Exposition of the Christian Doctrine of Salvation through Jesus Christ

Author: Dr. Maxwell Shimba
Max Shimba Ministries Org
Shimba Theological Institute

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Preface

This work seeks to address one of the most profound spiritual truths within Christian theology: the nature of the relationship between God and humanity, and the exclusive means through which reconciliation is made possible — Jesus Christ. It underscores the insufficiency of human-devised religious systems and highlights the necessity of divine intervention through the person and work of Jesus Christ. By exploring scriptural affirmations and doctrinal foundations, this document aims to present a clear and scholarly articulation of the Christian gospel.

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God Has No Religion

God, in His holiness, has no association with sin. There exists a vast chasm of sin between God and humanity. Humanity has long attempted to bridge this separation through various means such as religion, good deeds, and prayers; yet none of these are sufficient to restore the broken relationship. Humanity remains inherently sinful (Romans 3:23).

Religion is humanity’s attempt to establish a relationship with God through personal effort. In contrast, the Christian faith is a relationship with God made possible through the crucifixion and resurrection of Jesus Christ (Ephesians 2:8-9).

There exists only one way to reconcile with God:

Jesus Christ is the only way to remove sin.

He died for us so that we might know God’s love and divine purpose for our lives.

Christ’s Purpose in Death

“For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God.” (1 Peter 3:18, NIV)

Christ’s suffering and death were to bridge the chasm between God and humanity and to manifest God’s redeeming love.

The Resurrection of Christ

“Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.” (1 Corinthians 15:3-4, NIV)

The resurrection of Christ affirms His divine identity and the validity of His redemptive work.

Jesus: The Only Way

“Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.’” (John 14:6, NIV)

Human effort alone cannot facilitate communion with God. God, therefore, sent Jesus to die on the cross for our sins and to become the bridge between God and humanity.

Receiving Christ

One must personally receive Jesus Christ as both Savior and Lord to experience God’s love and purpose.

“Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.” (John 1:12, NIV)

“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” (Ephesians 2:8-9, NIV)

Inviting Christ into One’s Life

“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in...” (Revelation 3:20, NIV)

To receive Christ is to:

• Recognize oneself as a sinner.

• Repent and turn away from self-governance.

• Trust God for complete forgiveness.

• Welcome Christ to reign in one’s life.

A Model Prayer for Receiving Christ

Lord Jesus Christ, I need You. I acknowledge that I am a sinner. I confess that I have governed my life independently and have been separated from You. Thank You for dying on the cross for my sins. I turn now and repent. Lord, I invite You into my life to rule and transform me into the person You desire. Amen.

Assurance of Salvation

If you have genuinely invited Christ into your life:

• Christ now resides in you (Revelation 3:20).

• Your sins are forgiven (Colossians 1:14).

• You are a child of God (John 1:12).

• You will increasingly understand God’s plan for your life (2 Corinthians 5:17).

Eternal Life in Christ

“And this is the testimony: God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.” (1 John 5:11-13, NIV)

Thank God daily for His indwelling presence. Christ promises never to forsake you (Matthew 28:20).

Do Not Rely on Feelings

Human emotions fluctuate. Regardless of feelings, Jesus Christ remains constant (Hebrews 13:8). We rely not on subjective emotions but on the unchanging truth of God’s Word.

“If we confess our sins, he is faithful and just and will forgive us our sins.” (1 John 1:9, NIV)

Growing Spiritually

As a newborn Christian, one must cultivate spiritual maturity:

• Pray daily (John 15:7).

• Read the Bible regularly (Acts 17:11).

• Obey God consistently (John 14:21).

• Testify about Christ in word and deed (Matthew 4:19; John 15:8).

• Trust God in all matters (1 Peter 5:7).

• Be filled with the Holy Spirit (Galatians 5:16-18; Acts 1:8).

The Importance of Fellowship

“Let us not give up meeting together, as some are in the habit of doing, but encouraging one another.” (Hebrews 10:25, NIV)

Just as a single coal removed from a fire cools quickly, a solitary Christian will falter spiritually. Engage actively with a Bible-believing church community.

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Bibliography

• The Holy Bible, New International Version (NIV).

• Bruce, F.F. The New Testament Documents: Are They Reliable? Eerdmans, 2003.

• Stott, John. Basic Christianity. InterVarsity Press, 2008.

• Lewis, C.S. Mere Christianity. HarperOne, 2001.

• Packer, J.I. Knowing God. InterVarsity Press, 1993.

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Max Shimba Ministries Org
Dr. Maxwell Shimba
Shimba Theological Institute

(2025 Edition)

Is the Heaven of Jehovah the Same as the Paradise of Allah?

