Monday, July 21, 2025

Islam and the End Times: A Biblical and Historical Critique

By Dr. Maxwell Shimba – Shimba Ministries Org

Abstract

This paper critically explores the origins of Islam and its eschatological claims in light of Biblical prophecy. It poses essential questions about the violent nature of certain Islamic doctrines, the confusion within Islamic eschatology, and the identity of the Islamic Messiah—Imam al-Mahdi—as it relates to the figure of the Antichrist in the Bible. Through comparative religious analysis, the study seeks to uncover whether Islamic teachings align with the character of the God revealed in Scripture, and if Islam plays a role in the end-time events foretold in the Bible.

1. Introduction: The Global Quest for Truth

Throughout history, human societies have persistently asked fundamental questions:

Where did the universe come from?
Why does religion often involve suffering and hatred toward non-believers?
Why is there more doctrinal confusion in Islam than in Christianity?
Why does Allah permit the killing of non-believers?
Why is Islam historically spread more through warfare than through love?

These questions have led many scholars and thinkers to scrutinize the origins and character of Islam and its founder, Muhammad.

2. The Origins of Muhammad and His Lineage

Muhammad came from the tribe of Banu Hashim, meaning “sons of Hashim.” According to the Urban Dictionary, the name Hashim can be interpreted as “destroyer.” [Source: UrbanDictionary.com]

Thus, etymologically, Muhammad could be described as a “son of the destroyer.” Presently, many Muslims await the coming of Imam al-Mahdi, whom Islamic sources claim will be from the lineage of Muhammad, making him likewise a “descendant of the destroyer.”

3. Islamic Eschatology and the Coming of Imam al-Mahdi

According to Tirmidhi and Abu Dawud, Muhammad is reported to have said:

“The world will not pass away until a man from among my family, whose name will be my name, rules over the Arabs.”
(Tirmidhi, Sahih, Vol. 9, p.74; Abu Dawud, Sahih, Vol. 5, p.207)

Further Islamic tradition describes Imam al-Mahdi:

“He will have a broad forehead and a prominent nose. He will fill the earth with justice as it had been filled with oppression and tyranny. He will rule for seven years.”
(Abu Dawud, Sahih, Vol. 2, p.208; Fusul al-Muhimma, p.275)

4. The Biblical Parallel: The Antichrist and the Seven-Year Reign

The Bible prophesies of a ruler to come, commonly identified as the Antichrist, who will sign a seven-year covenant of peace, deceiving even the Jewish people.

“He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering.”
(Daniel 9:27)

One "week" (Hebrew: shabua) = 7 days = 7 years (prophetic scale)
Midpoint = 3½ years
Reign = 7 years of deceit, destruction, and global domination

This description aligns with the Islamic belief that Imam al-Mahdi will rule for seven years—a significant eschatological parallel.

5. Islam’s Role in the Last Days According to the Bible

Muslims frequently declare: “Islam will dominate the world.”
While this may occur temporarily, the Bible clearly warns that this dominion will only last for seven years—after which divine judgment will fall.

“Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God…”
(Revelation 20:4)

This verse prophetically describes the beheading of Christians—a form of execution practiced and sanctioned in some Islamic traditions.

6. Key Theological Questions Raised

The following reflective questions arise when comparing Biblical truth to Islamic eschatology:

Who on earth is most offended by the claim that Jesus is God?
Which religion historically and currently practices beheading as punishment for religious dissent?
What will Imam al-Mahdi, when he takes global leadership, do to those who profess Jesus as God?

Jesus warned:
“The time is coming when anyone who kills you will think they are offering a service to God. They will do such things because they have not known the Father or Me.”
(John 16:2-3)

7. Theological Implications and Conclusion

The Bible teaches that in the last days, a deceptive ruler will rise, ushering in a time of persecution and mass executions of believers in Christ. This Antichrist figure shares remarkable similarities with the Islamic Mahdi as described in Hadith literature.

While some denominations such as Seventh-Day Adventists have traditionally associated the Antichrist with the Roman Papacy, the eschatological data within both Islamic and Christian texts strongly point toward Islam's eschatological figure as the likely Antichrist.

Thus, Christians must discern the times and study the true Word of God, so that they are not deceived by doctrines contrary to the Gospel of Christ.

“You shall know the truth, and the truth shall set you free.” (John 8:32)

Bibliography

The Holy Bible, Daniel 9, Revelation 20, John 16
Hadith Sources:
- Sunan Abu Dawud
- Jami’ al-Tirmidhi
- Fusul al-Muhimma
UrbanDictionary.com definition of “Hashim”
Scholarly commentaries on Islamic and Christian eschatology

Does Islam Permit Anal Sex (Tigo)? A Biblical and Qur’anic Ethical and Medical Examination

By Dr. Maxwell Shimba
Max Shimba Ministries Org

Abstract

This article investigates the controversial subject of anal sex (commonly referred to in Swahili as tigo) within Islamic and Christian frameworks. Using both scriptural analysis and medical findings, the study aims to shed light on whether such a practice is condoned in either the Qur’an or the Bible and what implications arise for individuals who engage in it. Particular attention is given to the medical risks for women, the ethical contradictions between Islamic and Christian teachings, and the spiritual consequences of engaging in acts deemed unnatural.

Introduction

A concerned individual named Michael recently posed a troubling dilemma: his Muslim wife, unhappy in their marital intimacy, confessed that she had previously engaged in anal intercourse with a former partner and wished to return to him unless her current husband agreed to fulfill that specific sexual desire. Michael, though not yet a Christian, was aware that his Christian upbringing prohibited such acts. His concern centers around whether Islam truly permits anal sex, and what the Bible and Qur’an say about it.

This article aims to address the following fundamental questions:

Does Islam permit anal intercourse?
What are the health implications of anal sex, particularly for women?
What do the Bible and the Qur’an teach on this issue?
Is there a spiritual or moral consequence for either approving or rejecting the act?

I. Qur'anic Perspective on Anal Intercourse

1. Qur'an 2:222–223

The Qur'an states:

“They ask you concerning menstruation. Say: It is a harm, so keep away from women during menstruation... Your wives are a tilth for you, so go to your tilth when and how you will...”
(Qur'an 2:222–223)

While this passage appears metaphorical, various Islamic scholars and Hadiths have interpreted the phrase “go to your tilth as you will” as permitting various forms of sexual expression. However, the interpretation is contested.

