Thursday, July 10, 2025

Who Are the Disciples of Isa bin Maryam in the Qur'an?

The Incompleteness of the Qur'an in Its Account of the Disciples of Jesus: A Critical Examination

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

This article examines the Qur'an's treatment of the disciples of Isa bin Maryam (Jesus, son of Mary), assessing its claims of affirming previous scriptures while demonstrating significant omissions and inconsistencies when compared to the Biblical record. The absence of crucial historical, theological, and narrative details regarding Jesus’ disciples, including their names, actions, and key events like the Last Supper, raises critical concerns about the Qur'an’s reliability as a purported continuation and confirmation of earlier divine revelation. This analysis contends that the Qur'an is neither a complete nor a dependable source for understanding the life and mission of Jesus and His disciples and consequently undermines its own claim of safeguarding and affirming the Torah and the Gospel.

Introduction

Muslim theology, grounded in Qur'anic claims, posits that the Qur'an was revealed to confirm and preserve the integrity of prior divine revelations — namely the Torah (Tawrat), the Psalms (Zabur), and the Gospel (Injil). Yet, a critical comparative textual analysis reveals profound gaps and narrative inconsistencies, particularly in its account of Isa bin Maryam (Jesus) and His disciples. Unlike the Bible, which provides a historically traceable and theologically rich account of Jesus' followers, including their names, deeds, and interactions, the Qur'an is strikingly silent on essential details, leaving foundational elements of the Christian narrative either absent or ambiguously rendered.

This paper systematically reviews the Qur'anic references to the disciples of Jesus, examines their shortcomings, and interrogates the implications for the Qur'an's claim of confirming prior scriptures.

1. Who Are the Disciples of Isa bin Maryam in the Qur'an?

The Qur'an refers to the disciples of Jesus using the Arabic term al-Hawariyyun (الحواريون) in a few scattered verses:

Surah Al-Imran 3:52:

"But when Jesus felt [persistence in] disbelief from them, he said, 'Who are my supporters for the cause of Allah?' The disciples said, 'We are supporters for Allah. We have believed in Allah and testify that we are Muslims [submitting to Him].'"

Surah Al-Ma’idah 5:111:

"And [remember] when I inspired to the disciples, 'Believe in Me and in My messenger.' They said, 'We have believed, so bear witness that indeed we are Muslims [in submission to Allah].'"

Nowhere in the Qur'an are the names of the disciples given. In stark contrast, the Bible lists them clearly (Matthew 10:2–4; Mark 3:16–19; Luke 6:13–16), identifying the Twelve Apostles as Peter, James, John, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot. The Qur'an’s failure to preserve these names is a significant omission if it claims to affirm prior revelation.

2. The Denial and Betrayal of Jesus: Absent in the Qur'an

The Qur'an contains no account of a disciple denying Jesus three times — a pivotal event recorded in all four canonical Gospels regarding Peter (Matthew 26:69–75; Mark 14:66–72; Luke 22:54–62; John 18:15–27). Nor does the Qur'an record the betrayal by Judas Iscariot, who sold Jesus for thirty pieces of silver, as described in Matthew 26:14–16.

Though Surah An-Nisa 4:157 makes a vague reference to the alleged crucifixion:

"And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but it was made to appear to them so."

This cryptic statement lacks detail — it neither names Judas nor explains the betrayal. Early Islamic traditions and apocryphal sources attempted to fill this void, but the Qur'an itself offers no information, leaving a significant historical and theological gap.

3. The Number of Jesus' Disciples in the Qur'an

The Qur'an does not specify how many disciples Jesus had. The Bible, on the other hand, is explicit, affirming the number twelve (Luke 6:13; Matthew 10:1-4). For a text that claims to safeguard previous revelation (Surah Al-Ma’idah 5:46–48), the absence of such a basic historical fact is both puzzling and problematic for its credibility.

4. The Qur'an and the Last Supper

One of Christianity’s most foundational events, the Last Supper, is entirely missing in narrative form from the Qur'an. The closest passage is Surah Al-Ma’idah 5:112–115, which references a request by the disciples for a table spread with food from heaven:

"When the disciples said, 'O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven?'..."

While this incident is sometimes interpreted by Muslim commentators as a parallel to the Last Supper, it fundamentally differs in context and content. The biblical Last Supper involved Jesus foretelling His betrayal and instituting the Eucharist, symbolizing His imminent sacrifice — none of which is acknowledged or preserved in the Qur'an.

5. Implications for the Qur'an’s Claim of Confirming Previous Scriptures

The Qur'an repeatedly asserts its role as a guardian and confirmer of previous scriptures:

Surah Al-Ma’idah 5:48:

"And We have revealed to you the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it."

However, as demonstrated above, the Qur'an fails to preserve or affirm the most basic elements of Jesus’ narrative and ministry. Essential details such as the names of the disciples, the betrayal by Judas, Peter’s denial, the exact number of the disciples, and the institution of the Last Supper are either absent or altered.

This disconnect exposes a severe theological and historical inconsistency: if the Qur'an was divinely intended to validate the Torah and the Gospel, how can it neglect such core historical facts, known and cherished across Jewish and Christian traditions for centuries before Islam?

Conclusion

The Qur'an’s scant and incomplete treatment of the disciples of Isa bin Maryam reveals significant deficiencies in its historical preservation and theological affirmation of earlier scriptures. Its failure to name the disciples, recount foundational events such as Peter’s denial, Judas' betrayal, and the Last Supper — coupled with ambiguous and altered narratives — undermines its claim as a reliable and complete continuation of divine revelation.

From an academic and theological standpoint, these omissions reinforce the view that the Qur'an, while borrowing selectively from biblical tradition, does not meet the evidentiary standards required to authenticate or supersede prior scriptures. As such, it cannot credibly position itself as a confirming revelation of the Torah and the Gospel, having neglected essential historical and theological knowledge enshrined within them.

By Dr. Maxwell Shimba
Shimba Theological Institute

Qur'anic Misrepresentation of Yahya (John the Baptist)

The Missing Baptism: A Critical Theological Challenge to the Qur'anic Representation of Yahya (John the Baptist)

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

While the Qur'an claims to affirm the Torah, the Psalms, and the Gospel, significant theological practices such as baptism — foundational in the biblical narrative through the ministry of John the Baptist — are conspicuously absent from the Islamic scripture and practice. This article critically examines the portrayal of Yahya (John the Baptist) in the Qur'an, his omission as a baptizer, and the broader Islamic rejection of baptism, exposing this as a fundamental failure of the Qur'an to substantiate its claim as a confirmation of prior divine revelation. Moreover, it interrogates the credibility of Muhammad’s prophethood against the biblical and prophetic tradition, highlighting Islam’s theological gaps and inconsistencies.

