Monday, July 21, 2025

IS THE INJEEL CORRUPTED? A HISTORICAL INVESTIGATION (Part 6 of 7)

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This expanded historical analysis examines whether the Injeel—the Gospel—could plausibly have been corrupted given its origins, transmission methods, and manuscript evidence. After establishing how the Scriptures were authored and disseminated, the paper scrutinizes extant manuscripts to assess the integrity of the Gospel text across time.

1. Divine Inspiration and Human Authorship

Before evaluating corruption, it's crucial to understand how the Bible was inspired and written:

Divine inspiration: God appointed specific individuals—prophets and apostles—over centuries to record His revelation (2 Tim 3:16). Human language, perspective, and cultural context were employed wisely by God to convey His precise message.
Preservation over time: The biblical message has been safeguarded through divine providence and the painstaking efforts of scribes and communities dedicated to accurate copying.

2. Defining the Injeel

Etymology: Injeel (الإنجيل) derives from the Greek euangélion, meaning "good news." Arab-Christians historically used this term for the New Testament, particularly the four canonical Gospels.
Nature: These texts record eyewitness testimony about Jesus’ life, death, resurrection, teachings, and the inauguration of the New Covenant.
Timeline: Written approximately between 50–95 AD by apostles and eyewitnesses of Jesus during the first century.
Geography: Authored and circulated across a wide geographical region—Palestine, Syria, Asia Minor, Greece, and Rome—reflecting early Christian spread.

3. Transmission and Diffusion

Manuscript proliferation: The Gospels were handwritten and shared extensively across Christian communities. As each community received copies, they reproduced and passed them on, resulting in widespread textual propagation by the 2nd century.
Decentralization: No single authority governed this dissemination; it depended instead on local communities and scribal traditions.

4. Manuscript Evidence: Volume, Dating, and Diversity

4.1 Quantity and Antiquity

Over 5,500 Greek New Testament manuscripts exist, plus approximately 15,000–20,000 versional (translated) manuscripts and over 1 million quotations in early Church writings (preciousseed.org, Bible.org).
Key early papyri—such as P52 (c. 125 AD) and P75 (c. 200 AD)—preserve Gospel fragments close to the original composition date (Ehrman Project).

4.2 Major Codices

The four principal uncial codices include:

Codex Vaticanus (B): c. 300–350 AD, containing most of the Greek OT and NT (Wikipedia).
Codex Sinaiticus (א): mid‑4th century; among the oldest complete copies of the NT (Wikipedia).
Codex Alexandrinus and Ephraemi Rescriptus similarly date from the 4th–5th centuries (Wikipedia).

Collectively, these early manuscripts demonstrate consistent transmission of Gospel texts.

5. Variant Analysis: Quantity and Significance

Around 400,000 textual variants exist across these manuscripts (Bible Hub, Zondervan Academic).
However, over 70% of variants are inconsequential (spelling, word order, etc.), and none undermine essential Christian doctrine (Zondervan Academic).

6. Historical Improbability of Corruption

For systematic corruption, conspirators would have needed to locate, confiscate, alter, and redistribute thousands of manuscripts spread across continents, all without detection or dissent.
Such a covert operation strains credulity, given early Christian persecution and lack of centralized control.

7. Would Eyewitnesses Fabricate?

Those who penned the Gospels were Simon Peter, John, Luke, Matthew, Mark, etc.—many of whom faced martyrdom for their teachings.
Islamic tradition denies Jesus’ resurrection, yet historical accounts show no body to disprove it—indicating authenticity in early Christian claims.

8. Conclusion

Historical evidence robustly supports the integrity of the Injeel:

Massive manuscript transmission preserved the text reliably.
Early and geographically diverse manuscripts ensure broad textual consistency.
Minimal variants have no impact on core theology.
No plausible agent, motive, or opportunity exists for large-scale corruption.

Therefore, historical data aligns with theological and logical conclusions drawn earlier. The Injeel we read today bears faithful witness to the first-century message of Jesus, uncorrupted and reliable.

Coming Next – Part 7: Final Conclusions & Interfaith Implications

In the concluding section, we will draw together theological, logical, and historical strands to form a comprehensive assessment of the Injeel’s preservation and reflect on its significance for Christian-Muslim dialogue.