2. Classical Islamic Interpretations

According to Ad-Durr al-Manthur (vol. 1, p. 474) and Fath al-Bari (vol. 8, pp. 38–39), a narration by Naafi reports that Abdullah ibn Umar believed this verse referred to anal intercourse. This view has stirred debate within the Islamic world, with some scholars accepting it and others strictly condemning it as haram (forbidden).

II. Christian (Biblical) Perspective

The Bible speaks clearly against unnatural sexual acts, not only between men and animals but also acts deviating from natural intercourse between husband and wife.

1. Leviticus 20:13–16

“If a man lies with a male as with a woman, both of them have committed an abomination... If a man marries a woman and her mother, it is depravity... If a man has sexual relations with an animal, he must be put to death...”

These scriptures reveal that unnatural sexual acts, including same-sex relations and bestiality, are considered abominations before God. Although not explicitly addressing anal sex within marriage, the broader biblical ethic upholds sexual purity and natural order as defined in Genesis (2:24).

III. Medical and Psychological Implications

Medical researchers have raised several concerns about anal intercourse, particularly for women:

1. Damage During Childbirth

Women who regularly engage in anal sex may experience weakened anal sphincter muscles, resulting in incontinence during labor.

2. Increased Risk of Colon Cancer

Persistent trauma and irritation of the rectal area can lead to chronic inflammation, increasing the risk of colon cancer.

3. Loss of Sphincter Control

With age and repeated exposure, women may lose control over bowel movements due to weakened sphincter muscles.

4. Death of the Child During Labor

Due to misaligned pressure and anatomy disruption, a child’s oxygen flow may be cut during birth as a result of a mother’s damaged pelvic muscles.

These risks highlight why many women—especially those who report having experienced this practice in Islamic-majority settings—suffer long-term physical and psychological harm.

IV. Ethical and Spiritual Considerations

The Bible teaches that:

“My people are destroyed for lack of knowledge.” (Hosea 4:6)
“You are in error because you do not know the Scriptures or the power of God.” (Matthew 22:29)

From a Christian worldview, sexual behavior is not merely physical but deeply spiritual. Acts against natural design violate the Creator’s intention and bring both physical and spiritual consequences. Thus, if a holy book permits practices that result in moral decay and physical damage, its divine origin must be questioned.

V. Comparative Theological Reflection

Scripture	Permits Anal Intercourse?	Spiritual Verdict
Qur’an	Interpreted by some as Yes	Ethically ambiguous
Bible	No (Implicitly and morally)	Explicitly condemned

Given the contradictory positions, one must ask: Can a divine book contradict the natural, physical, and moral order established by the Creator? If so, can such a book genuinely be from the true and holy God?

Conclusion

Anal sex (Tigo) is both physically harmful and spiritually destructive. The Qur’an, through some interpretations, permits it, leading to widespread normalization among certain groups. The Bible, on the other hand, upholds the sanctity and naturalness of sexual intimacy within marriage, warning against deviations.

Final Appeal
To all who desire truth, health, and spiritual clarity: Seek Jesus, the Way, the Truth, and the Life. (John 14:6)

Recommendations

For Christians: Do not compromise spiritual convictions for the sake of physical intimacy.
For Muslims: Reexamine your scriptures and consult the Bible as the final authority of divine morality.
For all: Let us uphold both physical health and spiritual integrity in our relationships.

Contact & Ministry
Max Shimba Ministries Org
Proclaiming the Truth in Love and Boldness
[Visit us for more: www.maxshimbaministries.org]

Moral Integrity and Historical Narratives

Title: Moral Integrity and Historical Narratives: A Critical Examination of Aisha bint Abi Bakr in Early Islam

Author: Dr. Maxwell Shimba
Institution: Max Shimba Ministries Org
Correspondence: info@maxshimbaministries.org

Abstract

This article critically examines the moral character of Aisha bint Abi Bakr—one of the wives of Prophet Muhammad—based on early Islamic sources. Despite being revered in Islamic tradition as the “Mother of the Believers,” this study interrogates her portrayal in Hadith literature, especially focusing on her early marriage, controversial behaviors, and the “Incident of Ifk” (accusation of adultery). The piece argues that these narratives raise profound ethical and theological concerns when measured against contemporary moral standards. Finally, it contrasts Islamic teachings with the Christian understanding of moral integrity as exemplified in the life and teachings of Jesus Christ.

1. Introduction

In Islamic history and tradition, Aisha bint Abi Bakr holds an esteemed place as one of the Prophet Muhammad’s wives and a significant narrator of Hadith. Referred to as “Umm al-Mu’minin” (Mother of the Believers), her life and character continue to influence Islamic jurisprudence and gender roles. However, critical analyses of Islamic sources reveal troubling narratives that warrant scholarly scrutiny.

2. Reverence in Islam: The Elevated Status of Aisha

Muslims revere Aisha not only as the Prophet’s wife but also as the daughter of Abu Bakr, the first Caliph. Hadiths from Sahih al-Bukhari and Sahih Muslim record the Prophet’s deep affection for Aisha. For instance:

“Who is the most beloved person to you, O Messenger of Allah?” He said, “Aisha.” Then he asked, “And among the men?” He said, “Her father.” – (Bukhari)

Islamic traditions also assert that Aisha was exonerated from accusations of adultery through divine revelation from the seventh heaven (Surah An-Nur 24:11–26), confirming her purity.

3. The Marriage Controversy

Aisha’s marriage to Muhammad has sparked moral and academic debate. According to Sahih Bukhari (Vol. 7, Book 62, Hadith 88) and Sahih Muslim (Book 8, Hadith 3309–3311), Aisha was married to Muhammad at age six and the marriage consummated when she was nine.

“The Prophet married me when I was six years old, and consummated the marriage when I was nine.” – Aisha (Bukhari)

The psychological, social, and moral implications of this marriage have led to considerable debate. Critics argue that this relationship reflects a moral dissonance when viewed through a modern ethical lens, especially considering the age of the bride and the authority of the groom.

4. Questionable Behaviors and Public Appearances

Hadiths also depict scenes where Aisha, still a child, observed Abyssinian men dancing in the mosque courtyard while being shielded under the Prophet's garment.

“I kept watching them until I was satisfied and turned away.” – (Bukhari Vol. 7, Book 62, Hadith 163)

This narrative raises questions about Aisha’s psychological and social development. How could a child of nine, not yet having reached puberty, express interest in such entertainment? Some argue that this reflects early exposure to adult dynamics, potentially compromising childhood innocence.