Introduction

Islam asserts that the Qur'an was sent as a confirmation of the scriptures before it — namely the Torah (Tawrat), Psalms (Zabur), and Gospel (Injil). However, one of the profound practices attested to in both the Old and New Testaments — baptism — finds no place in the Qur'an nor in the practice of Prophet Muhammad. Even more perplexing is the Qur'anic mention of Yahya (John the Baptist), a figure known exclusively in biblical history for his ministry of baptism, without a single reference to his baptizing mission. This theological inconsistency raises critical questions about the reliability of the Qur'anic narrative and its authenticity as divine revelation.

The Absence of Baptism in the Qur'an

The Bible unmistakably records John the Baptist as “the voice of one crying in the wilderness” (Isaiah 40:3; Matthew 3:3), who baptized multitudes and notably Jesus Christ himself (Matthew 3:13-17). Baptism was a profound symbol of repentance and spiritual renewal, central to John’s prophetic office.

Yet, the Qur'an — despite mentioning Yahya multiple times (Qur'an 19:7-15; 3:39) — is entirely silent on his role as a baptizer. This omission is deeply problematic. If the Qur'an is truly a confirmation of the Gospel, why does it fail to affirm one of the most public, prophetic, and messianic acts in Christian theology: the baptism of Jesus by John?

Furthermore, baptism is absent as a religious rite in Islam. No command, narrative, or practice of baptism exists in the Qur'an, nor was Muhammad himself baptized, a stark divergence from the prophetic pattern in which Jesus partook of baptism, and His disciples continued the practice (Acts 2:38-41).

This silence leads to a series of theological and historical questions:

Why does Yahya not baptize in the Qur'an if he is the same historical person as John the Baptist?
Why is baptism neither preserved nor practiced in Islam if the Qur'an claims to affirm the Gospel?
Why did Muhammad, whom Muslims claim to be the seal of prophets, not undergo baptism?
Why is there no record of baptism among Muhammad’s followers in the earliest Islamic community?

These questions reveal severe discontinuity between the biblical and Qur'anic narratives, undermining the Qur'an’s claim to authenticate prior revelations.

The Puzzling Name ‘Yahya’ — A Non-Historical Anomaly

Another significant concern is the name ‘Yahya’ itself. The Qur'an names John the Baptist as Yahya, a designation absent from the Hebrew Bible, Jewish historical records, or even Christian texts. The biblical and historical name is Yochanan in Hebrew, translated John in English, and Yuhanna in Arabic — a name preserved in the Arabic Bible to this day.

This anomaly raises pressing historical and philological questions:

What is the origin of the name Yahya?
Why is it unknown in Jewish and Christian records, including ancient Aramaic, Hebrew, Greek, and even early Arabic Christian writings?
Why did the Qur'an introduce a non-historical name while claiming to recount the same prophetic history?

Such discrepancies suggest that the Qur'anic authors may have lacked direct knowledge of biblical texts or relied on altered oral traditions, further casting doubt on the Qur'an's claim of confirming prior scripture.

Theological Incoherence: If Yahya Was a Muslim, Why No Baptism in Islam?

Muslim exegetes claim all biblical prophets were Muslims, including Yahya. If so, why was Yahya’s defining prophetic act — baptism — neither continued nor affirmed in Islam? Why did Prophet Muhammad, regarded as the seal of the prophets, not institute baptism as part of Islamic ritual, especially when he claimed to follow the prophetic traditions?

The Qur'an’s failure to even acknowledge baptism exposes a theological inconsistency:

If Yahya was a Muslim prophet, as Islam claims, why did he baptize while other Muslim prophets allegedly did not?
Why did this practice, supposedly divinely sanctioned, vanish entirely by the time of Muhammad?
How does the absence of baptism reconcile with Islam’s claim of confirming the Gospel when baptism was central to Jesus’s ministry (Mark 1:9-11) and commanded to His disciples (Matthew 28:19)?

This theological incoherence suggests either a historical break between Islam and authentic biblical tradition or that Islam emerged independently, borrowing selectively from biblical narratives without preserving their core theological meanings.

Conclusion: An Unsubstantiated Claim of Continuity

The absence of baptism in Islam — both in scripture and practice — alongside the historically untraceable name ‘Yahya’ and the omission of John the Baptist’s defining ministry, exposes a fatal flaw in the Qur'an’s claim to confirm previous revelations. Muhammad’s prophetic credentials further suffer when contrasted against biblical standards, as he neither underwent baptism nor acknowledged it as a divine ordinance.

This glaring omission reveals that the Qur'an is neither a faithful confirmation of the Gospel nor a continuation of the authentic prophetic tradition. Instead, it selectively appropriates biblical figures while detaching them from their historical and theological contexts.

In this light, the Qur'an’s claim to divine origin becomes increasingly untenable. It fails to meet the very standards it sets for itself — to affirm the prior books — and thereby exposes itself, and Muhammad, as inconsistent with the tradition it professes to uphold.

References

The Holy Bible, New International Version.
The Qur'an (Translations by Yusuf Ali, Pickthall, and Sahih International)
Encyclopaedia Judaica, “John the Baptist”
Geisler, Norman L. & Saleeb, Abdul. Answering Islam: The Crescent in Light of the Cross
Guillaume, A. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah

Monday, July 7, 2025

The Meaning of John 17:3 in Christian Theology

The Meaning of John 17:3 in Christian Theology: A Response to Muslim Claims Regarding the Divinity of Jesus Christ

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract
This article examines John 17:3—a verse frequently cited by Muslim apologists to argue against the divinity of Jesus Christ. It provides a theological and exegetical analysis of John 17:3–5 within the broader context of the Gospel of John, addresses Islamic objections, and demonstrates that, rather than denying His divinity, Jesus affirms His pre-existence and possession of divine glory, thereby supporting orthodox Christian claims regarding His deity.

Introduction

In contemporary interfaith dialogue, particularly in exchanges between Christian and Muslim apologists, John 17:3 has become a central proof-text for those seeking to deny the divinity of Jesus Christ. Many Islamic preachers and authors contend that, in this passage, Jesus explicitly distinguishes Himself from the “only true God,” thereby allegedly renouncing any claim to deity. This article critically examines such claims and provides a thorough theological interpretation of the passage, emphasizing the necessity of contextual and canonical readings of Scripture.

The Contested Passage: John 17:3–5

The Gospel of John 17:3–5 reads (NIV):

“Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.”

Muslim critics often isolate verse 3 to argue that Jesus disclaims divinity by distinguishing Himself from “the only true God.” However, a careful examination of verses 4 and 5 reveals a more nuanced and profound Christology.