Dr. Maxwell Shimba
Shimba Theological Institute
July 2025

IS THE INJEEL CORRUPTED? ACADEMIC CONCLUSION (Part 7 of 7)

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This concluding chapter synthesizes the theological, logical, and historical evidence presented in this investigation into the Islamic claim that the Injeel (Gospel) has been corrupted. Drawing on Quranic affirmations, manuscript traditions, theological doctrines of divine preservation, and rational-critical analysis, this final section evaluates the plausibility of textual corruption and reaffirms the integrity of the Injeel within the framework of Abrahamic faiths and historical-critical scholarship.

1. Introduction

Throughout this seven-part investigation, we have sought to examine, with both academic rigor and theological sensitivity, the oft-repeated Islamic assertion that the Injeel has been corrupted. This question is not only theological in nature but also bears immense implications for interfaith dialogue, epistemology, and the historicity of sacred texts.

To assess this claim, we have approached it from multiple dimensions: Quranic testimony, the internal witness of the Injeel and other Scriptures, logical coherence, and the manuscript history of the New Testament.

2. Quranic Affirmation of the Injeel’s Integrity

The Qur’an, far from suggesting corruption of the Injeel, emphatically affirms its divine origin and continued authority:

Surah Al-Ma’idah 5:46 – “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 Injeel, in which was guidance and light…”
Surah Al-Ma’idah 5:47 – “So let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient.”
Surah Al-Baqarah 2:136 and Surah Al-Imran 3:84 command Muslims not to distinguish between revelations, acknowledging the Torah, Psalms, Injeel, and the Qur’an as equally inspired by God.
Notably, there is no Quranic verse that explicitly declares the corruption (تحريف) of the Injeel as a whole. While there are references to certain individuals misinterpreting or concealing scriptures (e.g., Surah 2:79), these do not amount to doctrinal claims of total textual corruption.

3. Theological Analysis: Can God's Word Be Corrupted?

All three Abrahamic faiths agree on a fundamental attribute of God: His sovereignty and omnipotence. From this flows the theological axiom that God’s Word cannot be thwarted or nullified by human interference.

Psalm 119:89 – “Forever, O LORD, your word is firmly fixed in the heavens.”
Isaiah 40:8 – “The grass withers, the flower fades, but the word of our God will stand forever.”
Matthew 24:35 – “Heaven and earth will pass away, but my words will not pass away.”
Qur’an 6:115 – “And the word of your Lord has been fulfilled in truth and in justice. None can change His words.”

Therefore, from both Christian and Islamic theology, it is inconsistent to assert that mere mortals could corrupt the very revelation God has willed to preserve.

4. Logical Reasoning: Interrogating the Claim

Let us now apply the principle of logical inquiry to the claim of corruption. Any such claim must answer the following five critical questions:

4.1 Who corrupted the Injeel?

There is no historical or textual evidence pointing to a person, group, or empire capable of coordinating a global revision of Scripture. Christianity by the 2nd century had already spread across Europe, North Africa, and parts of Asia. No ecclesiastical body wielded such totalitarian control.

4.2 Why was the Injeel corrupted?

There is no coherent or compelling motive proposed by Islamic traditions. What gain would early Christians have achieved by fabricating a Messiah who died and rose from the dead—only to be persecuted and martyred for such a message?

4.3 When was it corrupted?

Was it before or after Prophet Muhammad?

Before Muhammad? – Then why does the Qur’an affirm the Injeel in its existing form? Why does it instruct Christians to judge by it?
After Muhammad? – Then why does the Qur’an not warn of this future corruption? Why is there no abrogation of the verses that promote belief in the Injeel?

4.4 Which parts were corrupted?

If only parts of the Injeel were allegedly corrupted, then:

Which verses exactly?
Who made that determination?
Where is the uncorrupted version?

Muslim scholars historically have not presented a reliable, objective method to discern genuine from spurious verses—leaving the claim largely unsubstantiated.

4.5 Where is the original Injeel?

According to textual scholars, the Gospels we possess today—particularly in codices such as Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus—reflect what was written in the 1st century. There is no manuscript trail, archaeological evidence, or historical record suggesting an alternative "original Injeel."