5. The Incident of Ifk (Adultery Accusation)

A central controversy surrounding Aisha is the "Ifk Incident", narrated in early Islamic sources like Ibn Hisham and Ibn Ishaq, where Aisha was accused of committing adultery with Safwan ibn al-Mu'attal.

The Prophet, distressed by the scandal, sent Aisha back to her parents. Although Surah An-Nur later declared her innocence, the initial public reaction in Medina—including suspicions from companions like Ali ibn Abi Talib—raises ethical concerns regarding the Prophet’s judgment and the broader communal suspicion.

6. Jealousy and Insecurity in the Prophet's Household

Hadith literature records Aisha expressing jealousy towards Khadijah, Muhammad’s first wife, despite Khadijah having died before Aisha joined the household:

“Why do you keep remembering that old woman with red gums?” – Aisha (Bukhari Vol. 5, Book 58, Hadith 168)

Such statements reflect emotional immaturity and possible insecurity, further complicating her image as a moral exemplar and religious authority.

7. Critical Reflections

Given these documented incidents—from early marriage to jealousy, public dancing, and a major accusation of adultery—questions arise: Can Aisha be considered a moral authority and role model for Muslim women?

Moreover, if the Prophet's household was marked by jealousy, rivalry, and scandal, can Muhammad be upheld as the model of family and spiritual leadership?

8. A Christian Contrast: The Way, the Truth, and the Life

In contrast, Christianity presents Jesus Christ as the ultimate moral exemplar. In John 14:6, Jesus states:

“I am the way, the truth, and the life. No one comes to the Father except through Me.”

This declaration offers:

A singular moral path based on love, purity, and righteousness.
Eternal life found only in divine truth—not human traditions marred by questionable ethics.

Christianity emphasizes spiritual rebirth, moral transformation, and a standard of holiness unattainable through legalism or flawed human examples.

9. Conclusion

While Islamic tradition venerates Aisha and Muhammad, critical historical and textual analysis reveals a more complex and morally troubling narrative. From the early marriage to scandals and household tensions, these accounts raise doubts about their moral credibility.

Only Jesus Christ—untainted by sin, fully divine and fully human—offers a reliable and holy path to God.

“Reflect. Question. Take Action. Come to Jesus.”

References

Sahih Bukhari, various Hadith collections.
Sahih Muslim, various Hadith numbers.
Ibn Hisham, Sirat Rasul Allah.
Ibn Ishaq, Life of Muhammad (translated by A. Guillaume).
The Holy Bible, John 14:6 (New King James Version).
The Holy Qur’an, Surah An-Nur 24:11–26.

The Alleged “Enemy of Jibril”: A Critical Examination of Quran 2:97 and the Origin of the Quran in Islamic Thought

Title: The Alleged “Enemy of Jibril”: A Critical Examination of Quran 2:97 and the Origin of the Quran in Islamic Thought

By Dr. Maxwell Shimba

Abstract:

This scholarly article critically examines the claim that the "enemy of Jibril (Gabriel)" is the actual source of the Quranic revelation given to Muhammad. Rooted in Quran 2:97, this theory is often hidden or downplayed by Islamic clerics, especially in their teachings to Muslim youth. Through exegetical analysis, theological evaluation, and comparative textual study, this article seeks to explore whether the Quran itself supports or contradicts the idea that Jibril (Gabriel) was truly the messenger of divine revelation—or whether another spiritual force masquerading as Gabriel delivered the Quran.

Introduction:

The Quran is traditionally believed by Muslims to be the literal word of Allah, revealed to the Prophet Muhammad by the angel Jibril (Gabriel). However, certain Quranic verses, particularly Quran 2:97, have raised questions regarding the true nature of this revelation and whether Islamic tradition has suppressed alternative readings or interpretations. This article addresses the controversial argument that the true enemy of divine truth posed as Jibril, deceiving Muhammad and giving rise to the Quran.

Quran 2:97 – Literal Translation and Classical Interpretation:

Quran 2:97 (Sahih International):
“Say, 'Whoever is an enemy to Gabriel—it is [none but] he who has brought it [i.e., the Quran] down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.’”

This verse is a response to the Jewish tribes of Medina who, according to Islamic sources (e.g., Tafsir Ibn Kathir), rejected Gabriel because they believed he was a bringer of war, unlike Michael, who was associated with mercy.

Key Observations:

Gabriel is described as the conveyor of the Quran.
The verse assumes someone is an enemy of Gabriel.
This opens up theological space: Can Gabriel be opposed? And could another spirit impersonate him?

Theological Dilemma: Can an Angel of God Be Rejected or Misidentified?

If Jibril is an angel of Allah and the bearer of divine truth, how can someone legitimately be his "enemy"? In biblical and Jewish thought, angels of God are holy, and hostility toward them is equivalent to hostility toward God (cf. Zechariah 3:1, where Satan accuses Joshua before the angel of the Lord).

Could it be that Quran 2:97 subtly reveals that the spirit whom Muhammad encountered may not have been the true Gabriel? Could it be a counterfeit angel, akin to Paul’s warning in 2 Corinthians 11:14:
“And no wonder, for even Satan disguises himself as an angel of light.”

Early Islamic Sources: Muhammad's Fear of Demonic Possession

Islamic historiography provides support for this line of questioning:

Sahih Bukhari, Vol. 9, Book 87, Hadith 111:
Muhammad initially feared he was possessed by a jinn (evil spirit) after his first encounter with the angel in the cave of Hira.
He contemplated suicide, thinking the presence was demonic—not angelic.

Why would a true prophet fear divine revelation?
Unless, perhaps, the spirit he encountered bore not the peace of God but the confusion of deception.

The “Enemy of Gabriel” as a Masked Deceiver?

In theological perspective, particularly from Christian and Jewish traditions, an enemy of Gabriel cannot be human only—it may be spiritual. If Gabriel is a divine messenger, then his "enemy" could be Satan, who opposes all of God's messengers.

Thus, if Quran 2:97 mentions an enemy of Gabriel, it may be a spiritual force in opposition to the divine Gabriel—and yet cunning enough to pose as Gabriel to deceive.

Could it be that this “enemy” took Gabriel’s form and brought the Quran, deceiving Muhammad, who was initially unsure of the encounter’s authenticity?

This would explain:

Why Muhammad doubted the experience.
Why the Quran contradicts previous revelations (Torah and Gospel).
Why the content of the Quran glorifies war, misogyny, and deception—traits alien to biblical revelation.

Scholarly Silence and Islamic Clerical Suppression

In modern Islamic education:

Critical verses like 2:97 are not emphasized in their theological depth.
Youth are told what to believe, not encouraged to read and question.
Commentaries (tafsir) often deflect attention from the spiritual implications of the text.