Exegetical and Theological Analysis

1. Pre-Existence of Christ

In John 17:5, Jesus prays, “And now, Father, glorify me in your presence with the glory I had with you before the world began.” Here, Jesus explicitly claims pre-existence—an attribute unique to God in both biblical and Islamic theology. The assertion that Christ existed “before the world began” directly parallels the prologue of John’s Gospel (“In the beginning was the Word…” John 1:1) and affirms that Jesus possesses an existence that precedes creation itself. Within Christian doctrine, the pre-existence of Christ is foundational to His deity (cf. Philippians 2:5–7; Colossians 1:15–17).

Scholarly Perspective

Craig S. Keener notes that “pre-existence was not attributed to ordinary humans or even prophets; this is an explicitly divine prerogative in Second Temple Judaism.” (Keener, The Gospel of John: A Commentary, 2003).

2. The Claim to Divine Glory

Jesus’ request, “glorify me in your presence with the glory I had with you before the world began,” is highly significant. In Isaiah 42:8, God declares, “I will not yield my glory to another.” Thus, for Jesus to claim shared glory with the Father before creation is a declaration of ontological unity with God. No mere human, prophet, or angel can make such a claim without committing blasphemy. Jesus' prayer, therefore, is not a denial but an implicit affirmation of His divine status.

Theological Insight

F. F. Bruce writes, “The glory which the Son requests to be restored to him is no less than the divine glory which belonged to him in the eternal fellowship of the Godhead.” (Bruce, The Gospel of John, 1983).

3. Sinlessness of Christ

Even within Islamic tradition, Jesus (‘Isa) is regarded as uniquely sinless among humankind (see Sahih Bukhari 4:55:641; Quran 19:19). If Jesus was merely a man, His request for divine glory would constitute blasphemy—unless He is truly who He claims to be: the eternal Son, worthy of the same honor as the Father (cf. John 5:23).

Addressing the Muslim Interpretation

Muslim apologists assert that Jesus' words in John 17:3 (“that they may know you, the only true God, and Jesus Christ whom you have sent”) represent a categorical denial of divinity. However, this interpretation overlooks several critical hermeneutical and theological points:

Contextual Integrity: Verses 4 and 5 provide indispensable context, revealing Jesus’ pre-existence and shared divine glory.
Johannine Christology: The entire Gospel of John is replete with statements affirming Christ’s divinity (e.g., John 1:1, 8:58, 10:30).
Unity and Distinction: Trinitarian theology posits that the Son is distinct in person from the Father but shares in the same divine essence (homoousios). Thus, Jesus' distinction from the Father in John 17:3 is not a denial of deity but an affirmation of Trinitarian relationality.

Implications for Eternal Life

John 17:3 states that eternal life consists in knowing the only true God and Jesus Christ. Rather than diminishing Jesus’ status, this places faith in Christ as essential for salvation—an emphasis echoed elsewhere in the New Testament (cf. John 14:6; 1 John 5:20). The unique and inseparable roles of the Father and the Son in granting eternal life further affirm the co-equal divinity of Jesus.

Conclusion

The claim that John 17:3 constitutes a denial of Christ’s divinity does not withstand careful exegetical scrutiny. On the contrary, the passage, read in context and in light of biblical theology, affirms Jesus’ pre-existence, participation in divine glory, and essential unity with the Father. Christian doctrine thus finds robust support in these verses, while the common Muslim interpretation rests on an atomistic and contextually flawed reading.

Bibliography

Bruce, F. F. The Gospel of John. Grand Rapids: Eerdmans, 1983.
Keener, Craig S. The Gospel of John: A Commentary. Peabody: Hendrickson, 2003.
Köstenberger, Andreas J. John. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2004.
Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.
The Holy Bible, New International Version.
The Quran, Surah 19:19.
Sahih Bukhari 4:55:641.

Invitation
This study invites all sincere readers to consider the claims of Jesus Christ. He is the Way, the Truth, and the Life (John 14:6). True and abundant life is found only in Him. I welcome all to embrace the living Christ for eternal life and fulfillment.

Dr. Maxwell Shimba
Shimba Theological Institute
April 28, 2015

MUHAMMAD IS DEAD, BUT JESUS LIVES

Friday, August 26, 2016Jesus Rose from the Tomb!

Today, Jesus is alive, but Prophet Muhammad has been dead for a long time. There is a profound difference between Muhammad and Jesus: Muhammad is dead, but Jesus lives today and will live forever and ever.

Prophet Muhammad was born around 570 CE in the city of Mecca and died at the age of approximately 62 on June 8, 632, in Medina, present-day Saudi Arabia, where his tomb remains. In summary, Muhammad died, was buried, and his remains are still in his grave today.

In contrast, Jesus was born around four years before the common era. He died on the cross around the age of 30 in Jerusalem. His body was placed in a tomb, but its current location is irrelevant, because God raised Him from the dead after three days! Forty days later, God took Him up to heaven, where He sits at the right hand of God on the throne.

Jesus is alive today and will never die again! This is the fundamental difference between Muhammad and Jesus. Muhammad is dead, but Jesus lives today, eternally and forever.

The Apostle John recounts:
“When I saw Him (Jesus), I fell at His feet as though dead. But He laid His right hand on me and said, ‘Do not be afraid. I am the First and the Last, and the Living One. I was dead, and now look, I am alive forever and ever! And I hold the keys of death and Hades.’” (Revelation 1:17-18)

Here, Jesus claims that He is the First and the Last, implying that no one will come after Him. Therefore, the Islamic claim that Muhammad is the last prophet is erroneous, because no one comes after Jesus. He is the Alpha and the Omega—the Unique One.

Comparing Jesus and Christianity with Muhammad and Islam

Jesus / Christianity	Muhammad / Islam
Jesus’ birth and life were foretold by over 300 prophecies.	Muhammad’s birth was not prophesied by any scriptures.
Jesus’ birth was miraculous, as even the Qur’an affirms.	Muhammad was born like any ordinary man.
According to Hebrews 4:15, Jesus “was tempted in every way, just as we are—yet was without sin.” He lived a sinless life.	Muhammad was a sinner like all other humans. He lied, deceived, broke promises, and engaged in sexual immorality. The Qur’an never claims Muhammad was sinless.
Jesus performed miracles, which were recognized even by his Jewish opponents (although they accused him of doing so by Satan’s power). These miracles affirmed his divine claims.	Muhammad did not perform miracles, except for his claim of receiving the Qur’an as a revelation. There is little to substantiate this claim outside of his own words.
Jesus is God.	Muhammad was an ordinary man.
Jesus lived out his teachings, exemplifying his doctrine in his own life, especially love.	Muhammad preached and taught, but often failed to live up to his own teachings.
Jesus committed no evil acts.	Muhammad engaged in violence, killed his enemies, raided caravans, and plundered Bedouin tribes, taking spoils of war.
Jesus never used violence to persuade anyone to follow his teachings. He said, for example, in John 7:17, “Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own.”	Muhammad often used violence to force people to become Muslims. Even the Qur’an speaks of violence against unbelievers.
Jesus taught his disciples about love and truth. Nowhere in the Gospels did he instruct his followers to harm, kill, or rob anyone.	Muhammad taught his followers to kill and rob in his name.
Jesus was pure in thought, word, and deed.	Muhammad had up to twenty wives and concubines, the youngest being nine years old.
Jesus died for the sins of others.	Muhammad died for his own sins, as any other human being.
Jesus died for us.	Muhammad killed others for his own benefit.
Jesus foretold his own death and resurrection.	Muhammad died suddenly and unexpectedly, with little preparation for his followers.
Jesus rose from the dead, witnessed by many throughout the Bible. Paul writes in 1 Corinthians 15:6, “Then he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.”	Muhammad’s body decayed and remains in his tomb. Though there are later legends of Muhammad’s ascension, neither the Qur’an nor early Islamic traditions affirm this.
Jesus never contradicted himself.	Muhammad frequently changed his statements, sometimes praising Jews, other times condemning them. In the so-called “Satanic Verses” (later removed from the Qur’an), Muhammad momentarily affirmed the worship of Allah’s three daughters, then retracted it, becoming even more vehement against Christian claims about the Son of God.

