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ALLAH, MUHAMMAD, ISLAM, AND THE QURAN ARE 666

Wednesday, April 13, 2016
ALLAH, MUHAMMAD, ISLAM, AND THE QURAN ARE 666

ALLAH NOW APPOINTS A PROPHET FOR THE BEASTS = 666. THEREFORE, ALLAH, MUHAMMAD, AND HIS RELIGION REPRESENT 666

Dear Reader,
In this tract, we will learn about the Beast mentioned in the Book of Revelation in the Holy Bible.

In Revelation 13:18, a prophecy is made about a beast whose name will number 666. Bible scholars (theologians) have differed in the interpretation of this verse.
The primary passage in the Bible that mentions the “mark of the beast” is Revelation 13:15–18. Other references can be found in Revelation 14:9, 11; 15:2; 16:2; 19:20; and 20:4.
This mark is used as a seal for the followers of the Antichrist and the false prophet (the spokesperson of the Antichrist). The false prophet (the second beast) is the one who causes people to receive this mark. The mark is specifically placed on the hand or forehead—not a card that someone will carry.

Before openly declaring who this “beast” with the number “666” is, let me first clarify two key points: First, know that the book of Revelation is a prophetic book.

The Beast – Revelation 13:1–18

Everything is identified by its characteristics and actions. A name alone cannot verify a person or thing, as names are often shared or changed. Therefore, in this article, I will not waste time researching names as those theologically bankrupt scholars do. Instead, I will interpret the characteristics mentioned in Revelation so that every reader with a calm mind can discern for themselves who this beast is.

Let us first understand where this beast gets such great power. As is known, the world is currently under the dominion of Satan (see John 12:31, 16:11; 1 John 5:19, etc.). Therefore, the beast has been given authority by Satan, the “Dragon” (see Revelation 13:1–10, 12:7–9). Thus, this "Beast" is Satan's agent on earth. He will use all means—force, persuasion, etc.—to cause humanity to rebel against Almighty God and obey his master (Satan).

Characteristics of the Beast

He will be praised, obeyed, and feared by all the people of the earth.
“…The whole world was astonished and followed the beast. People worshiped the dragon because he had given authority to the beast, and they also worshiped the beast and asked, ‘Who is like the beast? Who can wage war against it?’” (Revelation 13:3–4)
Leaders of nations (presidents, kings, sultans, etc.) will rely on him and give him their power and authority.
They will govern according to the will of the “beast.” Therefore, they will be agents of the beast in their own countries—and thus, also agents of the “Dragon” (Satan).
“…The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. They have one purpose and will give their power and authority to the beast.” (Revelation 17:12–13)

ALLAH APPOINTS A PROPHET “BEAST”

Surat An-Naml 27:82 – “And when the Word is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind did not believe with assurance in Our signs.”

Allah says He will send a Beast who will speak to the people.

The Quran is the number 666. Let me show you how 666 is embedded within the Quran.

First, understand that the number SIX is a fixed number in mathematics. It is the only number that when you add or multiply the first three numbers, you still get 6.

1 + 2 + 3 = 6
1 × 2 × 3 = 6

Surah 111 contains 100 letters, and the Gematrical Value of the Arabic letter Qaf is 100.
Surah 111 has 6 verses. 111 × 6 = 666 → The Quran.

Surah 6:111 → when multiplied gives you a total of 666 in the Qaf code table.

Muslims say “Allahu Akbar” 111 times in their daily contact prayers.

If you add the digits of 666 (6+6+6), you get 18, and the number 111 is composed of 100 + 10 + 1.

Now consider this:
Surah 18 has 111 verses, and 18 × 111 = 1998 → 666 × 3.
(Reference: http://freerepublic.com/focus/f-chat/1971221/posts)

THE SECRET HAS BEEN REVEALED! WE NOW KNOW THAT ALLAH IS THE ONE WHO WILL BRING THE ANTICHRIST (666), AND ALLAH CONFIRMS IN SURAT AN-NAML THAT HE HAS ALREADY APPOINTED A PROPHET WHO IS A BEAST, AND THAT THIS PROPHET RECITES MUHAMMAD’S QURAN.

If indeed the Quran is the word of Allah and He sent it down, then today we know that Allah is not only the one who will bring the Antichrist, but that Allah and Muhammad themselves are the Antichrist.

Why do Muslims say: "Islam will dominate the world"?
Why did Allah create a Beast and appoint it as a Prophet?

Surely, there is a great mystery in Islam, which stands against Christ.

Come to Jesus, who is the Only Way to Heaven.
God bless you all.

— I am Max Shimba, servant of Jesus Christ
For Max Shimba Ministries Org
©2016 MAX SHIMBA MINISTRIES ORG. ALL RIGHTS RESERVED.
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.
April 13, 2016

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God Has Warned Us Not to Associate with Jinn

By Dr. Maxwell Shimba
Shimba Theological Institute / Max Shimba Ministries Org ©2016

Abstract

This article provides a comparative theological examination between the Biblical teaching on demonic spirits (commonly called “jinn” in Islam) and the Islamic portrayal of jinn as beings capable of worshipping Allah and embracing Islam. Through scriptural references from the Bible and the Qur’an, the article exposes irreconcilable differences in theology, divine nature, and spiritual truth. The study reveals that while the Bible categorically forbids any relationship with spirits or jinn, the Qur’an incorporates jinn as part of the spiritual community of Muslims. This paper aims to equip readers with biblical discernment and offer a Christ-centered alternative to the Islamic worldview on jinn.

1. Introduction: A Divine Warning Against Spiritism

The Bible offers clear guidance concerning the interaction between humans and spiritual beings, especially demonic spirits. Scripture repeatedly warns God’s people against consulting with mediums, necromancers, or engaging in any form of spiritism.

"Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the LORD your God."
— Leviticus 19:31 (ESV)

God prohibited Israel from adopting pagan practices such as invoking spirits or engaging in occultism. The gravity of such practices is further emphasized:

"When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations... There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens... For whoever does these things is an abomination to the LORD."
— Deuteronomy 18:9–12

2. Biblical Exposition on the Nature of Demons (Jinn)

The Bible gives insights into the origin, identity, and final destiny of demons. They are fallen angels, formerly in heaven, cast down due to rebellion against God:

"Now war arose in heaven, Michael and his angels fighting against the dragon... And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him."
— Revelation 12:7–9

These beings (called shedim in Hebrew or daimonia in Greek) are unclean spirits that seek to deceive and inhabit people. Jesus Christ consistently demonstrated His divine authority by casting out demons:

"As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination... But Paul, greatly annoyed, turned and said to the spirit, 'I command you in the name of Jesus Christ to come out of her.' And it came out that very hour."
— Acts 16:16–18

3. Islamic Theology: Jinn as Believers and Muslims

In stark contrast, Islamic theology not only acknowledges the existence of jinn but also asserts that some jinn have converted to Islam and serve Allah. The Qur’an even devotes an entire chapter (Surah Al-Jinn) to this concept.