5. Historical Analysis: The Transmission of the Injeel

As explored in Part 6, the Injeel was written by eyewitnesses and their close companions between ~50–95 AD. The process of transmission involved:

Geographical dispersion: From Jerusalem to Antioch, Alexandria, Corinth, Rome, and beyond.
Extensive copying and citation: By the 4th century, thousands of manuscript copies, in Greek and various translations (Latin, Coptic, Syriac), were in circulation.
Church Fathers’ Quotations: Early theologians like Irenaeus, Tertullian, and Origen quoted the Injeel extensively—providing secondary verification of its content.

Given this diffusion and attestation, it would be historically and logistically impossible for anyone—church or empire—to collect, alter, and re-distribute all these copies without historical trace or protest.

6. Martyrdom and Testimony

The suggestion that the disciples fabricated the Gospel narratives collapses under scrutiny. The apostles:

Claimed to witness Jesus’ life, death, and bodily resurrection.
Were imprisoned, tortured, and executed—yet never recanted.
Did not gain wealth or political power but suffered rejection, exile, and martyrdom.

People may die for what they believe is true. But no one dies for what they know to be a lie.

7. Final Conclusion

After examining the theological testimony, logical framework, historical manuscript evidence, and the human cost paid by the original followers of Jesus, we arrive at a conclusive assessment:

There is no credible basis—textual, historical, theological, or logical—for asserting that the Injeel has been corrupted.

This claim remains unsupported by:

Quranic revelation
Historical documentation
Textual criticism or manuscript evidence
Rational analysis

Instead, the evidence overwhelmingly supports the preservation of the Injeel as the authentic record of Jesus’ message. To assert corruption is to deny the ability—and promise—of God to protect His Word.

8. Implications for Interfaith Dialogue

This conclusion holds profound significance for both Muslims and Christians. If we affirm that:

The Injeel has not been corrupted,
The Qur’an affirms the Injeel,
The Gospels accurately preserve Jesus’ message,

Then the path is open for mutual dialogue rooted in historical honesty, textual integrity, and theological consistency. Rather than division, such inquiries can lead to deeper understanding and respect between the two faiths.

Recommended Readings

Bruce Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration
F.F. Bruce, The New Testament Documents: Are They Reliable?
Daniel B. Wallace, Revisiting the Corruption of the New Testament
Kenneth Cragg, The Call of the Minaret (for interfaith exploration)

Dr. Maxwell Shimba
Founder, Shimba Theological Institute
July 2025

JESUS IS THE WORD OF GOD — A Theological and Qur'anic Examination

JESUS IS THE WORD OF GOD — A Theological and Qur'anic Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article explores the theological significance of Jesus Christ as "The Word of God" (Kalimatullah) from both biblical and Qur’anic perspectives. While Christian doctrine explicitly affirms the divinity of Christ and His identity as the eternal Word (Logos) made flesh, a lesser-known yet significant reference to Jesus as "The Word" also appears within the Qur’an. This scholarly investigation examines the implications of this Qur’anic designation, evaluates classical Islamic commentaries, compares scriptural contexts, and draws theological conclusions regarding Jesus’ unique nature and role in divine revelation. The article further contrasts Jesus’ titles with those of other prophetic figures to underline His singular status across the Abrahamic traditions.

Introduction

The person of Jesus Christ (ʿĪsā al-Masīḥ) remains central not only to Christian theology but also to Islamic scripture and tradition. While Islam denies the divinity of Jesus, the Qur’an nonetheless attributes to Him titles and honors that no other prophet receives. One such distinctive title is "The Word of God" (Arabic: Kalimatuhu), found in Qur’an 4:171. This study seeks to explore the deep theological ramifications of this title and how it aligns or contrasts with the Christian understanding of the Logos as presented in the prologue to the Gospel of John.

Jesus as "The Word" in the Qur'an

Qur'an 4:171 – A Key Passage

The Qur’an declares:

“O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was only a messenger of Allah and His word which He conveyed to Mary, and a spirit from Him...”
(Qur'an 4:171, Sahih International translation)

Here, Jesus is explicitly called "His Word (kalimatuhu) which He bestowed upon Mary.” Notably, no other prophet in the Qur’an is given this title. Classical Islamic scholars such as Al-Tabari and Al-Qurtubi offer various interpretations, some suggesting that Jesus was created by a divine command ("Be" – kun), yet the Qur’an does not refer to Adam or other prophets with the same honorary title of Kalimatullah.