The Bible versus the Qur’an

The Bible consists of 66 books, written by about 40 different authors over several millennia. These writers came from every walk of life, from kings like David and Solomon to simple shepherds like Amos. Despite their vast differences in time, culture, and status, the Bible presents a unified message—God’s character, and what is right and wrong, is consistently clear throughout. Among these 66 books, there are hundreds of prophecies, including about 300 specifically concerning Jesus, which were fulfilled in detail in his life. There are also prophecies about Israel and neighboring nations such as Assyria, Babylon, and Persia, many of which have come to pass.

All this serves as strong evidence of the Bible’s divine origin. As it says, “…for prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” (2 Peter 1:21) Without the inspiration of the Holy Spirit, it is difficult to imagine how these diverse books could fit together so seamlessly, like pieces of a puzzle.

The Qur’an, on the other hand, was written by one man over his lifetime. It contains no specific prophecies that can be verified. While it sometimes claims to affirm the Bible, it often contradicts or rejects key elements of the biblical narrative.

www.maxshimbaministries.org

QUESTION: WHEN JESUS DIED, WHO WAS RUNNING THE WORLD?

Thursday, September 22, 2016

This is one of the common questions asked by followers of Muhammad to Christians—and today I will provide the answer here.

This question would only make sense if asked about a mere creature. For instance, if we said a certain man died, it would then be reasonable to ask, “While he was dead, who was taking care of his family?” That’s because such a question applies to human limitations—since a human being cannot be in more than one place at the same time. BUT GOD IS NOT A MAN! HE IS ALL-POWERFUL—ESPECIALLY THE GOD OF ABRAHAM, ISAAC, AND JACOB!

First: This question is itself proof that the Allah worshipped by Muslims is not the Almighty God and lacks divine attributes. But before I offer the full answer, let me ask Muslims a question: HOW DOES ALLAH RUN THE WORLD IF HE HAS NEVER BEEN HERE ON EARTH?

One attribute of God, which Allah lacks, is being present everywhere at once (omnipresence). This omnipresence is a divine attribute belonging to God alone. So, when Muslims ask how Jesus managed to run the world after dying, they expose their misunderstanding of God’s nature. Jesus Himself answers this in the Gospel of Matthew as follows:

Matthew 18:20 says:
“For where two or three are gathered in my name, there am I with them.”

The attribute of being present everywhere at the same time is uniquely divine, yet Jesus claims it as His own. As seen in the verse above, wherever two or three gather in His name, He is present with them—regardless of where they are in the world. Whether they’re in Johannesburg, Cape Town, or Texas—Jesus is there. That’s the beauty of Jesus—He is God!

Let’s continue to see what Scripture says about this in Psalm 139:

Psalm 139:7–10
7 Where can I go from your Spirit? Where can I flee from your presence?
8 If I go up to the heavens, you are there; if I make my bed in the depths, you are there.
9 If I rise on the wings of the dawn, if I settle on the far side of the sea,
10 even there your hand will guide me, your right hand will hold me fast.

Here we see King David acknowledging that God is everywhere—you cannot escape His presence. It’s shameful that a Muslim would ask, “If Jesus died, who was managing the world?” Honestly, how can a rational person ask such a childish, earthly question? How can one compare God's capacity with that of a fragile human being? This is why I often say Allah cannot possibly be the Almighty God, because his followers lack a divine understanding of what it means for God to be present everywhere.

NOW, let me ask Muslims again: HOW DOES ALLAH MANAGE THE WORLD IF HE HAS NEVER BEEN ON EARTH? Answer me using scripture—not insults.

Today, I’ve briefly explained that Jesus is omnipresent—He is present everywhere, regardless of your country or location. If you call upon Him, He answers and helps. To understand Jesus better, read the article http://www.maxshimbaministries.org/…/asilia-mbili-ya-yesu-k… for further insights. Jesus is not just a prophet as Muslims claim; He is far more—He is God!
See more: http://www.maxshimbaministries.org/…/uthibitisho-10-kuwa-ye…

When Jesus died, or when He was outside the human body, He was still God, because God is Spirit and does not die. What died was the human body—not the Spirit, which continued to work. That’s why Jesus said, “Where two or three are gathered in my name, I am there.”

But you’ll still find Muslims asking absurd questions like, “If Jesus is God, when He died, who was watching over the world?”

Again, this question only makes sense when talking about a creature. If a human being dies, it’s reasonable to ask who is now taking care of his family. That’s because we’re talking about human limitations—but God is not bound by those limitations. HE IS GOD—HE CAN DO ALL THINGS—ESPECIALLY THE GOD OF ABRAHAM, ISAAC, AND JACOB!

JESUS IS GOD—NOW AND FOREVER!
HALLELUJAH!

Reflect. Question. Take action!
In His service,
Dr. Maxwell Shimba
Shimba Theological Institute

100 Truths About Jesus Christ

With Academic Footnotes

By Dr. Maxwell Shimba | Max Shimba Ministries Org.