"Say: It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur’an. It guides to the right course, and we have believed in it...'"
— Qur’an 72:1–2

The Qur’an goes further to claim that jinn were created for the purpose of worshipping Allah:

"I did not create jinn and mankind except to worship Me."
— Qur’an 51:56

Additionally, Qur’an 6:130 explicitly states that Allah sent messengers to both humans and jinn:

"O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?"
— Qur’an 6:130

These statements raise significant theological contradictions when compared to the Biblical God, who rejects communion with unclean spirits.

4. The Biblical God Versus the Allah of the Qur’an

In Christianity, demons (jinn) are unredeemable, fallen beings awaiting judgment. Their end is in eternal fire:

"And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were... And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire."
— Revelation 20:10, 15

Yet in the Qur’an, these same spiritual entities are said to have believed, worshipped, and inherited paradise (Akhira). This poses fundamental theological dissonance. For example:

In Qur’an 72:14, it is claimed that believing jinn will enter paradise.
In Qur’an 6:128, Allah promises hellfire to many humans and jinn collectively.

5. Jesus and Jinn: The Irrefutable Authority

Jesus never allied with demons. He consistently rebuked, silenced, and cast them out with divine authority. This clearly sets Him apart from the Qur’anic view where Muhammad is surrounded by and served by jinn:

"And demons also came out of many, crying, 'You are the Son of God!' But he rebuked them and would not allow them to speak, because they knew that he was the Christ."
— Luke 4:41

Jesus’ relationship with demons is one of conflict and dominion—not tolerance or cooperation.

6. The Quranic Paradox: Paradise or Hell for Jinn?

There is deep ambiguity in Islamic eschatology regarding the final destiny of jinn. Though the Qur’an claims that righteous jinn may inherit paradise, it also says they are companions in hell with sinful humans:

"He will say, 'Enter among nations who had passed away before you of jinn and mankind into the Fire.'"
— Qur’an 6:128

This contradiction further problematizes the Islamic portrayal of jinn as spiritually redeemable beings.

7. Theological Reflection: Can God Be Friends with Demons?

In the Bible, those who consult with spirits were to be executed (Leviticus 20:27). God declared such practices as defilement and rebellion. Yet Islam incorporates jinn into its spiritual framework as worshippers and even companions of prophets. This reveals a profound theological discrepancy.

If Jesus casts out jinn (demons), how can Allah embrace them?

Conclusion: Choose the God of the Bible

The evidence is clear:

The God of the Bible forbids and judges communion with demons.
Jesus casts them out with authority, offering spiritual freedom.
Allah, in contrast, embraces jinn as Muslim believers and even assigns them prophets.

This contrast compels every seeker of truth to decide:
Will you follow the Holy God who delivers from demonic power, or a god who accepts jinn as part of his spiritual family?

"I am the way, and the truth, and the life. No one comes to the Father except through me."
— John 14:6 (Jesus Christ)

Call to Action

Dear reader, the truth is not hidden. Flee from unclean spirits and spiritual deception. Run to Jesus—the only One who conquers the powers of darkness. In Him is light, salvation, and eternal life.

Come to Jesus Christ—the only way to Heaven.
God bless you abundantly.

Dr. Maxwell Shimba
Servant of the Lord Jesus Christ
For Max Shimba Ministries Org
©2016. 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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The Myth of Islamic Claims to the Land of Israel

The Myth of Islamic Claims to the Land of Israel: A Theological and Historical Reappraisal

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The ongoing conflict over the Land of Israel remains one of the most contentious and misunderstood issues in contemporary religious, political, and academic discourse. Central to this debate is the persistent assertion from segments of the Muslim world regarding an alleged Islamic right to the Jewish homeland—a claim that, upon theological, historical, and textual scrutiny, proves to be both recent and ideologically motivated, rather than divinely or historically mandated.

This article critically examines the foundations of Islamic claims to the Holy Land, the nature of Arab hostility toward the Jewish people and Israel, and the manipulation of religious identity and scripture for political objectives. In doing so, it seeks not only to address the misconceptions propagated in the Muslim world but also to liberate sincere Muslims from ideological bondage imposed by pan-Arabist and Islamist agendas.

Historical Context: The Land of Israel and Its Ancient Ownership

Historically, the Land of Israel—known biblically as Canaan, then as Judea and Israel—has been universally recognized as the ancestral homeland of the Jewish people. The Hebrew Bible, as well as subsequent Jewish, Christian, and even early Islamic traditions, affirm that God allocated this territory to the descendants of Abraham, Isaac, and Jacob (see Genesis 17:8; Exodus 6:4).

The notion that Israel was ever a fundamentally Muslim land before its allocation to the Jews is unsustainable. Prior to the seventh-century Arab conquests, neither the land nor its people were governed by Islamic law or identity. During the periods of Israelite, Judaean, Greek, Roman, and even Byzantine rule, the prevailing religions were Judaism and Christianity—not Islam. Indeed, Islam itself emerged in the Arabian Peninsula centuries after the establishment of Jewish sovereignty in the region.

The transformation of the land's name from "Judea" to "Palestina" by the Romans after the Bar Kokhba revolt (135 CE) was not a reflection of indigenous Arab or Islamic heritage but a calculated act of erasure aimed at diminishing Jewish national identity.

The Islamicization of the Israel-Palestine Conflict

The modern Islamic claim to the land is largely a product of twentieth-century political developments, rather than ancient religious entitlement. Prior to the 1948 establishment of the State of Israel, no independent Muslim state called "Palestine" ever existed; rather, the territory was administered variously by Ottoman Turks and then the British Mandate.

As documented in the foundational charters of Arab and Palestinian organizations, the struggle against Israel has often been framed in overtly religious and annihilatory terms. The Palestinian National Charter, for example, asserts that "Islam shall be the official religion in Palestine" and that "the principles of Islamic jurisprudence shall be the main source of legislation." The language of jihad and shariah is thus central to the ideology of contemporary Palestinian nationalism.