 Title: Is the Heaven of Jehovah the Same as the Paradise of Allah?

By Dr. Maxwell Shimba
Shimba Theological Institute
August 3, 2015

Abstract:
This article presents a comparative theological analysis of the Christian biblical concept of heaven as taught by Jehovah, and the Islamic depiction of paradise as promised by Allah. The study draws from canonical Christian Scriptures and Islamic primary sources—the Qur’an and Hadith literature—to demonstrate the fundamental doctrinal differences in eschatological beliefs concerning the afterlife in Christianity and Islam.

Introduction:
The nature of the afterlife has long been a central theme in both Christian and Islamic theology. While both faiths affirm the existence of an afterlife, their descriptions of its nature, rewards, and experiences differ considerably. This paper examines the biblical vision of heaven and contrasts it with the Qur’anic and Hadith descriptions of paradise, raising critical theological reflections.

1. The Christian Concept of Heaven:
According to Luke 20:34–36 (New International Version):

"Jesus replied, 'The people of this age marry and are given in marriage. But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection.'"

This passage confirms that in the Christian heaven, there is no marriage, for the redeemed will possess spiritual bodies (1 Corinthians 15:43–54). Additionally, Romans 14:17 affirms:

"For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit."

Further, Revelation 7:16–17 states:

"Never again will they hunger; never again will they thirst. The sun will not beat down on them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; ‘he will lead them to springs of living water.’ ‘And God will wipe away every tear from their eyes.’"

This biblical portrayal focuses on spiritual fulfillment, communion with God, and eternal peace without physical indulgences.

2. The Islamic Concept of Paradise (Jannah):
In contrast, the Islamic depiction of paradise includes tangible and sensual rewards:

i) Palatial Mansions:
Qur’an 39:20 (Surat Az-Zumar):

"But those who feared their Lord will have lofty dwellings, one above another, beneath which rivers flow. [That is] the promise of Allah. Never does Allah fail in His promise."

ii) Rivers of various drinks and fruits:
Qur’an 47:15 (Surat Muhammad):

"A description of the Paradise which the righteous are promised: In it are rivers of unpolluted water, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have all kinds of fruits, and forgiveness from their Lord."

Qur’an 2:25 (Surat Al-Baqarah):

"And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, ‘This is what we were provided with before.’ And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally."

iii) Provision of Women and Sexual Rewards:
Qur’an 56:21–23 (Surat Al-Waqi‘ah):

"And the flesh of fowls, any that they may desire. And [there will be] fair ones with wide, lovely eyes, like unto hidden pearls."

Qur’an 37:48–49 (Surat As-Saffat):

"And with them will be women limiting [their] glances, with large, [beautiful] eyes, as if they were [delicate] eggs, well protected."

Qur’an 37:44–46:

"They will be on thrones facing each other. There will be circulated among them a cup [of wine] from a flowing spring, white and delicious to the drinkers."

iv) Hadith Description of Sexual Rewards:
Hadith literature further elaborates on these sensual aspects. In Sunan Ibn Majah, Vol. 5, Hadith No. 4337:

"It was narrated from Abu Umamah that the Messenger of Allah (peace be upon him) said: 'Allah will not admit anyone into Paradise except Allah, the Mighty and Glorious, will marry him to seventy-two wives, two from the women of Paradise (Hur al-‘Ayn) and seventy from his inheritance of the people of Hell. Every one of them will have a pleasant vagina, and the male’s sexual organ will never become flaccid.'"

3. Critical Reflection:
From a Christian theological perspective, such physical and sensual indulgences in the afterlife appear incongruent with the biblical portrayal of heaven. Christianity teaches that worldly pleasures such as alcohol, sexual relations, and material opulence belong to earthly life, while the eternal kingdom of God transcends physical needs and is characterized by righteousness, peace, and the beatific vision of God.

Conclusion:
The comparison above highlights substantial theological divergences between Christian and Islamic eschatologies. While Christianity envisages heaven as a realm of spiritual glorification, eternal communion with God, and freedom from earthly desires, Islam offers a paradise of physical pleasures and sensual rewards. This raises important questions about the theological nature of each religion’s ultimate hope and conception of divine-human fellowship in eternity.

References:

• The Holy Bible, New International Version (NIV)

• The Holy Qur’an, translations by Abdullah Yusuf Ali and Saheeh International

• Sunan Ibn Majah, Vol. 5, Hadith No. 4337

Bibliography:

Ali, Abdullah Yusuf. The Meaning of the Holy Qur'an. Amana Publications, 2004.