Theological Tension in Islamic Exegesis

Muslim theologians have historically grappled with this verse. Al-Ghazali and Ibn Kathir proposed that Jesus is called "the Word" because of God’s creative command, but this explanation does not adequately explain why this title is uniquely reserved for Jesus. Adam too was created by the command “Be”, yet he is never called God’s Word. This exclusivity suggests a deeper significance than mere creation.

Jesus as the Word in Christian Theology

The Logos Doctrine – John 1:1-14

The New Testament provides a profound theological framework for understanding Jesus as "the Word." John 1:1 declares:

"In the beginning was the Word, and the Word was with God, and the Word was God.”

This assertion is central to the doctrine of the Trinity and the Incarnation. Verse 14 further emphasizes the incarnational reality:

“The Word became flesh and dwelt among us...”

In Christian theology, Logos is not merely a spoken word or divine command but the very person of the Son, eternally existent, active in creation, and manifest in the incarnation. The Qur’anic term kalima (word) resonates linguistically with the Greek Logos, yet diverges theologically unless examined in deeper context.

Jesus: More Than a Prophet

The New Testament emphasizes actions and attributes of Jesus that are divine in nature — forgiving sins (Mark 2:5-7), raising the dead (John 11), receiving worship (Matthew 14:33), and commanding nature (Mark 4:39). These deeds are not merely prophetic signs but divine acts. If Jesus is indeed the incarnate Word, then when He speaks, God speaks; when He acts, God acts.

Uniqueness Confirmed in Hadith Literature

Even the Hadith corpus—especially in Sahih al-Bukhari—confirms a special status for Jesus. The Prophet Muhammad is reported to have said:

"There is no child born but that Satan touches it when it is born, whereupon it starts crying loudly. Except for Mary and her Son."
(Sahih al-Bukhari, Vol. 4, Book 55, Hadith 641)

This exceptionality attributed only to Mary and Jesus reinforces their spiritual purity and divine favor, a recognition not granted to any other prophet, including Muhammad himself. Islamic theology does not easily reconcile this immunity from satanic touch with Jesus being merely a mortal prophet.

No Other Prophet Bears This Title

The exclusivity of the title “Word of God” ascribed to Jesus in the Qur’an deserves serious theological consideration. Neither Moses, Abraham, nor Muhammad is ever referred to as God’s Word. The Qur’an identifies Muhammad as a messenger (rasul) and a warner (nadhir), but never as Kalimatullah. The same goes for all other figures in both Qur’anic and Biblical tradition.

This makes Jesus’ title exceptional, aligning far more closely with the Christian proclamation of the divinity of Christ than many Islamic apologists are willing to admit.

Implications for Interfaith Theology

From a comparative theology perspective, this Qur’anic admission should not be overlooked. For Muslims, the nature and essence of Jesus must be revisited in light of these unique designations. For Christians engaging in Muslim-Christian dialogue, Qur’an 4:171 offers an invaluable starting point to introduce the true identity of Jesus as the eternal Word made flesh.

Moreover, the harmony between John 1:1 and Qur’an 4:171 offers a rare bridge for theological discourse — pointing to the divine origin and identity of Jesus.

Conclusion

The title “The Word of God” ascribed to Jesus in the Qur’an is not incidental or metaphorical—it is profound, unique, and theologically potent. In Christian theology, Jesus is the eternal Word (Logos), coequal with the Father, incarnate among humankind. The Qur’anic admission of Jesus as Kalimatullah aligns remarkably with this doctrine, whether intentionally or by divine providence.

Far from being “just a prophet,” Jesus is presented in both Christian Scripture and Islamic tradition as the living Word — divine, pure, and uniquely anointed. Therefore, theological integrity and intellectual honesty compel us to recognize that no other figure in human history—Muhammad included—bears such a divine title.

Jesus is not only the messenger; He is the Message.

Dr. Maxwell Shimba
President, Shimba Theological Institute
Author, The Divinity of Jesus in Scripture and Reason
Contact: info@shimbatheological.org

For citation: Shimba, M. (2025). Jesus Is the Word of God — A Theological and Qur’anic Examination. Shimba Theological Journal, Vol. 2, No. 4.