Moreover, leaders such as Zohir Mohsen (PLO Executive Committee Member) have openly admitted that Palestinian national identity is a tactical construct serving the broader pan-Arab objective of confronting Zionism. In a 1977 interview with the Dutch newspaper Trouw, Mohsen stated, “There are no differences between Jordanians, Palestinians, Syrians, and Lebanese. We are all part of one people, the Arab nation. Just for political reasons we carefully underwrite our Palestinian identity. Because it is of national interest for the Arabs to advocate the existence of Palestinians to balance Zionism. Yes, the existence of a separate Palestinian identity exists only for tactical reasons.”

This candid admission undermines the narrative of an indigenous, continuous Palestinian people dispossessed by Zionism. Instead, it exposes the political use of identity to perpetuate hostility toward Jewish sovereignty.

Islamic Theological Hostility Toward the Jews

Enmity toward the Jewish people, as expressed in certain Islamic texts and later theological developments, is not inherent to Islam’s original message but rather evolved within specific historical contexts. While the Qur'an recounts theological disputes between Muhammad and the Jewish tribes of Arabia (e.g., Quran 2:40-61), there is no Quranic mandate for perpetual warfare against the Jews or for the exclusive Islamic ownership of the Land of Israel. Interpretations that promote such hostilities are influenced by later jurisprudential and polemical traditions rather than the core scriptural message.

Notably, modern expressions of anti-Jewish hostility are often couched in language that fuses religious duty with Arab political ambitions. The rhetoric of organizations such as Hamas, Hizbollah, and others routinely frames the destruction of Israel as an Islamic imperative, thereby conflating Arab nationalism with universal Islamic obligations. This fusion is a relatively recent innovation and does not reflect the attitudes of earlier Islamic empires, many of which maintained diplomatic and even friendly relations with Jewish communities—including, notably, pre-revolutionary Iran.

The Weaponization of Religion and the Path Forward

The Islamic Revolution in Iran (1979) marked a turning point, with the Ayatollah Khomeini's regime imposing Islamist ideology and aligning Iran with pan-Islamic hostility toward Israel. Prior to this, Iran and Israel maintained cordial relations. The rise of jihadist organizations and the subsequent regionalization of the Israeli-Arab conflict are, therefore, not products of ancient hatreds but of modern political developments.

Charters of Arab organizations explicitly reveal their goals: the annihilation of Israel and the subjugation of its land and people under Islamic law, as articulated in foundational documents and the statements of founding leaders. The Palestinian Charter, for example, insists on the establishment of Jerusalem as the capital of "Palestine" and the implementation of shariah, while early PLO documents refrained from claiming sovereignty over territories controlled by other Arab states, focusing solely on the destruction of Israel.

Conclusion

The claim that there ever existed an independent Islamic nation known as "Palestine" is historically unfounded. The use of religious rhetoric to justify political violence against Israel serves to perpetuate enmity and obscures the true origins of the conflict: the refusal to accept Jewish sovereignty in the land historically and biblically allocated to them.

For sincere Muslims, it is imperative to distinguish between genuine Islamic faith and the instrumentalization of religion for Arabist and jihadist agendas. Liberation from the ideological bondage of Arab nationalism cloaked in Islamic rhetoric is essential not only for peace in the region but for the integrity of the Islamic faith itself.

Let us therefore seek truth over propaganda, peace over perpetual conflict, and faithfulness to the historical and theological record over the distortions of political expediency.

References

The Holy Bible, Genesis 12–17; Exodus 6
The Holy Qur'an, Surahs 2, 4, 5
Palestinian National Charter, 1964, 1968
Interview with Zohir Mohsen, Trouw, March 31, 1977
Ahmed Al-Shuqairy, A Mandate for Terror, 1969
Bernard Lewis, The Middle East: A Brief History of the Last 2,000 Years, 1995
Martin Gilbert, Israel: A History, 1998

ALLAH IS NOT THE NAME OF GOD (PART TWO)

By Max Shimba, Servant of Jesus Christ

Introduction

In the previous installment, we firmly established that the God of the Bible possesses specific personal names, while the Islamic deity, Allah, as referenced in the Qur'an, is described through 99 attributes or names (Asma’ul Husna), as evidenced on Islamic educational platforms such as:
https://www.islamicity.com/mosque/99names.htm.

More importantly, we demonstrated that the term "Allah" is not a proper name but a title or designation, comparable to the words “President” or “King.” Just as “President” is not a name but a position held by someone with an actual name—e.g., “President John Smith”—so too, "Allah" functions as a title and not a personal name.

This leads us to the critical line of inquiry continued in this article: Is "Allah" a name or merely a descriptive title? And if he is truly the Most Merciful and the Most Compassionate, as Muslims often proclaim, what is his proper name?

Islamic Invocation and Its Implications

Muslim sermons and invocations traditionally begin with the statement:

“In the name of Allah, the Most Gracious, the Most Merciful.”

This immediately prompts an essential question:
If God is “Most Gracious and Most Merciful,” what is His name? Titles such as “Gracious” and “Merciful” describe attributes, not names. Therefore, any rational theological inquiry should demand clarification:

Two Critical Questions to Muslims

What is the personal name of the God whom you invoke as “Most Gracious and Most Merciful”? Please cite a Qur’anic verse clearly stating that name.
If “Allah” is the actual proper name of God in Islam, can you provide a Qur’anic verse where God explicitly declares: “My name is Allah”?

Appeal for Respectful Dialogue

Dear Muslim friends, the objective of these questions is not to insult or provoke. We request that you refrain from harsh language, which unfortunately tends to follow such discussions. Instead, let us focus on intellectually rigorous and respectful theological dialogue.

What matters is your ability to substantiate your claim from your own Scripture—the Qur’an—and not simply repeat tradition.

Biblical Revelation: God Reveals His Name

In sharp contrast to the ambiguity in the Qur'an regarding a personal name for Allah, the Bible provides clear and direct revelations of God's name.

Exodus 3:13–14 (KJV) records the following dialogue:

“And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? What shall I say unto them?”
And God said unto Moses, “I AM THAT I AM”: and he said, “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”

This profound declaration is both ontological and revelatory—God defines Himself as the self-existent one, the uncaused cause.

Later, in Exodus 6:2–3, we find:

“And God spake unto Moses, and said unto him, I am the LORD:
And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.”