Saeed, Abdullah. Interpreting the Qur'an: Towards a Contemporary Approach. Routledge, 2006.

Al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Various translations.

Ibn Majah, Muhammad. Sunan Ibn Majah. Darussalam Publishers, 2007.

Holy Bible, New International Version. Biblica, 2011.

Dr. Maxwell Shimba
Shimba Theological Institute
August 3, 2015

Is the City Chosen by Allah the Same as That Chosen by Jehovah?

By Dr. Maxwell Shimba

Shimba Theological Institute | Max Shimba Ministries Org.

Introduction

The concept of sacred cities is central to both Islam and the Judeo-Christian tradition. However, an examination of Islamic and Biblical scriptures reveals a distinct difference between the city chosen by Allah in the Qur'an and the city chosen by Jehovah in the Bible. This paper investigates the cities designated as sacred by these two faiths and provides scriptural evidence for each, concluding with a theological analysis of the implications of these differences.

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The City Chosen by Allah

According to the Qur'an, Allah chose the city of Mecca (Makkah) as his sacred city. Several verses explicitly affirm this:

1. Surah An-Naml (The Ants) 27:91 states:

   “For me, I have been commanded to serve the Lord of this city (Makkah), Him Who has sanctified it and to Whom belongs all things…”
   (Qur'an 27:91, Yusuf Ali Translation)

2. Surah Aal-Imran (The Family of Imran) 3:96 reads:

   “The first House (of worship) appointed for men was that at Bakka (another name for Mecca), full of blessing and of guidance for all kinds of beings.”
   (Qur'an 3:96, Yusuf Ali Translation)

3. Surah Quraysh 106:3-4 affirms:

   “So let them worship the Lord of this House, Who provides them with food against hunger, and with security against fear.”
   (Qur'an 106:3-4, Yusuf Ali Translation)

From these passages, it is evident that Allah, the deity worshipped by Muslims, chose Mecca as his holy city and the site of his sacred house, the Ka’ba. The Prophet Muhammad was also commanded to worship the Lord of this city (Qur'an 27:91). This forms a central pillar of Islamic belief and practice.

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The City Chosen by Jehovah

In contrast, the Bible clearly identifies Jerusalem as the city chosen by Jehovah (YHWH), the God of Israel. This is confirmed in multiple passages:

1. 2 Chronicles 6:4-6:

   “And he said: Blessed be the Lord, the God of Israel, who with his hands has fulfilled what he promised with his mouth to my father David, saying: Since the day that I brought my people out of the land of Egypt, I have chosen no city in all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be a ruler over my people Israel; but I have chosen Jerusalem, that my name might be there, and have chosen David to be over my people Israel.”
   (2 Chronicles 6:4-6, KJV)

Other Biblical references affirm this divine choice:

• 2 Chronicles 12:13

• Ezra 6:12

• Ezra 7:15, 27

• Psalm 26:8

• Zechariah 2:12

The Hebrew name Yerushalayim (Jerusalem) means “foundation of peace.” Even during their exile, the Israelites would kneel and pray facing Jerusalem, as recorded in Daniel 6:10:

“Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.”
(Daniel 6:10, KJV)

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Theological Implication

Through these texts, it is evident that the city chosen by Jehovah is Jerusalem, while the city chosen by Allah is Mecca. This is a significant distinction between the two faiths. While both religions recognize sacred spaces, their choice of cities reflects divergent theological narratives and historical identities. In the Biblical tradition, Jerusalem stands as the eternal city of God (Psalm 132:13-14), whereas in Islam, Mecca holds this esteemed position.

This distinction also serves as an indicator that the deity of the Qur'an is not the same as the God of the Bible. The different sacred cities and theological frameworks suggest that Allah is not Jehovah but represents a distinct religious construct introduced through Islamic revelation.

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Conclusion

In summary:

• The Qur'an designates Mecca as the holy city of Allah, the location of the Ka'ba, and the birthplace of Islam's central religious rites.

• The Bible identifies Jerusalem as the city of Jehovah, where His name dwells and where the Temple was established for His worship.

Therefore, from a scriptural and theological standpoint, it is clear that Allah of the Qur'an is not the God of the Bible.

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References

• Holy Bible, King James Version.

• The Qur'an, translated by Abdullah Yusuf Ali.