This has led to an intellectual stagnation where alternate readings of verses like Quran 2:97 are actively suppressed. The fear is that deeper investigation might lead to the conclusion that the Quran is a spiritual counterfeit.

Conclusion:

Quran 2:97 may unintentionally reveal more than traditional Islamic scholars admit. The mention of an "enemy to Gabriel" is not just a throwaway phrase—it is the key to understanding a deeper spiritual battle over the source of the Quran. When coupled with Muhammad’s initial fear of possession, and Paul's warning about Satan masquerading as an angel of light, a compelling theological case arises:

The enemy of Gabriel may have been the actual source of the Quran—deceiving Muhammad, claiming to be Gabriel, and thereby leading millions into theological darkness.

This claim demands deeper scholarly and theological reflection, especially among Muslims who seek the truth. For seekers of light, this verse may be the very doorway to discovering the spiritual conflict behind Islam’s origin.

References:

The Quran, Surah Al-Baqarah 2:97
Sahih Bukhari, Hadith 87:111
Tafsir Ibn Kathir – Commentary on 2:97
2 Corinthians 11:14 (New Testament)
Zechariah 3:1 (Old Testament)
Samuel M. Zwemer, The Origin of the Quran
Jay Smith, Unveiling Islam: The Story Behind the Text
John of Damascus, On Heresies

Questioning the Authenticity of the Quran and the Prophethood of Muhammad

Title: Questioning the Authenticity of the Quran and the Prophethood of Muhammad: An Academic Inquiry into the Role of Jibril and His Alleged Enemy

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

The foundational claim of Islam is that the Quran is the verbatim word of Allah, revealed to the Prophet Muhammad via the angel Jibril (Gabriel). However, emerging critical studies—textual, theological, and historical—raise questions regarding the authenticity and reliability of such claims. This article examines Quran 2:97 in light of the concept of the “enemy of Jibril” and investigates the possibility that deceptive spiritual entities may have infiltrated Muhammad’s prophetic experiences. This analysis engages Quranic verses, Hadith literature, and classical Islamic sources while integrating Christian theological frameworks to assess the plausibility of divine versus deceptive revelation.

1. Introduction

The Quran makes bold claims about its divine origin, stating repeatedly that it is the “Word of Allah” (Quran 6:19, 10:37, 45:6). Muslims believe that Jibril (Gabriel) delivered the entire Quran to Muhammad over a 23-year period. However, an under-examined but critical verse in the Quran—Surah Al-Baqarah 2:97—mentions that there are individuals who are "enemies of Jibril." The implications of this are far-reaching: Could Jibril have been impersonated? Could deceptive revelation have occurred? Did Muhammad himself differentiate between authentic and counterfeit spiritual visitations?

2. Textual Analysis of Quran 2:97

"Say, whoever is an enemy to Gabriel—it is [none but] he who has brought it [i.e., the Qur'an] down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it..." (Quran 2:97)

The verse is often interpreted as a response to Jewish or other tribes who denied Jibril’s authority. However, the existence of an “enemy” of Jibril implies opposition to the transmission of divine revelation. It is theologically reasonable to ask:

Could this enemy be spiritual in nature?
Could a spiritual deceiver have masqueraded as Jibril?

Classical exegetes like Al-Tabari and Ibn Kathir ignore this possibility, yet such neglect reveals a significant gap in critical exegesis.

3. Was Muhammad Deceived by a Spirit Masquerading as Jibril?

One of the most controversial accounts in early Islamic tradition is the episode of the Satanic Verses—reported in Ibn Ishaq, Al-Tabari, and others, where Muhammad allegedly recited verses praising the pagan goddesses Al-Lat, Al-Uzza, and Manat. These verses were later abrogated and replaced, with the claim that Satan "interjected" them (see Quran 22:52):

"Never did We send a messenger or a prophet before you but when he recited the message, Satan cast into his recitation..."

This verse not only confirms satanic interference in prophetic messages, but it also leaves open the door for a misidentification of spirits. If Satan can cast words into the mouth of a prophet, could he also impersonate the medium of transmission—Jibril?

4. Was the Enemy of Jibril Wearing the "Form" of Jibril?

The Hadith literature reveals that Jibril often came in various forms, including the form of a man with black hair and white garments (Sahih Muslim, Book of Faith). This anthropomorphic presentation invites the possibility that another spiritual entity could mimic Jibril’s form.

In 2 Corinthians 11:14, Paul warns:

"Even Satan disguises himself as an angel of light."

If Muhammad was unaware of this theological danger, the question arises: Was he equipped to discern the real Jibril from a deceptive imposter?

5. The Identity of the Enemy of Jibril

Who, then, is this “enemy of Jibril”? Islamic sources vaguely reference Jewish antagonists, but a spiritual reading suggests a deeper force—Satan himself, or his demonic agents, opposing and potentially intervening in divine communication. Theologically, this enemy could have:

Introduced errors into Muhammad’s recitation.
Masqueraded as Jibril in key revelations.
Influenced controversial verses (e.g., violence, sexual rewards in Paradise, abrogation of earlier scriptures).

6. Muhammad’s Silence on the Enemy of Jibril

Notably, Muhammad never explicitly warned his followers about the potential deception of spirits—a critical omission when compared to Biblical prophets who emphasized testing spirits (1 John 4:1). The absence of any criteria for validating angelic revelation further undermines the trustworthiness of Muhammad’s experience.

7. Implications for the Authenticity of the Quran

If Muhammad could not definitively distinguish between Jibril and a deceptive spirit, several troubling consequences arise:

The Quran may contain verses not from God.
Theological contradictions (e.g., Quran 4:157 vs. history of crucifixion) may stem from confusion.
The legitimacy of Muhammad’s entire prophethood is under question.

The claim that the Quran is perfectly preserved loses force if any part of it was delivered under deception.

8. Conclusion

The figure of the “enemy of Jibril” in Quran 2:97, when read critically, opens a theological and epistemological crisis for Islam. If satanic forces could interfere, impersonate, or manipulate revelation—as affirmed by Quran 22:52 and the Satanic Verses tradition—then the door is wide open to doubt the authenticity of the Quran. Furthermore, Muhammad’s own inability to detect and expose the enemy of Jibril severely undermines his credibility as a prophet.

Until Islamic scholarship addresses these critical concerns honestly, the Quran’s divine claim remains academically and spiritually questionable.