This shows a progressive revelation of God's personal name, which He discloses at the appropriate time to His covenant people.

Contrast with Allah’s 99 Names

It is indeed perplexing that “Allah,” despite having what are referred to as "99 names" in Islamic tradition, never discloses a singular personal name in the Qur'an with the specificity found in the Judeo-Christian Scriptures.

Furthermore, these so-called “names” are mostly attributes or characteristics, not personal names in the linguistic or theological sense.

An honest seeker must ask: If Allah is the God of Abraham, Moses, David, and Jesus as claimed, why is His name not revealed in the Torah, Psalms, or the Gospels? The God of the Bible does not hide His identity.

Biblical Names of God: A Window into His Nature

Exploring the various names of God in the Bible gives us deeper insights into His nature. Consider the following:

Elohim – The Mighty Creator (Genesis 1:1)
Adonai – Lord, Master (Exodus 4:10,13)
El Elyon – God Most High (Genesis 14:20)
El Roi – The God Who Sees (Genesis 16:13)
El Shaddai – God Almighty (Genesis 17:1)
El Olam – The Everlasting God (Isaiah 40:28)
YHWH (Yahweh) – “I AM,” the self-existent One (Exodus 3:13–14)

These are not mere epithets—they are revelatory disclosures of God's being and personhood, each deeply rooted in covenantal interaction with His people.

Conclusion

Dear reader, even you—being human—possess a name. So why would the supreme God not reveal His name? The Islamic concept of Allah is absent of personal self-disclosure. This is vastly different from the God of the Bible who personally reveals Himself, makes covenants, and communicates His names to His people.

Therefore, we are compelled to conclude that “Allah” is not a personal name but a generic title, and thus not the same as Yahweh, the God of Moses, Abraham, David, and Jesus.

Final Blessing

May God bless you as you seek the truth.
I am,
Max Shimba,
Servant of Jesus Christ,
For Max Shimba Ministries Org

Note: This document is permitted for reproduction and distribution in full and without modification.
Max Shimba Ministries Org ©2016. All Rights Reserved.

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ALLAH IS A CREATED BEING AND NOT THE ALMIGHTY GOD

EVIDENCE: ALLAH IS A CREATED BEING AND NOT THE ALMIGHTY GOD

By Dr. Maxwell Shimba, Servant of Jesus Christ
Max Shimba Ministries Org ©2015. All rights reserved.

Abstract

This article critically examines Islamic descriptions of Allah as found in the Qur’an and authentic Hadith, analyzing anthropomorphic attributions such as face, garments, throne, hands, feet, and other bodily characteristics. Through detailed textual analysis, the article argues that such descriptions are fundamentally incompatible with the traditional concept of the Almighty God who is transcendent, incomparable, and uncreated. The work concludes by questioning the coherence of the Islamic portrayal of Allah in light of monotheistic theology.

Introduction

This subject is of profound significance for all who seek to understand the Islamic conception of God (Allah) and whether it aligns with the notion of the Almighty Creator or reveals Allah as a contingent, created being. Many Muslims assert that Allah is unlike any creature. However, Islamic texts repeatedly attribute human and creaturely characteristics to Allah. This study provides a critical exploration of such attributions as evidence that Allah, as described in Islamic sources, possesses features of created beings.

1. Allah Possesses a Face Like Created Beings

Qur’anic Evidence

Surah Al-Baqarah (2:115):

“Wherever you turn, there is the Face of Allah.”

This verse serves as a direct reply to those who deny that Allah possesses a face. Is not having a face a characteristic of human beings and creatures?
Surah Al-Qasas (28:88):

“Everything will perish except His Face.”

Again, Allah openly affirms that He possesses a face, like created beings.

2. Allah Wears Garments Like Created Beings

Hadith Evidence

A Qudsi Hadith states:

"Pride is My upper garment, and majesty is My lower garment."

If Allah is said to wear garments, does this not imply that He possesses a body like other creatures? This constitutes a significant theological problem.

In another Qudsi Hadith, Allah says:

“My servant draws near to Me with nothing more beloved to Me than the religious duties I have imposed upon him. My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am 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.”

Here, Allah admits to having ears, hands, eyes, and feet.

3. Allah Sits on a Throne Like Created Beings

Qur’anic Evidence

Surah Al-Haaqqah (69:17):

“And the angels will be on its sides, and eight will, that Day, bear the Throne of your Lord above them.”
Surah Al-Buruj (85:15):

“Owner of the Throne, the Glorious.”

If Allah possesses a throne, what purpose does it serve? Does Allah sit upon it as humans do? If He sits, does He have legs and feet like humans? If so, He is not different from created beings.

Consider also Surah Al-Haaqqah (69:44-45):

“And if he (Muhammad) had made up about Us some [false] sayings, We would have seized him by the right hand.”

This indicates that Allah has a right hand. If Allah has a right hand, does He not also have a left? And if so, does He not also possess a mouth? Clearly, the doctrine that Allah is entirely incomparable becomes difficult to sustain.

4. Allah Has Hands Like Created Beings

Qur’anic and Hadith Evidence

Surah Az-Zumar (39:67):

“They have not appraised 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.”
Surah Al-Ma’idah (5:64):

“The Jews say, ‘Allah’s hand is chained.’ May their hands be chained and cursed for what they say. Rather, both His hands are extended; He spends as He wills.”
Surah Ya-Sin (36:83):

“So exalted is He in whose hand is the realm of all things, and to Him you will be returned.”
Surah Al 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.’”
Surah Sad (38:75):

“[Allah] said, ‘O Iblis, what prevented you from prostrating to that which I created with My hands?’”

Hadith literature further confirms these anthropomorphic descriptions, including traditions where Allah descends to the lowest heaven, stretches out His hands, and engages in conversations with prophets using His own hands.

5. Allah Has Feet and Soles Like Created Beings

Hadith and Classical Commentary

Islamic sources, including Sahih Bukhari, Sahih Muslim, Sunan Tirmidhi, Musnad Ahmad ibn Hanbal, and Tafsirs by Tabari, Ibn Kathir, and Suyuti, record narrations about Allah’s foot and sole.

Abu Huraira narrated that the Prophet said:

“Paradise and Hell argued... Thus Allah said to Paradise: ‘You are My mercy, through you I show mercy to those I will.’ And He said to Hell: ‘You are My punishment, through you I punish whom I will.’ Each will be filled, but Hell will not be satisfied until Allah places His Foot in it. Then it will say, ‘Enough, enough.’”