1. Jesus claimed to be God

In John 8:24 and 8:58, Jesus invokes the “I AM” formula, identifying Himself with the divine name revealed in Exodus 3:14. This claim provoked charges of blasphemy from His audience.[1]

2. Jesus is called God

John 1:1, 14, John 20:28, Colossians 2:9, Titus 2:13, and Hebrews 1:8 each explicitly attribute deity to Jesus.[2]

3. Jesus is the image of the invisible God

Hebrews 1:3 and Colossians 1:15 affirm that Jesus is the visible manifestation and “exact representation” of God’s being.[3]

4. Jesus is eternal

Hebrews 7:24 proclaims the “permanent priesthood” of Christ; John 8:58 and Micah 5:2 ascribe eternality to Him.[4]

5. Jesus created all things

John 1:3 and Colossians 1:16-17 state that all things were created through Him and for Him.[5]

6. Jesus existed before all things

John 1:1-3 and Colossians 1:17 both place Christ as pre-existent to creation itself.[6]

7. Jesus is everlasting

John 1:1, 14; 8:58; and Micah 5:2 affirm Jesus’ everlasting nature, distinct from created beings.[7]

8. Jesus is honored equally with the Father

John 5:23 teaches that to honor the Son is to honor the Father, an implicit claim to equality.[8]

9. Jesus receives worship

Matthew 2:2, 11; 14:33; John 9:38; and Hebrews 1:6 show that Jesus was worshipped by angels and humans.[9]

10. Jesus is omnipresent

Matthew 18:20 and 28:20 portray Jesus as present everywhere with His followers.[10]

11. Jesus is always with us

Matthew 28:20 promises Jesus’ perpetual presence with His disciples.[11]

12. Jesus is the only mediator

1 Timothy 2:5 asserts Jesus as the sole mediator between God and humanity.[12]

13. Jesus is the guarantor of a better covenant

Hebrews 7:22 and 8:6 present Jesus as the mediator and surety of the new covenant.[13]

14. Jesus is the Bread of Life

John 6:35, 41, 48, and 51 use “bread” as a metaphor for spiritual sustenance found only in Christ.[14]

15. Jesus is the Door

John 10:7, 9 reveal Jesus as the exclusive entrance to salvation.[15]

16. Jesus is the Good Shepherd

John 10:11, 14 develop the motif of Jesus as the shepherd who lays down His life for His sheep.[16]

17. Jesus is the Way, the Truth, and the Life

John 14:6’s exclusive claim echoes Old Testament “way” imagery and redefines access to God through Christ alone.[17]

18. Jesus is the Light of the World

John 8:12; 9:5; 12:46; and Luke 2:32 describe Jesus as the one who brings spiritual illumination to the world.[18]

19. Jesus is the True Vine

John 15:1, 5 indicate Jesus as the source of spiritual fruitfulness.[19]

20. Jesus is the First and the Last

Revelation 1:17; 2:8; and 22:13 identify Jesus with the eternal God of Isaiah 44:6.[20]

21. Jesus always lives to intercede for us

Hebrews 7:25 shows Christ’s perpetual priestly intercession.[21]

22. Jesus purifies from sin

1 John 1:9 presents Jesus as the one who cleanses from all unrighteousness.[22]

23. Jesus forgives sin

Matthew 9:1-7, Luke 5:20, and 7:48 attribute the divine prerogative of forgiveness to Jesus.[23]

24. Jesus saves eternally

Matthew 18:11, John 10:28, and Hebrews 7:25 teach the security of salvation in Christ.[24]

25. Jesus reveals Himself to us

John 14:21 affirms that Jesus discloses Himself to those who love Him.[25]

26. Jesus draws all people to Himself

John 12:32 declares the universal scope of Christ’s redemptive call.[26]

27. Jesus gives eternal life

John 10:28 and 5:40 show Jesus as the source of eternal life.[27]

28. Jesus rose from the dead

John 5:39; 6:40, 44, 54; and 11:25-26 attest to Jesus’ resurrection and promise of resurrection life.[28]

29. Jesus gives joy

John 15:11 identifies Jesus as the giver of lasting joy.[29]

30. Jesus gives peace

John 14:27 offers peace that surpasses worldly peace.[30]

31. Jesus has all authority

Matthew 28:18; John 5:26-27; 17:2; and 3:35 all ascribe universal authority to Jesus.[31]

32. Jesus is the Judge

John 5:22, 27 reveal that final judgment is entrusted to the Son.[32]

33. Jesus knows all people

John 16:30 and 21:17 ascribe omniscience to Christ.[33]

34. Jesus opens minds to understand Scripture

Luke 24:45 documents Jesus’ post-resurrection illumination of the disciples’ minds.[34]

35. Jesus received honor and glory from the Father

2 Peter 1:17 recounts the transfiguration event, affirming divine approval of Jesus.[35]

36. Jesus manifests grace and truth

John 1:17 and 6:45 show the unique union of grace and truth in Christ.[36]

37. Jesus reveals the Father

Matthew 11:27 and Luke 10:22 affirm Christ as the only revealer of God.[37]

38. Jesus testifies of Himself

John 8:18 and 14:6 highlight Christ’s self-disclosure.[38]

39. Jesus’ works bear witness to Him

John 5:36 and 10:25 attribute signs and miracles as testimonies to Christ’s divine mission.[39]

40. The Father bears witness to Jesus

John 5:37, 8:18, and 1 John 5:9 note the Father’s testimony to the Son’s identity.[40]

41. The Holy Spirit testifies of Jesus

John 15:26 states that the Spirit will bear witness to Christ.[41]

42. Crowds bore witness to Jesus

John 12:17 documents communal testimony to Jesus’ miracles.[42]

43. The prophets testify about Jesus

Acts 10:43 affirms the continuity of Old Testament prophetic witness.[43]

44. The Scriptures testify of Jesus

John 5:39 claims that the Hebrew Scriptures point to Christ.[44]

45. The disciples testify of Jesus

John 15:27 shows the apostolic witness to Christ.[45]

46. The Father honors those who serve Jesus

John 12:26 and Colossians 3:24 connect service to Christ with divine honor.[46]

47. The Father desires fellowship with us in Jesus

1 Corinthians 1:9 highlights the divine initiative for relationship in Christ.[47]

48. The Father commands us to listen to Jesus

Luke 9:35 and Matthew 17:5 echo Deuteronomy 18:15, affirming Jesus as the eschatological prophet.[48]

49. All who learn from the Father come to Jesus

John 6:45 draws a link between divine teaching and faith in Christ.[49]

50. We are called to come to Jesus

John 5:50, 6:35, 37, 45, 65; and 7:37 call for personal response to Jesus’ invitation.[50]

51. The Father draws people to Jesus

John 6:44 affirms the necessity of divine initiative in salvation.[51]

52. The law leads us to Christ

Galatians 3:24 situates the Mosaic law as a tutor leading to Christ.[52]

53. Jesus is the Rock

1 Corinthians 10:4 draws a typological parallel between Christ and the spiritual rock of the Exodus.[53]

54. Jesus is the Savior

John 4:42 and 1 John 4:14 explicitly affirm Christ as the Savior of the world.[54]

55. Jesus is King

Matthew 2:1-6 and Luke 23:3 present Jesus as the long-awaited messianic King.[55]

56. In Jesus are hidden all treasures of wisdom and knowledge

Colossians 2:2-3 extols the sufficiency of Christ for wisdom and knowledge.[56]

57. In Jesus we are made complete

Colossians 2:10 asserts the believer’s completeness in Christ.[57]