Author: Dr. Maxwell Shimba
President and Senior Scholar, Shimba Theological Institute
Specialist in Comparative Theology, Prophetic Criticism, and Qur’anic Analysis

Jesus in the Old Testament: A Scholarly and Biblical Reflection

Introduction

The Bible is a unified story that reveals God’s redemptive plan for humanity. Central to this narrative is Jesus Christ. While the New Testament explicitly introduces Jesus, the Old Testament anticipates and foreshadows Him in many profound ways. Jesus is not an afterthought in the biblical narrative; rather, He is its very foundation, present from the beginning and throughout the Scriptures.

Jesus' Own Testimony About the Old Testament

Jesus Himself declared that the Old Testament Scriptures testify about Him. During His earthly ministry, He confronted religious leaders who studied the Hebrew Scriptures with diligence but missed their central message—Jesus Himself.

In John 5:39–40, 46, Jesus says:

"You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life... If you believed Moses, you would believe me, for he wrote about me."

Here, Jesus affirms that Moses, the author of the Torah, pointed forward to Him. He also indicates that the life-giving message of Scripture is fulfilled in Himself.

Jesus Fulfills Old Testament Prophecy

Throughout His life, death, and resurrection, Jesus fulfilled over 300 specific prophecies found in the Old Testament. These include:

His virgin birth — Isaiah 7:14
His mission to the brokenhearted — Isaiah 61:1
His atoning death — Isaiah 53
His crucifixion experience — Psalm 22

For instance, prior to His crucifixion, Jesus quoted Isaiah 53:12, applying it directly to Himself:

"It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me." (Luke 22:37)

After His resurrection, on the road to Emmaus, Jesus taught two of His disciples how the entire Old Testament—from the Law of Moses through the Prophets—was pointing to His suffering, death, and glory.

Luke 24:25–27 records:

"Beginning with Moses and all the Prophets, He explained to them what was said in all the Scriptures concerning Himself."

Theophanies: Appearances of God in Human Form

A common objection to the divinity of Jesus is that "God is not a man" (Numbers 23:19), and that God does not change (Malachi 3:6). While these are true regarding God's eternal nature, they do not preclude God from revealing Himself in human form temporarily—nor from entering the world through the Incarnation for redemptive purposes.

In the Old Testament, there are several appearances of God in human form, known as theophanies or Christophanies. These are pre-incarnate appearances of Christ—God manifesting in human form before the birth of Jesus in Bethlehem.

1. God Appears to Abraham (Genesis 18)

The Lord (Yahweh) appeared to Abraham by the oaks of Mamre in the form of a man. Abraham recognized the divine nature of his visitor and bowed in reverence.

2. God Wrestles with Jacob (Genesis 32:24–30)

Jacob wrestled with a “man” until dawn and afterward declared, “I have seen God face to face, and yet my life was spared.” This mysterious figure is commonly understood as a pre-incarnate Christ.

3. God Appears to Samson’s Parents (Judges 13)

The “angel of the Lord” appeared to Manoah and his wife. This angel is distinguished from other angelic beings by accepting worship and speaking as God Himself. Manoah declared, “We shall surely die, for we have seen God!”

These episodes demonstrate that while God is not a man in essence, He has chosen to reveal Himself in human form for specific purposes. These appearances foreshadow the ultimate self-revelation of God in the person of Jesus Christ.

The Incarnation of Jesus Christ

The Incarnation is the act of the eternal Son of God taking on human nature. This is not a contradiction of God’s nature, but a mystery of divine humility and love. The apostle Paul describes this in Galatians 4:4–5:

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those under the law.”

The Incarnation was necessary for two reasons:

1. To Fulfill the Law on Our Behalf

As human beings, we have failed to meet God’s perfect standard. Jesus lived a sinless life and fulfilled the Law completely (Matthew 5:17). By doing so, He became our perfect representative.

2. To Shed Blood for the Forgiveness of Sins

The Law required a blood sacrifice for the forgiveness of sin (Hebrews 9:22). Therefore, Jesus had to possess a real human body. Hebrews 10:5 explains:

“When Christ came into the world, he said: ‘Sacrifice and offering you did not desire, but a body you prepared for me.’”

Through His death on the cross, Jesus bore the sins of the world and secured redemption for all who believe in Him.

Jesus’ Role in God’s Eternal Plan

Jesus did not merely appear on the scene during the New Testament. According to John 1:1–3, He was present in the beginning and involved in creation:

“In the beginning was the Word, and the Word was with God, and the Word was God... Through Him all things were made.”

The entire Bible—Old and New Testaments—is a Christ-centered narrative. The Law, the Prophets, the Writings, and the Psalms all anticipate the coming of the Messiah who would save humanity.

Responding to God's Love in Christ

The Bible’s central message is that although all have sinned and fallen short of God’s glory (Romans 3:23), God has demonstrated His love by sending Christ to die for sinners (Romans 5:8). The gift of salvation—eternal life through Jesus—is freely offered to all (Romans 6:23).

Paul affirms in Romans 10:9:

“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.”

Conclusion

The Old Testament is not merely a backdrop to the life of Jesus—it is a profound testimony of God’s plan, pointing forward to Him in types, shadows, prophecies, and direct appearances. Jesus is the fulfillment of the Law and the Prophets. He is the living Word who became flesh to bring redemption to the world. The Incarnation was not a divine improvisation but the climax of God’s eternal redemptive plan. Recognizing Jesus in the Old Testament enriches our understanding of the whole Bible and deepens our faith in God’s unchanging love.

Title: The Origin of the Paper Qur'an: A Critical Reflection on Qur’an 6:7 and the Accusation of Sorcery

By Max Shimba Ministries Org

Abstract

This paper explores the theological implications of Qur’an 6:7, which presents a hypothetical situation wherein God sends down a physical book on parchment to the Prophet Muhammad. Despite such tangible evidence, the Qur’an states that disbelievers would still accuse the revelation of being "clear sorcery." This passage raises critical questions about the origin, function, and reception of the written Qur’an (the paper Qur’an) and the possibility that its physical form may, in some interpretations, be associated with mystical or magical connotations. We reflect on the implications of this verse from both Islamic and biblical perspectives and question whether the paper Qur’an, as used and perceived today, aligns with divine intention—or has become a medium of misunderstanding and superstition.

1. Introduction

The Qur’an, revered by Muslims as the literal word of God revealed to Prophet Muhammad, is believed to have been delivered orally over a period of 23 years. However, after the Prophet’s death, the oral recitations were compiled into a written form—what we now call the Mus-haf, or the paper Qur’an.