If Hell will only be satisfied when Allah puts His Foot in it, does this not suggest Allah has a literal foot and is thus a being with form?

6. Concluding Reflections

From the above evidence, it becomes apparent that, as depicted in the Qur’an and Hadith, Allah is described in fundamentally anthropomorphic terms: He possesses a face, wears garments, sits on a throne, has hands, feet, and even bodily actions. This stands in sharp contrast with the biblical and classical philosophical view of God as wholly transcendent, immaterial, and utterly unlike His creation. The inescapable conclusion is that the Islamic conception of Allah, by its own scriptural testimony, renders Him a being not essentially different from created things.

Final Questions to Muslim Readers

If Allah is not a human or a created being, why does He repeatedly describe Himself using creaturely attributes?
Why does Allah respond to Hell with His foot rather than with a word of authority alone?
If Allah requires a throne and has bodily members, how does this not make Him a created being?

May God bless you as you earnestly seek the truth.

In His service,
Dr. Maxwell Shimba, Servant of Jesus Christ
Max Shimba Ministries Org ©2015. All rights reserved.

Everyone is permitted to copy and distribute verbatim copies of this document for academic and educational purposes.

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ISLAM DID NOT ORIGINATE FROM GOD

ISLAM DID NOT ORIGINATE FROM GOD: A Critical Inquiry into Islamic Religious Leadership

Thursday, April 7, 2016
By Dr. Maxwell Shimba
Max Shimba Ministries Org.

Introduction

Many Muslims respond defensively when it is stated that Islam is a man-made religion. They often accuse critics of slander and falsehood, while failing to offer concrete scriptural evidence to defend their positions. Today, I pose a critical and theological inquiry directed to Muslims: Where in the Qur'an does Allah command the establishment of religious titles such as Imams, Sheikhs, or Ustaadhs?

Theological Challenge to Islam

Muslims are invited to present direct verses from the Qur'an that clearly authorize the creation or appointment of religious leaders with the titles of Imam, Sheikh, or Ustaadh, along with their qualifications and roles. This call for evidence is not out of hostility but arises from a sincere desire for truth and clarity. If these roles are divinely ordained, as claimed, then surely there must be explicit Qur'anic support for them.

To date, no verse has been cited that outlines these positions with clarity and divine authority. Instead, what is often presented is Surah Al-Baqarah 2:124, which reads:

“And (remember) when Abraham was tried by his Lord with certain commands, which he fulfilled. He (Allah) said: ‘Indeed I will make you a leader (Imam) for the people.’ Abraham said: ‘And of my descendants?’ [Allah] said: ‘My covenant does not include the wrongdoers.’”

This verse, however, refers specifically to Abraham’s divine testing and appointment, not to a systematic, replicable framework for religious leadership within Islam. It does not establish the office of “Imam” as a clerical title or provide qualifications for such an office in Islamic practice.

Absence of Clerical Structure in the Qur'an

There is a notable absence of guidance in the Qur'an concerning the criteria, responsibilities, or divine mandate for individuals to bear titles like Imam, Sheikh, or Ustaadh. If these positions are fundamental to Islamic religious life, as widely practiced, one would expect the Qur'an to offer detailed prescriptions concerning their qualifications, moral character, and appointment procedures.

This lack of guidance raises theological and doctrinal concerns about the authenticity and divine origin of such clerical titles within Islam. Their presence in Islamic societies appears more cultural or traditional rather than scripturally mandated.

Contrast with Christian Leadership in the Bible

In contrast, the Bible offers comprehensive and divinely inspired instructions regarding church leadership. Scripture clearly identifies offices within the Church and outlines their qualifications:

Christ is the head of the Church – the ultimate authority (Ephesians 1:22; 4:15; Colossians 1:18).
Church autonomy is affirmed – local churches are self-governing under Christ’s headship (Titus 1:5).
Spiritual leadership is established through two primary offices – elders (bishops/pastors) and deacons.

Biblical Qualifications for Church Leaders

Bishops/Pastors:
1 Timothy 3:1-7 provides a detailed list of qualifications, including moral integrity, faithful family life, self-control, hospitality, teaching ability, and spiritual maturity.
Deacons:
1 Timothy 3:8-13 outlines the requirements for deacons, including dignity, honesty, spiritual conviction, and a disciplined life. Their wives must also exhibit honorable character (verse 11).

These offices are not cultural inventions but clearly instituted by divine instruction. Other supporting texts include Titus 1:1–4, Titus 1:5–3:11, and Titus 2:11–15, which further affirm the structure and function of Christian leadership.

Conclusion

The glaring lack of explicit Qur'anic guidance on the roles of Imam, Sheikh, or Ustaadh suggests that these are man-made constructs, not divine appointments. They lack scriptural authority and transparency in their origin and function. By contrast, the Bible provides robust, inspired criteria for religious leadership, grounded in divine order and spiritual integrity.

I extend an open invitation to all Muslims to examine these truths and consider embracing the Christian faith, where God has clearly revealed His will concerning church leadership and governance. Christianity, unlike Islam, offers a spiritual structure ordained by God, grounded in Scripture, and manifest in the lives of Spirit-filled leaders.

May the Lord bless you with wisdom and understanding.

Dr. Maxwell Shimba
Founder, Max Shimba Ministries Org.

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Why Allah Cannot Have a Son Without a Wife

By Dr. Maxwell Shimba, Servant of Jesus Christ
Max Shimba Ministries Org ©2016. All Rights Reserved

Published: Sunday, May 1, 2016

Introduction

This article seeks to explore a theological dilemma rooted in Islamic scripture, namely, the Quranic assertion that Allah cannot have a son without engaging in a marital relationship. We will investigate this claim using direct references from the Quran and analyze the internal inconsistencies it presents when compared to natural processes and Biblical narratives. The theological critique offered herein aims to provoke deep reflection on the Islamic understanding of divine capacity and limitation.

Quranic Assertion: A Limitation on Divine Power?

We begin with a verse from the Quran, Surat Al-Anʿām (6:101), which was revealed in Mecca. It reads:

“He is the Originator of the heavens and the earth. How can He have a son when He does not have a consort (wife)? He created all things and He is, of all things, Knowing.” — (Qur'an 6:101)

This verse explicitly questions the possibility of Allah having a son in the absence of a wife, implying a biological limitation that applies to him as a deity. Herein lies the theological dilemma: how can a being who claims to be the Creator of all things be limited by the need for a spouse to produce offspring?