Strategic Methods in the Expansion of Islam

Title:
Strategic Methods in the Expansion of Islam: A Critical Analysis of Sociopolitical Infiltration in Non-Muslim Nations
By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract
This paper examines the socio-political strategies allegedly used by some segments of Islamic movements to expand influence and dominance within non-Muslim nations. It critically explores how methods such as migration, asylum, education, and employment are utilized as tools for ideological expansionism. While acknowledging the diversity within Islamic communities, this article focuses on certain radical agendas aimed at transforming host nations into Islamic states governed by Sharia law. The study further evaluates the implications of religious-political hybridization for national sovereignty, religious freedom, and cultural preservation in non-Muslim majority societies.

Introduction

Throughout history, religious ideologies have played pivotal roles in shaping political, cultural, and social landscapes. Islam, one of the major world religions, has witnessed both peaceful propagation and violent expansion. This article does not generalize all Muslims but focuses on radical elements that are alleged to employ subtle yet strategic methods to infiltrate, dominate, and transform non-Muslim societies into Islamic caliphates. Such radical ideology views the entire world as a potential Islamic state governed by Sharia law, and pursues this goal through both peaceful and violent means.

1. Methods of Infiltration and Expansion

1.1 Migration as a Tool of Influence

Migration has long been a natural phenomenon in human history, often driven by economic, political, or environmental factors. However, certain Islamic ideological movements view migration (Hijrah) not only as a necessity but as a sacred duty and a strategic tool for expanding the Ummah (Islamic community). Through mass migration, Muslims settle in non-Muslim territories under the guise of seeking opportunity or refuge, but with an underlying agenda to Islamize their new environment over time.

1.2 Refugee Asylum and Humanitarian Exploitation

The global refugee crisis has presented opportunities for Islamic radicals to enter foreign countries, particularly in the West and Africa, under humanitarian grounds. Host nations—motivated by compassion and international law—welcome these refugees and provide them with access to housing, healthcare, education, and civil liberties. Ironically, many of the rights offered are absent or severely restricted in their countries of origin, where strict Sharia law is enforced.

1.3 Education and Employment

Muslim students and workers often enter host nations through scholarships or work permits. While many genuinely seek better opportunities, radical ideologues may exploit this access to establish ideological strongholds within universities, workplaces, and civic institutions. As their numbers increase, they often form religious associations and pressure institutions to accommodate Islamic practices, leading to cultural shifts and gradual Islamization of public spaces.

2. Early Stages of Concealment

When Muslim populations are small, their presence is often characterized by peaceful coexistence. During this phase, Islamic leaders emphasize messages of tolerance, peace, and mutual respect, carefully avoiding public criticism of other religions or cultures. Religious gatherings are conducted discreetly, and political activism is minimal. However, beneath this peaceful appearance, efforts are often underway to increase Muslim populations through high birth rates and strategic marriages, thereby gradually shifting demographic balances.

3. The Turning Point: From Minority to Political Force

When Muslims reach a significant proportion of the population—often around 50%—a noticeable transformation occurs. The community begins to demand political representation, Islamic legal courts (e.g., Kadhi courts), and increased funding for Muslim institutions. Political parties and advocacy groups are formed to push Islamic interests. Religious structures such as mosques, madrassas, and Islamic centers multiply rapidly across the country.

In some countries, radical Muslim groups begin to mobilize through protests, strikes, and civil disobedience campaigns, often citing religious discrimination. In extreme cases, churches are burned, pastors are attacked with acid, and there are increased reports of religiously motivated violence. This marks a significant shift from passive integration to aggressive demands and societal restructuring.

4. Full-Scale Islamization and Authoritarianism

In advanced stages, when Muslim populations exceed native or Christian communities, radical factions may initiate more aggressive actions:

Religious Suppression: Prohibiting church construction and outlawing public Christian worship.
Cultural Erasure: Banning indigenous traditions, renaming institutions, and converting churches into mosques.
Legal Transformation: Imposing Sharia law, which often includes harsh penalties, child marriage, gender inequality, and restrictions on freedom of expression.
Terror Tactics: Suicide bombings, assassinations, and destruction of government buildings become tactics to instill fear and coerce submission.
Intimidation and Coercion: Individuals are threatened to convert to Islam or face death, mimicking historic jihadist campaigns.

At this stage, constitutional law is replaced by Islamic law. Non-Muslims are reduced to second-class citizens (dhimmis), their freedoms revoked, and their cultural identities systematically dismantled. Native populations become refugees within their own homelands.