• 2 Chronicles 6:4-6; 12:13

• Ezra 6:12; 7:15, 27

• Psalm 26:8; 132:13-14

• Daniel 6:10

• Zechariah 2:12

• Qur'an 27:91 (Surah An-Naml)

• Qur'an 3:96 (Surah Aal-Imran)

• Qur'an 106:3-4 (Surah Quraysh)

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Bibliography

1. Ali, Abdullah Yusuf. The Holy Qur'an: Text, Translation, and Commentary. Tahrike Tarsile Qur'an, 2001.

2. Barker, Kenneth L. The NIV Study Bible. Zondervan, 2011.

3. Bruce, F. F. Israel and the Nations: The History of Israel from the Exodus to the Fall of the Second Temple. InterVarsity Press, 1963.

4. Smith, William. Smith's Bible Dictionary. Hendrickson Publishers, 1999.

5. Shimba, Maxwell. Comparative Theology: The Biblical God vs. the Quranic Allah. Shimba Theological Institute, 2025.

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Allah Wears Clothes Like His Creatures

Allah Wears Clothes Like His Creatures: A Theological Inquiry

By Max Shimba Ministries Org.
Monday, August 3, 2015

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Introduction

Dear brethren,

This matter presents yet another theological dilemma concerning the Islamic concept of Allah. The Allah of Islam, who has claimed in various Qur'anic verses that He has no likeness and cannot be compared to anything in existence, surprisingly contradicts Himself in certain hadith literature by implying that He wears garments, possesses physical attributes such as hands, eyes, and ears — essentially, attributes analogous to His creation.

In this paper, we shall examine this issue critically, drawing upon authoritative Islamic sources to demonstrate how such descriptions contradict the fundamental Islamic claim of Allah’s absolute incomparability (tanzīh) and transcendence.

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Textual Evidence from Islamic Sources

Let us proceed directly to the evidences drawn from the hadith collections revered in Islam:

1. Allah Wears Clothes

In an authentic Hadith Qudsi, Allah is quoted as saying:

"Al-Kibriyā’ ridā’ī, wa al-‘aẓamah izārī."
"Pride is My upper garment and greatness is My lower garment."¹

This statement presents a profound theological problem. If Allah is said to wear an upper and lower garment — metaphorically or literally — it implies a physical form upon which these garments rest. This raises critical philosophical and theological concerns about the supposed incorporeal nature of Allah. If Allah has garments, does He then have a body to adorn them? And if He has a body, is He not then comparable to created beings, contradicting His own claim in the Qur'an:

لَيْسَ كَمِثْلِهِ شَيْءٌ
"There is nothing like unto Him." (Qur'an 42:11)

Thus, the claim of Allah’s transcendence is undermined by this hadith.

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2. Allah Has Eyes, Hands, Ears, and Feet

In another well-known Hadith Qudsi recorded in Sahih al-Bukhari, Allah says:

“…And My servant does not draw near to Me with anything more beloved to Me than the religious duties I have obligated upon him; and My servant continues to draw near to Me with supererogatory works so that I shall love him. And when I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks.”²

In this passage, Allah claims to possess ears, eyes, hands, and feet, once again implying anthropomorphic attributes. While Islamic scholars have classically attempted to interpret such narrations metaphorically (ta’wīl) or consign their meaning to Allah (tafwīḍ), the explicit wording of these narrations leaves significant ambiguity.

If one upholds the literal reading, as many traditionalists (Ahl al-Hadith) have, it would imply that Allah possesses bodily attributes akin to His creation, directly violating the Qur'anic proclamation of uniqueness and incomparability.

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The Theological Dilemma

Dear readers, it is now evident that according to Islamic hadith literature, Allah is described in terms familiar to human beings — wearing garments, possessing sensory organs, and bodily limbs. This undermines the claim that Allah is utterly unlike His creation and exposes a serious doctrinal contradiction within Islamic theology.

If Allah is attributed with garments and physical traits, how then can He be fundamentally different from created beings? This conundrum raises difficult questions for the doctrine of divine transcendence in Islam and warrants deeper examination.

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Conclusion

This analysis reveals profound inconsistencies within Islamic theology regarding the nature of Allah. While the Qur'an categorically denies that anything resembles Allah, several authentic hadith narrations attribute to Him anthropomorphic characteristics. These contradictions cannot be dismissed lightly, as they touch upon the very essence of divinity and the nature of God as understood within Islam.

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References

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Bibliography

1. Al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan. Riyadh: Darussalam, 1997.

2. Abu Dawud, Sulaiman ibn al-Ash‘ath. Sunan Abu Dawud. Translated by Nasiruddin al-Khattab. Riyadh: Darussalam, 2008.

3. Muslim ibn al-Hajjaj. Sahih Muslim. Translated by Abdul Hamid Siddiqui. Lahore: Sh. Muhammad Ashraf, 1976.

4. The Qur'an. Translated by M.A.S. Abdel Haleem. Oxford: Oxford University Press, 2004.

5. Watt, W. Montgomery. Islamic Philosophy and Theology. Edinburgh: Edinburgh University Press, 1985.

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Max Shimba Ministries Org © 2015. All Rights Reserved.
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.