If Allah is indeed omnipotent and the creator of all natural processes, including reproduction, then logically he should transcend such biological limitations. By asserting that he cannot have a son without a wife, the verse indirectly attributes to Allah the limitations of created beings—an argument that undermines the concept of divine omnipotence.

Natural Phenomena That Contradict the Claim

Let us examine nature, which Allah claims to have created, and assess whether reproduction necessarily requires two counterparts. We find that certain trees can reproduce without mating, and in human biology, cells divide through a process called mitosis, which does not require a male or female counterpart.

Mitosis is asexual reproduction occurring in four stages: Prophase, Metaphase, Anaphase, and Telophase. This process leads to the creation of new cells without the union of two distinct entities. (See: NCBI - Mitosis and Cell Cycle; Genetics Home Reference - Cell Division)

If Allah claims to have created these systems that function without the need for sexual union, it is theologically inconsistent for him to require a wife to have a son. This contradiction challenges the core claim of Allah’s omnipotence.

The Virgin Birth of Mary as a Case Study

The story of Mary (Maryam) and the virgin birth of Jesus (Isa) in the Quran further complicates the issue. According to Surat Aal Imran (3:45, 47):

“When the angels said: O Mary, indeed Allah gives you good tidings of a Word from Him, whose name will be the Messiah, Jesus, the son of Mary — distinguished in this world and the Hereafter and among those brought near to Allah.”
(3:45)

“She said: My Lord, how will I have a child when no man has touched me? He said: Thus it is — Allah creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.”
(3:47)

In this passage, Allah claims that He can create without the need for human agency, simply by commanding, “Be!” (Kun fa-yakūn). If this is truly the case, then why does Allah in Surat Al-Anʿām 6:101 deny the possibility of having a son unless He has a consort?

This internal contradiction in the Quranic narrative is both theological and logical. Mary is granted the divine power to conceive without intercourse, yet Allah cannot have a son unless he has a wife. If Allah gave Mary the ability, why could He not apply that same creative power to Himself?

The Quran’s Own Confession of Inferiority

Furthermore, Surat Al-Lail (92:1–3) presents an even more concerning theological implication:

“By the night when it covers, by the day when it appears, and by He who created the male and the female…” — (Qur'an 92:1–3)

This verse raises a significant question: Who is being referenced as the one who created male and female? If Allah is swearing by the one who created male and female, is he referring to himself or another being?

Swearing by a higher authority or creator would imply subordination, which is incompatible with divinity. A true God does not swear by another creator, for He is the Creator. Therefore, this passage may inadvertently indicate that Allah is not the true originator of life — a severe theological error in Islamic doctrine.

Theological Questions That Emerge

The above analysis invites several crucial theological inquiries:

If Allah is the Creator of all things, why does he claim incapacity to have a son without a wife?
How is it that Mary can have a son without a man, but Allah cannot have a son without a woman?
If Allah gave Mary that divine ability, why could He not grant it to Himself?
Why does Allah swear by someone else who created male and female if He is supposedly the sole Creator?

These inconsistencies reveal a profound theological weakness in the Quranic representation of Allah’s nature and power.

Conclusion

In conclusion, the Quran portrays Allah as a deity bound by human-like biological constraints, which is incompatible with the notion of absolute divine omnipotence. If Allah cannot have a son without a consort, and yet enables Mary to conceive without a husband, this not only exposes an inconsistency but also undermines his claimed sovereignty.

True divinity, as revealed in the person of Jesus Christ, transcends all natural and biological limits. Jesus was born of a virgin, not through sexual union, but by the power of the Holy Spirit — the true manifestation of divine omnipotence.

May God bless you as you seek the truth.

— Dr. Maxwell Shimba,
Servant of Jesus Christ
Max Shimba Ministries Org

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The Kadhi Court Is Not Established in the Qur’an

By Dr. Maxwell Shimba

Shimba Theological Institute / Max Shimba Ministries

Date of Original Publication: Monday, April 11, 2016
Revised Translation and Theological Analysis (2025 Edition)

Abstract

This article offers a theological and legal critique of the demand for Kadhi Courts by some Muslims in Tanzania. It argues, based on Qur’anic exegesis and Islamic jurisprudence, that the institution of the Kadhi Court lacks explicit Qur’anic authorization. Furthermore, it raises constitutional, legal, and human rights concerns about its implementation in a secular state like Tanzania, especially concerning the treatment of women, inter-sectarian disagreements, and judicial standards.

Introduction

The call for Kadhi Courts by some Tanzanian Muslims has sparked considerable debate concerning the legitimacy and compatibility of such courts within the nation's legal and constitutional framework. This paper critically examines the doctrinal basis for Kadhi Courts in Islam, specifically within the Qur'an, and explores the broader socio-political and ethical implications of introducing such institutions.

1. Qur’anic Silence on the Kadhi Court

Contrary to popular belief among many Muslims advocating for Kadhi Courts, the Qur’an does not contain a single verse that mandates or even suggests the establishment of such courts. Nowhere in the Qur’an does Allah command Muslims to seek justice specifically through a Kadhi or a religious judicial system resembling a Kadhi Court.

This absence invites important theological reflection:
If Allah did not prescribe such courts, why do some Muslims insist on their institutionalization?
Is it justifiable to construct a religious judiciary in Allah’s name where the Qur’an remains silent?

2. Critical Questions on the Legitimacy and Function of the Kadhi Court

A. Who Appoints the Chief Kadhi and Kadhis?

Where in the Qur’an is the appointment of a Chief Kadhi or subordinate Kadhis outlined? Who possesses the divine authority to make such appointments?
No verse exists which grants any person or institution the power to appoint a Chief Kadhi.

B. What Are the Qualifications for a Kadhi?

The Qur’an does not define any qualifications—educational, moral, legal, or religious—for someone to serve as a Kadhi.
Where are the verses outlining the academic or spiritual requirements for such an office?

C. Legal Training and Secular Law Conflicts

Most individuals appointed to Kadhi positions lack training in secular legal principles, including the Evidence Act and the Civil Procedure Act. What legal framework will these untrained officers use to ensure justice? And more importantly, how will their decisions align with the Tanzanian Constitution?