58. Jesus dwells in believers

Colossians 1:27 describes the indwelling Christ as “the hope of glory.”[58]

59. Jesus sanctifies

Hebrews 2:11 attributes sanctification to Jesus’ priestly work.[59]

60. Jesus loves you

Ephesians 5:25 reveals the depth of Christ’s love, exemplified in self-sacrifice.[60]

61. Jesus has forgiven our sins

1 Corinthians 8:12 teaches that forgiveness flows from Christ’s reconciling work.[61]

62. We receive Jesus

John 1:12 and Colossians 2:6 speak of accepting Christ personally.[62]

63. Jesus makes many righteous

Romans 5:19 locates justification in Christ’s obedience.[63]

64. Jesus gives the Holy Spirit

John 15:26 shows Jesus as the sender of the Spirit.[64]

65. Jesus gave Himself for us

Hebrews 7:27 and 9:14 highlight the voluntary, sacrificial nature of Christ’s atonement.[65]

66. Jesus offered one sacrifice for sins for all time

Hebrews 10:12 underscores the finality of Christ’s sacrifice.[66]

67. The Son of God gives us understanding

1 John 5:20 affirms that spiritual knowledge comes through the Son.[67]

68. Jesus is the author and perfecter of faith

Hebrews 12:2 identifies Jesus as both the initiator and completer of faith.[68]

69. Jesus is the Apostle and High Priest of our confession

Hebrews 3:1 combines apostolic and priestly roles uniquely in Christ.[69]

70. Jesus prepares a place for us in heaven

John 14:1-4 comforts with the promise of Christ’s heavenly preparation.[70]

71. Jesus is the Light of the World

John 8:12 reiterates the illuminating, salvific role of Christ.[71]

72. Jesus explained the Father to us

John 1:18 states that Jesus “has made Him known.”[72]

73. Jesus was crucified in weakness

2 Corinthians 13:4 emphasizes the paradox of the cross.[73]

74. Jesus has overcome the world

John 16:33 assures believers of Christ’s victory over evil.[74]

75. Truth is in Jesus

Ephesians 4:21 establishes Jesus as the source of all truth.[75]

76. The fruit of righteousness comes through Jesus

Philippians 1:11 teaches that all true righteousness comes via union with Christ.[76]

77. Jesus delivers us from God’s coming wrath

1 Thessalonians 1:10 celebrates deliverance from divine judgment through Christ.[77]

78. Jesus died for us

1 Thessalonians 5:10 succinctly affirms Christ’s substitutionary death.[78]

79. Jesus died and rose again

1 Thessalonians 4:14 is foundational for the hope of resurrection.[79]

80. Jesus gave His life as a ransom for many

Matthew 20:28 highlights the atoning nature of Christ’s mission.[80]

81. Christians “sleep” in Jesus

1 Thessalonians 4:15 uses sleep as a euphemism for death in Christ, promising resurrection.[81]

82. Jesus defeated Satan

Hebrews 2:14 affirms Christ’s victory over the devil’s power.[82]

83. Jesus is able to save

Hebrews 7:25 emphasizes Christ’s sufficiency to save completely.[83]

84. Jesus came to serve

Matthew 20:28 underscores the servanthood of Christ.[84]

85. Jesus came to be our High Priest

Hebrews 2:17 connects Jesus’ incarnation to His role as High Priest.[85]

86. Jesus came to save

John 3:17 and Luke 19:10 articulate the salvific purpose of Christ’s advent.[86]

87. Jesus came to preach the Kingdom

Luke 4:43 summarizes the heart of Jesus’ message.[87]

88. Jesus came to bring division

Luke 12:51 (not 0:51) notes the inevitable division that Jesus’ claims would create.[88]

89. Jesus came to do the Father’s will

John 6:38 identifies obedience as central to Christ’s mission.[89]

90. Jesus came to speak the Father’s words

John 17:8 affirms Christ’s role as the faithful messenger of God.[90]

91. Jesus came to bear witness to the truth

John 18:37 frames Jesus’ mission as bearing witness to ultimate reality.[91]

92. Jesus came to set us free from the law

Romans 8:2 emphasizes liberation from sin and death through Christ.[92]

93. Jesus came to destroy the devil’s works

Hebrews 2:14 clarifies that Christ’s death vanquished Satan’s power.[93]

94. Jesus came to fulfill the Law and the Prophets

Matthew 5:17 situates Christ as the climax of Old Testament revelation.[94]

95. Jesus came to give life

John 10:10, 28 frame Jesus’ mission in terms of abundant and eternal life.[95]

96. Jesus came for everyone

Hebrews 2:9 testifies to the universal extent of Christ’s atonement.[96]

97. Jesus came to proclaim liberty to believers

Luke 4:18 connects Jesus’ ministry to the Jubilee imagery of liberation.[97]

98. Jesus cleanses our sins with His blood

Revelation 1:5 and Romans 5:9 affirm the cleansing power of Christ’s blood.[98]

99. Jesus is prayed to

Acts 7:55-60; 1 Corinthians 1:2; Psalm 116:4; and John 14:14 show prayers directed to Jesus as divine.[99]

100. Jesus is the resurrection and the life

John 11:25 declares Jesus as the source of resurrection and life itself.[100]

FOOTNOTES

Raymond E. Brown, The Gospel According to John, Anchor Bible, Vol. 29 (New York: Doubleday, 1966), 347–349.
Murray J. Harris, Jesus as God: The New Testament Use of Theos in Reference to Jesus (Grand Rapids: Baker, 1992), 157–173.
F. F. Bruce, The Epistle to the Hebrews (NICNT; Grand Rapids: Eerdmans, 1990), 46–48.
Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids: Eerdmans, 2003), 373–377.
Richard Bauckham, Jesus and the God of Israel (Grand Rapids: Eerdmans, 2008), 187–202.
James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Eerdmans, 1998), 282–285.
Marianne Meye Thompson, The God of the Gospel of John (Grand Rapids: Eerdmans, 2001), 49–59.
Ben Witherington III, The Christology of Jesus (Minneapolis: Fortress, 1990), 146–149.
Larry Hurtado, How on Earth Did Jesus Become a God? (Grand Rapids: Eerdmans, 2005), 96–101.
D. A. Carson, The Gospel According to John (Grand Rapids: Eerdmans, 1991), 659–660.
N. T. Wright, Jesus and the Victory of God (London: SPCK, 1996), 652–654.
Andreas J. Köstenberger, John (Baker Exegetical Commentary, 2004), 225–227.
David Peterson, Hebrews and Perfection (Cambridge: Cambridge Univ. Press, 1982), 139–142.
Scot McKnight, Jesus and His Death (Waco: Baylor Univ. Press, 2005), 123–131.
Craig S. Keener, The Gospel of John: A Commentary, Vol. 2 (Peabody: Hendrickson, 2003), 1220–1221.
Richard B. Hays, Echoes of Scripture in the Gospels (Waco: Baylor University Press, 2016), 365–367.
Constantine R. Campbell, Paul and Union with Christ (Grand Rapids: Zondervan, 2012), 50–69.
D. A. Carson and Douglas J. Moo, An Introduction to the New Testament (Grand Rapids: Zondervan, 2005), 221–222.
C. H. Dodd, *The Interpretation of the Fourth

JESUS LIVED IN HEAVEN BEFORE THE CREATION OF THE WORLD

In the Bible, who did Jesus call Himself, and what did He say about Himself?