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Footnotes

1. Abu Dawud, Sunan Abu Dawud, Book of Sunnah, Hadith no. 4090; also reported in Sahih Muslim, Kitab al-Birr wa al-Silah, Hadith no. 2620. ↩

2. Al-Bukhari, Sahih al-Bukhari, Book 76: Book of Softening the Hearts, Hadith no. 6502; also in Kitab al-Riqaq. ↩

Does Allah Have Hands Like Created Beings?

 Title: Does Allah Have Hands Like Created Beings? An Analytical Examination of Islamic Texts

Author: Dr. Maxwell Shimba

Published by: Max Shimba Ministries Org.

Date: August 3, 2015

Introduction
This paper explores a provocative theological inquiry: Does Allah, as depicted in Islamic scripture and tradition, possess hands and eyes similar to those of created beings? By examining select Qur'anic verses and Hadith narrations, and juxtaposing them with Islamic theological positions, this study seeks to critically analyze whether the anthropomorphic descriptions in Islamic texts imply a corporeal deity.

Qur'anic Passages Referencing the Hands of Allah
One of the primary passages frequently cited is:

Az-Zumar (39:67):
"They did not appraise Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him."

Additionally, Al-Ma'idah (5:64) states:
"The Jews say, 'Allah's hand is chained.' Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills."

Other relevant verses include:

Yasin (36:83): "So exalted is He in whose hand is the realm of all things, and to Him you will be returned."

Ali 'Imran (3:26): "Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.'"

Sad (38:75): "[Allah] said, 'O Iblis, what prevented you from prostrating to that which I created with My hands? Are you arrogant, or are you among the exalted?'"

Hadith Evidence
According to narrations in Sunni compilations, Abu Huraira reported that the Prophet Muhammad said:

"Allah created Adam with His own hands and wrote the Torah for Moses with His own hands."

Another hadith states:
"Allah descends to the nearest heaven and stretches out His two hands, saying…"

Theological Commentary
Islamic theologians from various schools—Ash'ari, Maturidi, Hanbali, and others—have engaged extensively with these anthropomorphic expressions. The traditional Sunni creed acknowledges Allah’s 'hands' and 'face' as mentioned in the Qur’an and Sunnah but asserts that these attributes are unique to Allah and bear no resemblance to human characteristics.

A popular theological analogy explains: A table and a person both have 'legs,' but the nature of these legs differs. Similarly, Allah's 'hands' are befitting His majesty and beyond human comprehension.

Additional Qur'anic Descriptions: Eyes of Allah
The Qur'an also references Allah's 'eyes':

Hud (11:37): "And construct the ship under Our eyes and Our revelation…"

Another hadith states:
"The Dajjal is one-eyed, and your Lord is not one-eyed."

These descriptions, like those of Allah's 'hands,' are interpreted by theologians within the framework of bilā kayf (without asking how) and tanzīh (declaring Allah's incomparability).

Do These Attributes Imply Corporeality?
Max Shimba Ministries contends that anthropomorphic language, if taken literally, challenges Islamic claims of Allah's absolute transcendence. If Allah possesses 'hands' and 'eyes' in any form comparable to creation, this could imply corporeality.

Conclusion
This analysis reveals significant anthropomorphic language within the Qur’an and Hadith. Traditional Islamic theology resolves this tension through principles of tanzīh and bilā kayf, affirming the attributes without likening them to human attributes. However, literalist interpretations risk portraying Allah as a corporeal being, conflicting with Islamic assertions of divine incomparability.

References

1. The Qur'an: Az-Zumar (39:67), Al-Ma'idah (5:64), Yasin (36:83), Ali 'Imran (3:26), Sad (38:75), Hud (11:37)

2. Sahih al-Bukhari and Sahih Muslim compilations of hadith via Abu Huraira

3. Al-Ash'ari, Kitab al-Luma' (The Book of Flashes)

4. Ibn Taymiyyah, Majmu' al-Fatawa

5. Al-Ghazali, Ihya Ulum al-Din

About the Author
Dr. Maxwell Shimba is the founder of Max Shimba Ministries Org., a theologian and religious commentator focusing on comparative religion, biblical theology, and critical Islamic studies.

© 2015 Max Shimba Ministries Org. All rights reserved.
Permission is granted to copy and distribute verbatim copies of this document for non-commercial use only.