D. Sunni and Shia Divisions

Tanzania is home to both Sunni and Shia Muslims. Since these sects differ significantly in theology and jurisprudence, how will the system address the following:

Will Kadhis be appointed from both sects?
Will there be two different Kadhi Courts?
How will inter-sectarian disputes be resolved?

E. Gender Discrimination and Legal Injustice

The application of Islamic family law, which heavily influences Kadhi Court decisions, raises grave concerns about gender equity. For instance:

Marriage and Divorce:
Only men are granted the unilateral right to initiate divorce (ṭalāq), per Surah 2:228–232 and Surah 65:1–7.
Inheritance and Testimony:
Women receive half the inheritance of men (Surah 4:11), and the testimony of two women is equal to one man’s (Surah 2:282).
Domestic Discipline:
Men are permitted to “strike” their wives lightly (Surah 4:34).

Such injunctions are not only incompatible with modern constitutional law but also violate international standards on gender equality.

3. Constitutional and Ethical Incompatibility

The proposed Kadhi Courts pose a serious threat to the secular and democratic values enshrined in the Tanzanian Constitution. These courts:

Violate the principle of equal protection under the law.
Institutionalize religious discrimination, as they cater only to Muslims.
Undermine judicial impartiality, replacing legal expertise with religious interpretation.
Open the door to parallel legal systems, risking legal fragmentation and community division.

How then will Muslims balance allegiance to national law with adherence to a religious court that contradicts both the Constitution and the fundamental rights it protects?

4. Theological Warning: Inventing for Allah What He Did Not Command

Establishing the Kadhi Court in Allah’s name, without His explicit command, is theologically dangerous. The Qur’an itself warns against attributing to Allah what He did not say:

“Do not say about what your tongues describe falsely: ‘This is lawful, and this is unlawful,’ so as to fabricate lies against Allah. Indeed, those who fabricate lies against Allah will never prosper.”
—Surah An-Nahl (16:116)

Why do Muslims feel the need to “assist” Allah by introducing structures He never prescribed? To invent a court system in His name, when He is self-sufficient and almighty, is not only baseless—it is a form of theological innovation (bid‘ah), a grave sin in Islamic doctrine.

5. Christian Invitation: True Freedom through Christ

In contrast to the legalistic systems of Islamic jurisprudence, Christianity offers freedom from the bondage of the law through the grace of Jesus Christ. The Bible teaches:

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
—2 Corinthians 5:21

And again:

“For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.”
—Romans 5:19

The Mosaic law, much like Shariah, could reveal sin but could not redeem from it. It is only through the life, death, and resurrection of Jesus Christ that true righteousness and spiritual transformation are made possible.

“For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.”
—Romans 8:2

Conclusion

The proposal to institutionalize Kadhi Courts in Tanzania lacks Qur’anic mandate, poses constitutional dangers, and is fraught with theological and ethical inconsistencies. As such, it must be rejected not only on legal grounds but on spiritual grounds as well.

Instead of returning to legalism and religious stratification, Muslims are invited to embrace the grace and freedom found in Jesus Christ, who alone offers the righteousness of God apart from the law.

Endnote

“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him may have eternal life.”
—John 3:14-15

Come to Christ and be set free—not only from sin but from legal systems that can never save.

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I REFUSE TO BE A MUSLIM BECAUSE ALLAH WILL ENTER HELL LIKE CREATURES OF SIN

By Dr. Maxwell Shimba
Max Shimba Ministries Org – Tuesday, May 24, 2016

Introduction

In today’s world, there are numerous paths of hope being preached. Eternal joy and Heaven are spoken of everywhere. Yet despite this universal yearning, religions, philosophies, and ideologies diverge greatly in their interpretations of eternal hope. Each tradition claims to hold the truth, believing itself to be the sure foundation of salvation.

Among these divergent beliefs is the Islamic doctrine as articulated in the Quran. Specifically, Surat Maryam 19:71–72 declares:

“There is not one of you but will pass over it [Hell]; this is with your Lord a decree which must be accomplished. Then We shall save those who used to fear Allah and were dutiful to Him, and We shall leave the wrongdoers therein, humbled to their knees.”

This Quranic passage implies that every person, including Muslims, is already predestined to enter Hell. This is claimed to be Allah’s irrevocable judgment, although a promise of eventual salvation is offered to the God-fearing. But this raises a critical theological and moral question: Is this doctrine truly credible or divinely just?

The Quran’s Position on Hell and Divine Judgment

The Quran further supports this idea in Surah Ghafir (40:60):

“And your Lord said: Call upon Me, I will respond to you. Verily! Those who scorn My worship, they will surely enter Hell in humiliation!”

It is alarming that Allah, the supreme being in Islam, states not only that people will be condemned to Hell but that even those who call upon Him can fall into Hell’s torment due to arrogance or misdeeds. If this decree is universal and binding, then all Muslims are effectively doomed from the outset—even while professing to follow Allah.

This forms one of the theological inconsistencies that makes it difficult for me, as a Christian, to embrace a religion whose god has already decreed Hell as the default destiny for all his followers, only to later "rescue" some from within the fire.

Does Allah Literally Enter Hell?

Beyond predestining Muslims for Hell, certain Islamic traditions contain even more startling assertions. In Sahih al-Bukhari, Volume 6, Book 60, Hadith 371, it is reported:

Narrated Anas: The Prophet (ﷺ) said, “People will be thrown into Hell (Jahannam), and it will keep asking, ‘Are there any more (to come)?’ until the Lord of the worlds places His Foot over it. Then it will say, ‘Enough! Enough!’”

This hadith implies that Allah Himself will physically place His Foot into Hell to stop it from demanding more souls. This anthropomorphic portrayal of God raises troubling questions. If Hell remains unfilled until Allah steps into it, where in the Quran or Hadith is it stated that Allah later removes His Foot or exits Hell? This further challenges Islamic notions of transcendence and divine separation from sin and punishment.

The Biblical Contrast: No Entry to Heaven Through Hell

The Christian Scriptures paint a wholly different picture of final judgment. In Luke 16:24, the parable of the rich man and Lazarus illustrates the finality of one’s eternal destination:

“So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’”

This text emphasizes that there is a fixed chasm between Hell and Heaven. No one traverses from the torment of Hell into the joy of Heaven. Unlike the Quran, which implies a temporary punishment followed by salvation, the Bible teaches that judgment is final and irreversible.

Furthermore, Proverbs 16:25 warns:

“There is a way that seems right to a man, but in the end it leads to death.”