In Surah Al-An‘am 6:7, the Qur’an makes a provocative statement:

"And even if We had sent down to you (O Muhammad) a book written on parchment, and they touched it with their hands, the disbelievers would have said, 'This is nothing but obvious sorcery.'" — Qur’an 6:7

This verse invites an inquiry: Where did the modern paper Qur’an originate from, and why does the Qur’an anticipate that its physical form might be called sorcery?

2. Translation of the Original Swahili Statement

Swahili Original:

QURAN YA KARATASI IMETOKA WAPI?
KUMBE QURAN YA KARATASI NI UCHAWI.
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ
[Surah Al-An‘am: 7]
Na lau tungeli kuteremshia kitabu cha karatasi, wakakigusa kwa mikono yao, wangeli sema walio kufuru: Haya si chochote ila ni uchawi dhaahiri.
Hii Quran ya kitabu chenye karatasi imetoka wapi?
Hakika Quran ya karatasi ni uchawi.

English Translation:

Where did the paper Qur’an come from?
So then, the Qur’an in paper form is sorcery.
“And had We sent down to you (O Muhammad) a book written on parchment, and they touched it with their hands, those who disbelieved would have said, ‘This is nothing but clear sorcery.’” — [Surah Al-An‘am 6:7]
Where did this paper version of the Qur’an originate?
Indeed, the Qur’an in paper form is sorcery.

3. Textual and Theological Analysis

The verse in question anticipates human skepticism and suggests that even the clearest, tangible form of divine revelation would still be rejected by unbelievers. This raises a theological paradox: If God foresaw that a written, touchable scripture would be dismissed as sorcery, why did Islam later adopt and canonize such a physical format?

The Arabic phrase kitāban fī qirṭās (a book on parchment) implies a visible, physical document, as opposed to the original oral revelation.
The term siḥr mubīn (clear magic) reflects the reaction of hardened hearts, not the nature of the message—but the association between scripture and sorcery remains troubling in interpretation.

4. Historical Shift: From Oral Revelation to Written Text

Initially, the Qur’an was transmitted orally through memorization (ḥifẓ). It was only compiled into a written manuscript during the caliphate of Abu Bakr and standardized by Caliph Uthman. This raises an important question: Is the written Qur’an an inspired format, or a human convenience prone to misinterpretation?

Furthermore, the use of the paper Qur’an in talismans, amulets, and ritual healing in various cultures reinforces the original fear: has the Qur’an, in its physical form, been transformed into an object of superstition or magical belief—exactly as the Qur’an warned?

5. Comparative Reflection: Scripture and Superstition

In the Bible, God’s Word was given both orally (e.g., prophets) and in written form (e.g., tablets, scrolls), but it always pointed to transformation of the heart, not magical outcomes. Jesus condemned those who sought signs and wonders (Matthew 12:39) instead of repentance.

In contrast, Islamic reverence for the physical Qur’an has, in some settings, overshadowed the call to spiritual obedience. The physical book is sometimes treated as a sacred object, even when not read or understood. This can lead to bibliolatry (worship of the book) rather than true devotion to God.

6. Conclusion

Qur’an 6:7 provides a powerful warning: the medium of revelation does not guarantee belief. Tangibility is not the answer to disbelief. Ironically, the modern printed Qur’an, treated by some with superstitious reverence or used in magical practices, may fulfill the very criticism leveled by the disbelievers in the verse.

Thus, it is right to ask: where did the paper Qur’an come from—and what has it become?

If it leads to faith and truth, it is a vessel of God's word.
If it becomes a tool of fear, talismanic ritual, or blind reverence, then it has become, as the verse says, “nothing but manifest sorcery.”

Shalom,
Max Shimba Ministries Org

IS THE INJEEL CORRUPTED? AN INVESTIGATION Part 1 of 7

IS THE INJEEL CORRUPTED? AN INVESTIGATION
Part 1 of 7 – Introduction
By Dr. Maxwell Shimba | Shimba Theological Institute

Introduction

As-salāmu ʿalaykum to my respected Muslim brothers and sisters, Christian readers, and all seekers of truth. This academic series endeavors to carefully and critically examine a significant theological claim prevalent in Islamic tradition—that the Injeel (Arabic: الإنجيل), commonly understood as the Gospel or New Testament, has been corrupted (taḥrīf, تحريف). This claim, if true, carries profound implications not only for Christian theology but also for interfaith understanding between Muslims and Christians. If false, however, then it compels a reevaluation of commonly held assumptions and doctrines about the scriptures prior to the Qur'an.

We therefore invite readers of all backgrounds and beliefs to approach this study with an open mind, intellectual curiosity, and a shared commitment to truth and historical integrity.

What Is the Injeel?

The term Injeel originates from the Arabic الإنجيل, which is etymologically derived from the Greek word euangelion (εὐαγγέλιον), meaning “good news” or “glad tidings.” This term was already in use by Arab Christians in the pre-Islamic era, referring to the message of Jesus the Messiah (ʿĪsā al-Masīḥ, عيسى المسيح) as preserved in the canonical New Testament writings.

The Injeel, in Christian theological context, is not a single book revealed to Jesus word-for-word (as often assumed in Islamic doctrine), but rather the eyewitness testimonies of Jesus’ life, teachings, crucifixion, and resurrection as recorded by His disciples and earliest followers under divine inspiration. These include the four canonical Gospels—Matthew, Mark, Luke, and John—as well as the writings of the apostles that form the foundation of the New Covenant inaugurated by Christ.

The Islamic Mandate to Believe in Previous Scriptures

The Qur’an instructs its followers to believe in the previous revelations: the Tawrat (Torah), the Zabur (Psalms), and the Injeel (Gospel), among others. Numerous verses emphasize the divine origin of these scriptures. For example, Surah Al-Ma’idah (5:46) says:

"And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light..."
(Qur’an 5:46, Sahih International)

Surah Al-Imran (3:3) similarly affirms:

"He has sent down upon you the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel."
(Qur’an 3:3)

These verses assert not only that God revealed the Gospel, but that it contained “guidance and light”—a clear endorsement of its divine authority.

Yet, despite these affirmations, many Muslims refrain from reading or consulting the New Testament, on the grounds that it has allegedly been altered or corrupted. This belief stems from the doctrine of taḥrīf, which holds that previous scriptures were either misinterpreted, misrepresented, or deliberately changed over time by human hands.