Dear readers, today I would like us to learn a bit about this Jesus of the Bible, who was no ordinary man.

People all over the world have heard about Jesus Christ, even though He lived on earth about 2,000 years ago. However, many do not truly know who Jesus was. Some say He was just a good man. Others claim that He was merely a prophet. Still, others believe that Jesus is God and deserves to be worshiped.

It is important to know the truth about Jesus. Why? Because the Bible says:

The Bible teaches that Jesus lived in heaven before coming to earth. Micah prophesied that the Messiah would be born in Bethlehem and also said that His origin “is from ancient times.” (Micah 5:2) Many times, Jesus Himself said that He lived in heaven before becoming a man. (John 3:13; 6:38, 62; 17:4, 5) As a spirit being in heaven, Jesus had a unique relationship with His Father, who is God.

John 17:5
"And now, Father, glorify me in your presence with the glory I had with you before the world began."

The word “GLORY” means honor, power, beauty, fame, strength, praise, and authority. Jesus possessed all these before the world was created. Jesus Christ existed even before being born to Mary; He confirmed this Himself when He told the Jews:

"Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God."
The Jews answered Him, "Aren’t we right in saying that you are a Samaritan and demon-possessed?"
Jesus replied, "I am not possessed by a demon, but I honor my Father, and you dishonor me. I am not seeking glory for myself; but there is one who seeks it, and He is the judge. Very truly I tell you, whoever obeys my word will never see death."
At this they exclaimed, "Now we know that you are demon-possessed! Abraham died, and so did the prophets, yet you say that whoever obeys your word will never taste death. Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?"
Jesus replied, "If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. Though you do not know Him, I know Him. If I said I did not, I would be a liar like you, but I do know Him and obey His word. Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad."

Consider just two examples. First, more than 700 years earlier, the prophet Micah foretold that the promised one would be born in Bethlehem, a small town in Judah. (Micah 5:2) Where was Jesus actually born? In that very town! (Matthew 2:1, 3-9) Second, centuries earlier, the prophecy in Daniel 9:25 specified the exact year the Messiah would appear—29 C.E.* The fulfillment of this and many other prophecies confirms that Jesus was the promised Messiah.

What did Jesus accomplish by remaining faithful until death? Jesus’ death makes it possible for us to gain everlasting life in a paradise earth, as God originally intended.

There is overwhelming evidence in the Holy Bible proving that Jesus existed even before anything was created. The prophets also foretold His coming and declared openly that this Jesus existed from eternity and that He is God.

STUDY QUESTIONS:

(a) Why does knowing the name of a famous person not necessarily mean you know them well?
(b) What differing opinions do people have about Jesus?
Why is it important to know the truth about Jesus?

It is my hope that you will continue to research more about this Jesus who lived before the world was created.

May God bless you all.

In His service,
I am Max Shimba, a servant of Jesus Christ.
Max Shimba Ministries Org.
For Max Shimba Worldwide Missions
02/15/2014

Between Jesus and Allah — Who Is Truly Al-Ba’ith (الباعث), "The Resurrection"?

One critical question every seeker of truth should ask is this: **Between Jesus and Allah, who first identified Himself as Al-Ba’ith—"The Resurrection"?**

Whoever was the first to claim this title holds the rightful authority over it. Any subsequent use of the title would be a borrowed imitation, not a genuine claim to divine identity.

Over six centuries before Muhammad and the Quran, Jesus boldly declared Himself to be Al-Ba’ith—The Resurrection:

John 11:25
Jesus said to her, "I am the resurrection (Al-Ba’ith الباعث) and the life. Whoever believes in me, though he die, yet shall he live; 26 and everyone who lives and believes in me shall never die. Do you believe this?"

In contrast, one of the 99 names of the Islamic Allah is Al-Ba’ith, which also means "The Resurrection." However, in Islamic theology, the name of Allah is inseparable from His essence—thus Allah is Al-Ba’ith.

Quran, Surah Al-Hajj 22:5, 7
O mankind! If you are in doubt concerning the Resurrection, then verily We have created you from dust...
And verily, the Hour will come, there is no doubt about it, and Allah will resurrect those who are in the graves.

Yet, this verse in Surah Al-Hajj reveals a significant problem: the people of Muhammad’s time doubted Allah’s ability to resurrect because they had never witnessed Allah raising anyone from the dead!
How, then, can Allah claim the title Al-Ba’ith without demonstrating the power of resurrection in a tangible, witnessed event?

In contrast, Jesus provided irrefutable evidence of His power as Al-Ba’ith. He publicly raised Lazarus from the dead—an event recorded in Scripture and witnessed by many:

John 11:23-25
Jesus said to her, "Your brother will rise again."
Martha answered, "I know he will rise again in the resurrection at the last day."
Jesus said to her, "I am the resurrection and the life."

And continuing in verse 43:

John 11:43-44
When He had said these things, He cried out with a loud voice, "Lazarus, come out!" The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, "Unbind him, and let him go."

In my own careful study of the Quran, I have found no account of Allah raising anyone from the dead—not even His beloved prophet Muhammad. The name Al-Ba’ith is merely proclaimed without any demonstrable miracle to support it.
Allah asks people to "believe" He will resurrect, but He never showed this power even once.

Now we must confront the ultimate question:

👉 Between Jesus—who physically raised the dead—and Allah—who merely adopted the title without proof—who is the true Al-Ba’ith?
👉 Is it Jesus, whose actions confirm His divine identity?
👉 Or Allah, whose title lacks demonstrated authority?

For me, the answer is clear: Jesus Christ is Al-Ba’ith—the Resurrection and the Life!
He alone holds the power over life and death, proven by His works and His victory over the grave.

Shalom.
Dr. Maxwell Shimba
Servant of Jesus Christ, the Great God. (Titus 2:13)

Between Jesus and Allah — Who Is Truly Al-Ba’ith (الباعث), "The Resurrection"?

By Dr. Maxwell Shimba | Shimba Theological Institute

**An Important Question: Who Is the True Al-Ba’ith?**

One critical question that every seeker of truth must ask is this:
👉 Between Jesus and Allah, who first identified Himself as Al-Ba’ith—"The Resurrection"?

Whoever was the first to claim this divine title holds rightful authority over it.
Any later usage of the title would simply be an imitation, not an authentic claim.