This confirms that not all spiritual paths lead to life. Some, even though seemingly moral or religious, end in destruction. In this light, the Islamic path, which begins with the assurance of Hell, contradicts the Christian doctrine of immediate redemption through faith in Christ.

The Christian Way: Jesus Christ as the Only Path to Eternal Life

Why, then, should I, as a Christian, adopt a religion whose divine system begins by condemning its followers to Hell? The Bible gives a better way—a Living Way—in the person of Jesus Christ. In John 14:5–6, Thomas said:

“Lord, we don’t know where you are going, so how can we know the way?”
Jesus answered, “I am the Way and the Truth and the Life. No one comes to the Father except through me.”

In the Christian worldview, Jesus is not just a prophet, but the exclusive mediator of salvation. He is the Way—not through fire, but through grace.

2 Corinthians 4:3–4 further clarifies that many have been spiritually blinded by the "god of this age" (Satan), preventing them from seeing the light of the Gospel:

“Even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers...”

The second step, after recognizing that Jesus is the Way, the Truth, and the Life, is to believe in Him and confess Him:

“If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” – Romans 10:9–10

It is through such faith and confession that one receives legal redemption—taking our share in Christ's atoning work on the Cross.

Final Appeal: Choose Life Through Christ

Many people know of Jesus, and may even speak His name, but have not surrendered their lives to Him. They remain in religious traditions that do not lead to salvation. Matthew 10:32–33 reminds us:

“Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. But whoever disowns me before others, I will disown before my Father in heaven.”

Jesus Christ, the Son of God, is indeed the only Way, Truth, and Life. There is no salvation outside of Him. When you believe in Jesus and obey His Word, you receive peace, eternal life, and joy—not only in this world, but also in the world to come.

Conclusion

These are a few of the many reasons why I reject Islam. It is a system that already condemns its followers to Hell by divine decree. On the other hand, Jesus Christ offers eternal life freely to all who believe in Him. I encourage you to come to Jesus Christ today.

“Today, if you hear His voice, do not harden your hearts.” – Hebrews 3:15

Dr. Maxwell Shimba
Servant of Jesus Christ
Max Shimba Ministries Org

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Muhammad and the Fear of Demonic Influence

Muhammad and the Fear of Demonic Influence: A Critical Analysis of Early Islamic Sources
Max Shimba Ministries Org.
Academic Paper | Dated: Friday, May 13, 2016

Abstract

This paper investigates key Islamic texts and traditions that portray the Prophet Muhammad as expressing fear of demonic manipulation and possession. Drawing from Islamic biographical sources, Hadith literature, and classical Islamic commentary, the study raises theological and epistemological questions concerning prophetic authority and spiritual purity. In particular, this work explores the implications of Muhammad's own statements and early Muslim reactions to his mystical experiences—particularly his encounter in the cave of Hira.

Introduction

The foundation of prophetic legitimacy across Abrahamic traditions is often linked to the divine purity and moral clarity of the prophet’s mind and soul. Any suggestion of spiritual corruption or demonic influence is typically seen as disqualifying. Within Islamic tradition, however, several documented narratives raise concerns over the spiritual integrity of Muhammad, the founder of Islam. In the Swahili Islamic book Wakeze Mtume Wakubwa na Wanawe by Sheikh Abdallah Saleh Farsy, Muhammad is quoted as saying:

“I fear my soul may be played with by devils, corrupting my mind and deceiving me...”¹

This statement was made shortly after Muhammad's initial mystical encounter in the cave of Hira, which preceded his claim to prophethood. The psychological and spiritual struggle he experienced during this period has raised enduring questions: To whom was Muhammad sent as a prophet, and who appointed him?

I. The Biographical Record: Muhammad and Possession

One of the earliest biographies of Muhammad, Sirat Rasul Allah by Ibn Ishaq (d. 768 CE), contains reports suggesting that Muhammad's own kin and acquaintances initially interpreted his cave experience as demonic possession. In one passage, the narrative states:

“If this devil (jinn) that has possessed you cannot be exorcised, we shall seek a healer and use all that we have to cure you. Often, a devil (jinn) possesses a man, but he can be removed.”²

Significantly, the record states that Muhammad listened to this proposal attentively, indicating at minimum an openness to the idea of demonic affliction.

II. The Testimony of the Hadith: Jinn and the Prophet

Further insight is found in Sahih Muslim, one of the six canonical hadith collections in Sunni Islam. In Volume 4, Hadith Number 2814, the Prophet Muhammad makes a striking admission:

“There is none among you with whom is not attached a jinn (devil).”
The companions asked, “Even you, O Messenger of Allah?”
He replied, “Even me. But Allah has helped me against him, so he has submitted, and he commands me only to do good.”³

While the Prophet seeks to reassure his followers by claiming divine control over the jinn attached to him, the acknowledgment that such a being was connected to him at all raises difficult questions. In the Judeo-Christian prophetic tradition, such influence would likely disqualify one's claim to divine communication.

III. Theological Implications

The confession of demonic influence, either feared or admitted, presents a profound challenge to the doctrine of Ismah—the Islamic belief in prophetic infallibility and divine protection from error. No prophet in the Old or New Testament ever confessed to such a condition, nor did they imply being under the influence of supernatural evil. The fact that Muhammad's earliest revelations were associated with fear, suicidal ideation (as reported in other Islamic sources), and confusion adds weight to this concern.⁴

Conclusion

As we reflect on these textual accounts, it becomes necessary to evaluate the reliability and spiritual consistency of Muhammad’s claim to prophethood. His own fears and the reaction of those close to him reveal a foundational uncertainty not seen in the prophetic narratives of other monotheistic faiths. The essential question remains: Has there ever been another prophet in recognized scripture who confessed to being manipulated or possessed by Satan, as Muhammad did?

References

Sheikh Abdallah Saleh Farsy, Wakeze Mtume Wakubwa na Wanawe, pg. 12.
Ibn Ishaq, Sirat Rasul Allah, trans. A. Guillaume as The Life of Muhammad (Oxford University Press, 1955), pp. 132–133.
Sahih Muslim, Book 39, Hadith 6759 (Vol. 4, Hadith No. 2814). See also: Riyad as-Salihin and Musnad Ahmad.
Al-Tabari, The History of al-Tabari, Vol. VI: Muhammad at Mecca, trans. W. M. Watt and M. V. McDonald (SUNY Press, 1988), p. 70. Reports the Prophet's suicidal tendencies after initial revelations.

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