The Doctrine of Taḥrīf (تحريف)

The Islamic concept of taḥrīf can be classified into different interpretations by classical Muslim scholars:

Taḥrīf al-lafẓī – corruption of the actual text.
Taḥrīf al-maʿnawī – distortion of the meaning or interpretation.
Taḥrīf al-nasḫ – abrogation of earlier scriptures by subsequent revelations.

Over time, many Islamic scholars argued that the Jews and Christians altered the original messages of God either by editing the texts themselves (textual corruption) or by distorting their meanings (interpretive corruption). Consequently, it is claimed that God sent the Qur’an as the final, preserved, and incorruptible revelation to correct these distortions.

However, this doctrinal development raises a series of important theological, historical, and logical questions, which form the basis of this investigation. If God truly revealed the Torah, the Psalms, and the Gospel, and commanded believers to follow them, would He then allow His Word to be lost or irretrievably corrupted before the final revelation? And if so, does this not undermine the reliability of any divine scripture, including the Qur’an?

Purpose and Scope of This Study

In this seven-part academic series, we will undertake a thorough investigation into the question: Is the Injeel corrupted? This inquiry will not be polemical, but scholarly and respectful, relying on classical sources, scriptural analysis, historical evidence, and rational inquiry. The goal is not to win arguments, but to seek truth in the light of divine revelation, history, and reason.

The study will be divided into the following parts:

Introduction – Defining terms and framing the issue. (You are here.)
What Does the Qur’an Say About the Injeel?
What Did the Prophet Muhammad (PBUH) and Early Muslims Say About the Injeel?
What Is the Historical Evidence for or Against Corruption?
What Do Christian and Jewish Sources Say About Their Scriptures?
Logical and Theological Analysis of the Doctrine of Taḥrīf
Conclusion: Is the Injeel Corrupted? A Balanced Assessment

Throughout this journey, we will also compare scriptural teachings from the Qur’an, the Bible, and other historical documents. The purpose is to clarify misunderstandings, correct misrepresentations, and build bridges of understanding across faiths.

A Call to Honest Inquiry

Finally, I urge every reader—Muslim, Christian, or otherwise—to approach this study not with defensiveness, but with humility and courage. If the Injeel is indeed the Word of God, preserved and attested to by history and by the very Qur’an that affirms it, then it deserves to be read, studied, and honored. And if questions remain, let us confront them with integrity and mutual respect.

Let the words of the Qur’an guide our attitude as we investigate:

"Say, 'Bring your proof if you are truthful.'" (Qur’an 2:111)

Let us therefore bring our proofs, examine them, and seek the truth together.

Coming Next: What Does the Qur’an Say About the Injeel?

Dr. Maxwell Shimba
Shimba Theological Institute

IS THE INJEEL CORRUPTED? AN INVESTIGATION Part 2 of 7

IS THE INJEEL CORRUPTED? AN INVESTIGATION

Part 2 of 7 – What Does the Qur’an Say About the Injeel?

By Dr. Maxwell Shimba | Shimba Theological Institute

1. The Qur’an as the Final Confirmation

The Qur’an emphatically positions itself as a confirmation (muṣaddiq) of prior scriptures—and by explicit naming includes both the Torah (Tawrat) and the Injeel (English: Gospel):

“He has sent down upon you the Book in truth, confirming what went before it. And He revealed the Torah and the Gospel…” (Q. 3:3) (My Islam)

This verse asserts two key points:

The Qur’an recognizes the divine origin of both Torah and Injeel.
It confirms their foundational role in guiding humanity.

Thus, the Qur’an does not treat these scriptures as mere human traditions. It honours them as divine revelations, preserved well enough to remain relevant at Muhammad’s time.

2. The Graphic Language of “Guidance” and “Light”

Surah 5 (verses 46–47) uses powerful metaphorical language to describe the Gospel:

“And We sent, following their footsteps, Jesus… We sent him the Gospel; therein was guidance and light… Let the people of the Gospel judge by what Allah has revealed therein…” (No Cousins Left, The Last Dialogue)

Here we note:

The Gospel is explicitly portrayed as a source of guidance and light—an illumination comparable to the Torah.
Christians (Ahl al-Injīl) are urged to apply their scripture as an authoritative standard.

These descriptions affirm its role as divine revelation, not as mere inspirational writings or theology crafted post facto.

3. A Call to Christians: Judge by Your Scripture

Crucially, Q. 5:47 commands:

“Let the people of the Gospel judge by what Allah has revealed therein, and whoever does not judge by what Allah has revealed—they are the defiantly disobedient.”

This charge implies recognition of a readily accessible, authoritative Christian scripture, still intact and legitimate during the Prophet Muhammad’s lifetime. If it was lost, missing, or silent, this divine injunction would lack substance—and it would be incongruous for the Qur’an to issue such a call.

4. No Differentiation Among Divine Scriptures

In Surah 3:84, the Qur’an commands believers:

“We believe in God and that which was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which was given to Moses and Jesus and the prophets from their Lord; we make no distinction between any of them…” (No Cousins Left, Answering Islam)

Key observations:

Belief in divine books is required across all prophetic traditions.
There is no hierarchical ranking, implying that the Injeel holds equal weight to other canonical scriptures.

This highlights the Qur’an’s own appraisal of its predecessors, suggesting their continued integrity and spiritual authority.

5. Guidance to Refer Back to Scripture

When doubts were voiced, Prophet Muhammad was told:

“If you are in doubt concerning that which We have revealed to you, ask those who have been reading the Book before you.” (Q. 10:94) (No Cousins Left)

This instruction presumes:

Christians and Jews already possessed scriptures.
These texts could be consulted to clarify the Qur’an’s message.

Again, this bolsters the case that the Injeel and other books were active and accessible at the time.

6. The Qur’anic Understanding of Scripture Corruption (Taḥrīf)

There are Qur’anic verses warning against corruption:

“Woe to those who write the Scripture with their own hands, then say ‘This is from God,’ to exchange it for a small price…” (Q. 2:79) (Al Injil, Andy Wrasman, Reddit)

However:

The Qur’an does not explicitly accuse the Torah or Gospel themselves of being entirely fabricated or wholesale false.
Criticisms are leveled at individuals who distort or misrepresent divine revelation, not the inherent text of God’s Word.

7. Scholarly and Historical Reflection

Contemporary Islamic scholarship, including mainstream Sunni theology, acknowledges a distinction:

Injīl refers to the original revelation given to Jesus.
The canonical Gospels—Matthew, Mark, Luke, and John—are viewed as human-authored narratives compiled after Jesus’s time (Wikipedia).