Jesus: The First to Declare Himself Al-Ba’ith

Over six centuries before Muhammad and the Quran, Jesus boldly declared:
“I am the Resurrection” (Al-Ba’ith).

John 11:25-26
Jesus said to her, "I am the resurrection (Al-Ba’ith الباعث) and the life. Whoever believes in me, though he die, yet shall he live; and everyone who lives and believes in me shall never die. Do you believe this?"

Here, Jesus makes a direct and clear claim—not metaphorical, not future tense—He is the Resurrection Himself.

The Quran’s Claim: Allah as Al-Ba’ith

In Islam, one of Allah’s 99 names is Al-Ba’ith, meaning “The Resurrector” or “The Resurrection.”
Since Allah’s names are inseparable from His essence, Allah = Al-Ba’ith.

Quran, Surah Al-Hajj 22:5, 7
O mankind! If you are in doubt concerning the Resurrection, then verily We have created you from dust...
And verily, the Hour will come, there is no doubt about it, and Allah will resurrect those who are in the graves.

However, there’s a theological problem here:
👉 The people of Muhammad’s time doubted Allah’s ability to resurrect, precisely because they had never seen Him raise anyone from the dead!
👉 There was no evidence, no recorded miracle.

How, then, can Allah rightfully claim the title Al-Ba’ith without ever performing a resurrection?

The Evidence of Jesus: A Public Resurrection

By contrast, Jesus provided public, irrefutable evidence that He is Al-Ba’ith by raising Lazarus from the dead—witnessed by many:

John 11:23-25
Jesus said to her, "Your brother will rise again."
Martha said, "I know that he will rise again in the resurrection at the last day."
Jesus said to her, "I am the resurrection and the life."

And in John 11:43-44, the miracle unfolds:

When He had said these things, He cried out with a loud voice, "Lazarus, come out!" The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, "Unbind him, and let him go."

This event occurred 632 years before Muhammad and before the Quran was revealed.
👉 Jesus did not merely claim the title—He proved it through miraculous action.

What Does the Quran Show?

In my careful study of the Quran, I have found:
👉 No account of Allah raising anyone from the dead—not even Muhammad himself.
👉 The title Al-Ba’ith in the Quran remains unsupported by evidence.
👉 Allah asks people to “believe” He will resurrect the dead—but no demonstration was given, either during Muhammad’s lifetime or in the Quranic narrative.

The Ultimate Question

So now, dear reader, consider:

👉 Between Jesus—who physically raised the dead—and Allah—who merely adopted the title without proof—who is the true Al-Ba’ith?

✅ Is it Jesus, whose actions confirm His divine authority?
❌ Or Allah, whose claim lacks demonstrated power?

The Verdict

For me, and for all who seek truth, the answer is crystal clear:

Jesus Christ is Al-Ba’ith—the Resurrection and the Life!
He alone holds the power over life and death, proven by His works, His own resurrection, and His eternal victory over the grave.

Titus 2:13
"...looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ."

Shalom.
Dr. Maxwell Shimba
Servant of Jesus Christ, the Great God.
Founder, Shimba Theological Institute

Jesus Is the Christ — The Beginning of Christianity

By Dr. Maxwell Shimba | Shimba Theological Institute

Muslim friends often attempt to frame Jesus (Isa in Islam) as merely a prophet in a long line of prophets, subordinate to Muhammad, and a Muslim in practice. Yet such a claim collapses under the weight of historical truth and biblical theology. Let us examine carefully: Jesus is not a “Muslim” nor simply a “prophet” — Jesus is the CHRIST — the very foundation of Christianity, its beginning, and its living center.

1️⃣ Jesus is the Christ — Not Merely a Prophet

The Greek word Christos (Χριστός) means Anointed One, equivalent to the Hebrew Messiah (משיח). In the Bible, Jesus is explicitly declared as the Christ:

“Simon Peter answered and said, Thou art the Christ, the Son of the living God.”
— Matthew 16:16 (KJV)

The Qur’an never acknowledges Jesus as the Christ in the biblical sense — though it uses the title al-Masih without understanding its deep theological meaning. Islam strips the term of its Jewish and Christian messianic significance. Yet according to the Bible, the role of the Christ is utterly unique — He is:
✅ the fulfillment of prophecy (Isaiah 53, Daniel 9:24-27)
✅ the divine Son (Psalm 2:7, John 1:1-14)
✅ the Redeemer of mankind through the Cross (1 Corinthians 15:3-4)

2️⃣ Jesus is the Beginning of Christianity

Without Jesus, there is no Christianity — for Christianity is not a system of law, not an ethnic culture, not merely moral teachings — it is the Gospel of the person and work of Jesus Christ.

“For other foundation can no man lay than that is laid, which is Jesus Christ.”
— 1 Corinthians 3:11 (KJV)

Christianity begins with Christ’s Incarnation, reaches its climax at the Cross and Resurrection, and proclaims His Kingdom until His return. No Jesus, no Cross, no Resurrection — no Christianity.

Islam, on the other hand, speaks of Isa as a forerunner to Muhammad — but this reverses the divine order. It is Jesus who is the apex of divine revelation:

“God… hath in these last days spoken unto us by His Son…”
— Hebrews 1:1-2 (KJV)

3️⃣ Jesus is Not a Christian in the Sense of Being a Follower of Himself

Another common Muslim confusion is to ask: “Was Jesus a Christian?”

This is a category error. A Christian is a follower of Christ. Jesus is not a follower of Himself — He is the Christ. He is the one we follow!

“I am the way, the truth, and the life: no man cometh unto the Father, but by Me.”
— John 14:6 (KJV)

He is the Head of the Body (Colossians 1:18), the firstborn from the dead (Revelation 1:5), and the Alpha and Omega (Revelation 22:13). Christians are named after Him because we belong to Him:

“And the disciples were called Christians first in Antioch.”
— Acts 11:26 (KJV)

Thus, to suggest that Jesus is “Muslim” or a mere prophet in line with Muhammad utterly misses the reality: Jesus existed long before Muhammad, long before Islam, and is the fulfillment of God’s eternal redemptive plan (Ephesians 1:4-10).

4️⃣ Conclusion to Muslim Readers

Dear Muslim friends: recognize the unique identity of Jesus the Christ. Without Jesus, there is no Christianity. He is not “one of the prophets” awaiting Muhammad — He is the Lord, the Savior, the beginning and foundation of the faith that brings eternal life (John 3:16).

No Muhammad, no Islam — but without Jesus, there is no Christianity, no salvation, no Kingdom of God on earth.

It is time to stop reducing Jesus to a mere prophet. Receive Him for who He truly is:

JESUS IS THE CHRIST — THE SON OF THE LIVING GOD — THE BEGINNING AND LORD OF CHRISTIANITY.

—
By Dr. Maxwell Shimba
Shimba Theological Institute