While scholars concede that textual transmission over centuries may have introduced errors, this position maintains the Qur’anic principle:

Original revelations were divine, intelligible, and preserved well enough to guide Christian communities in the 7th century.

💡 Summary Summary

Qur’anic Affirmations	Interpretation & Implications
Confirmation of Torah/Injeel (3:3)	Affirms both scriptures as divine revelations
Guidance & light (5:46)	Elevates the Gospel as spiritually authoritative
Judge by scripture (5:47)	Assumes accessible, credible text in use
No distinction among books (3:84)	Puts Injeel on equal footing with Torah & others
Refer to scripture if in doubt (10:94)	Confirms existence and relevancy of Book
Warning of distortion (2:79)	Criticizes alteration—not existence—in substance

From a theological perspective:

The Qur’an treats the Injeel as true, divine, and accessible at Muhammad’s time.
While acknowledging that distortion by individuals occurred, it does not unequivocally declare wholesale corruption or obliteration.
This sets the stage for a more nuanced historical and textual exploration in later parts of this series.

🔍 What’s Next:

In Part 3, we will explore how the Prophet Muhammad, his companions, and early Muslim scholarly tradition perceived the Injeel—and what historical evidence confirms their access to and regard for it.

Is the Injeel Corrupted? An Academic and Theological Investigation Part 3 of 7

Is the Injeel Corrupted? An Academic and Theological Investigation

Part 3 of 7 – What Do the Other Holy Books Say About God’s Word?

By Dr. Maxwell Shimba
Shimba Theological Institute

Introduction

The question of the textual integrity of the Injeel (Gospel) has long been debated between Muslim and Christian theologians. While some Islamic perspectives hold that the Injeel has been tampered with or altered over time, a closer examination of both the Qur’anic and Biblical records reveals a far more complex theological narrative. In this part of our academic investigation, we explore the internal testimony of the Holy Scriptures—namely, the Injeel (New Testament), the Tawrat (Torah), the Zabur (Psalms), and the words of the Prophets such as Isaiah—to ascertain what they themselves say concerning the nature, preservation, and authority of the Word of God.

I. The Divine Inspiration and Authority of Scripture

A foundational theological claim within the Christian tradition is that all Scripture is theopneustos—“God-breathed.” The apostle Paul, writing to Timothy, makes this unequivocally clear:

2 Timothy 3:16-17 (NIV): “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

The Greek term θεόπνευστος (theopneustos) denotes divine origin and affirms the ontological relationship between God and His written revelation. Likewise, Peter underscores the spiritual mechanics behind prophecy:

2 Peter 1:20-21 (NIV): “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.”

This emphasis on divine origination and spiritual guidance implies that the words of Scripture are not merely historical or literary artifacts, but the living and authoritative revelation of God.

II. The Endurance and Fulfillment of God’s Word

The Injeel, according to Jesus Himself, affirms not only the authenticity but also the enduring permanence of the divine message transmitted through earlier revelations. Jesus, in the Sermon on the Mount, made the following statement:

Matthew 5:17-18 (NIV):
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.”

Here, “Law and Prophets” refer explicitly to the Tawrat and the canonical prophetic writings—documents which also include the Zabur. Jesus confirms both their continuity and divine preservation.

Moreover, in Matthew 24:35, Jesus declared:

“Heaven and earth will pass away, but my words will never pass away.”

This is a significant theological claim. It implies the immutability and permanence of Jesus’ teachings. If the words of Jesus (who is referred to in both Christian and Islamic traditions as the Word of God—see John 1:1, Revelation 19:13; Surah 3:45 and Surah 4:171) are eternal, then the corruption of such words is not only improbable but theologically untenable.

III. God’s Protection Over His Word

The final book of the New Testament—the Revelation of John—provides a solemn warning concerning the manipulation of God’s Word:

Revelation 22:18-19 (NIV):
“I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City...”

This warning reflects a divine protection mechanism over Scripture, reinforcing the notion that the preservation of God’s Word is not left to human discretion alone, but is under divine oversight.

IV. The Eternal Nature of God’s Word in the Zabur and Prophetic Books

The Psalms (Zabur), traditionally attributed to Prophet Dawud (David), offer some of the clearest declarations about the eternal and unchanging nature of God's Word:

Psalm 119:89 (NIV): “Your word, LORD, is eternal; it stands firm in the heavens.”
Psalm 119:152 (NIV): “Long ago I learned from your statutes that you established them to last forever.”
Psalm 119:160 (NIV): “All your words are true; all your righteous laws are eternal.”

Similarly, the prophet Isaiah confirms:

Isaiah 40:8 (NIV): “The grass withers and the flowers fall, but the word of our God endures forever.”
Isaiah 59:21 (NIV): “My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips...from this time on and forever.”

These affirmations stand as theological pillars regarding the immutability and divine preservation of revelation.

V. The Theological Dilemma of Alleged Corruption

Given the above scriptural testimony, we are faced with a critical theological dilemma: Can the Word of God truly be corrupted when these very Scriptures repeatedly affirm its divine origin, its preservation, and its enduring nature?

If the Injeel, Tawrat, and Zabur are kalimatullah—the Word of God—then to claim they are corrupted poses a challenge to both God's sovereignty and His promise to protect His Word. The Qur'an itself echoes these affirmations in places like:

Surah 3:3: “He has revealed the Book to you with truth, confirming what was before it, and He revealed the Torah and the Gospel.”
Surah 5:46-47: “And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel...”
Surah 6:34: “There is none that can change the words of Allah...”

Thus, for the Muslim reader, any claim of the corruption of the Injeel must be reconciled with these Qur’anic affirmations. If Allah revealed the Gospel and declared His words unchangeable, then the claim that His Word has been altered introduces a contradiction.

Conclusion

The internal testimony of the Holy Books—across the Tawrat, Zabur, and Injeel—provides a unified voice: God's Word is inspired, divinely protected, and eternally enduring. The evidence presented reveals that the claim of corruption cannot be sustained without undermining the very Scriptures and divine attributes affirmed in both the Bible and the Qur'an.

To suggest that God failed to protect His Word is to suggest that human agency is more powerful than divine sovereignty—an idea antithetical to both Islamic and Christian theologies.

Coming Next:

Part 4 – A Theological Investigation: What Does the Qur’an Say about the Bible’s Integrity?

Dr. Maxwell Shimba
President, Shimba Theological Institute
Biblical Theologian | Interfaith Apologist | Scholar of Comparative Religion