5. Case Studies: Nations Under Threat

Several countries have either succumbed to or are currently facing the impact of such infiltration tactics:

Tanzania & Kenya: Radical Islamist groups have targeted Christian communities with acts of violence and church burnings.
Nigeria: The Boko Haram insurgency aims to establish an Islamic state, killing thousands of Christians.
Egypt: The Coptic Christian population faces persistent persecution.
France & the UK: Radicalization among migrant populations has led to terrorism, community segregation, and challenges to secular values.
The Netherlands & Germany: Growing Islamic populations have led to rising demands for parallel legal systems.

Conclusion and Recommendations

This analysis does not seek to promote religious hatred or generalize all Muslims as extremists. Rather, it highlights the tactics used by certain radical factions that exploit religious freedom, humanitarian compassion, and liberal democracy to undermine non-Muslim societies. These strategies represent a form of stealth conquest—not by armies, but by ideology and demographics.

Recommendations:

Increased Vigilance: Governments should monitor radical religious groups operating under the guise of cultural or religious institutions.
Civic Education: Citizens must be educated about ideological infiltration and the importance of preserving democratic and pluralistic values.
Balanced Immigration Policy: Nations should reform immigration laws to prevent the influx of individuals from radicalized zones without thorough vetting.
Interfaith Dialogue: Promote genuine interfaith dialogue that fosters transparency, equality, and mutual respect rather than submission to any ideology.

Call to Action

It is time for host nations to awaken to this growing ideological threat. Hospitality must never become a gateway for domination. The values of freedom, human dignity, and religious plurality must be defended against all forms of totalitarian encroachment, whether political or religious. Societies must act decisively to protect their heritage and uphold the principles of justice, peace, and true coexistence.

Reflect. Be Alert. Take Action.

Allah and Muhammad Teaching Sorcery Through the Quran?

Title: Allah and Muhammad Teaching Sorcery Through the Quran? An Investigation into Islamic and Biblical Teachings on Magic
By Dr. Maxwell Shimba, Max Shimba Ministries Org

Abstract
This paper explores the controversial claim that the Quran contains teachings of sorcery and that such teachings are endorsed by Allah. Drawing from Quranic verses, particularly Surah Al-Baqarah 2:102, as well as biblical injunctions against witchcraft, the article critically assesses whether Islamic sources promote the use of sorcery. Furthermore, the study investigates the theological implications of this claim in contrast with Judeo-Christian ethics on witchcraft. The article concludes with a biblical apologetic perspective rooted in monotheistic orthodoxy.

1. Introduction

Witchcraft and sorcery have long been sources of fear and fascination across cultures and religions. In both African traditional religions and global spiritual contexts, magic is often seen as a force capable of harming, controlling, or manipulating human affairs. Within this discourse, an emerging theological question arises: Does the Quran condone or teach sorcery? More specifically, Does Allah authorize or teach magic for use against others? These questions deserve thorough scriptural and theological evaluation.

2. The Nature and Effects of Sorcery

Witchcraft is commonly believed to bring harm to its victims, including strife, infertility, disease, mental distress, and even death. Many believe that through sorcery, malevolent individuals may send animals such as bats, birds, or flies to attack their enemies spiritually. In traditional African belief systems, this is not merely folklore but a daily spiritual reality.

The Bible acknowledges the existence of such powers. For instance, in Matthew 12:43–45, Jesus refers to evil spirits that leave a person and return later with more wicked spirits, emphasizing the influence of demonic forces in human affairs. However, Jesus also underscores that these spirits are ultimately subordinate to God’s sovereignty.

3. Does the Quran Teach Magic?

A particularly striking verse in the Quran is Surah Al-Baqarah (2:102), which reads:

“They followed what the devils used to recite during the reign of Solomon. Solomon did not disbelieve, but the devils disbelieved; they taught people magic and that which was revealed to the two angels, Harut and Marut, in Babylon. Yet these two would not teach anyone without first warning, ‘We are only a test, so do not disbelieve.’ But people learned from them what could cause separation between a man and his wife, though they could not harm anyone except by Allah’s permission...” (Quran 2:102)

This verse presents several profound theological challenges:

Magic (sihr) was allegedly taught by devils and also by two angels named Harut and Marut.
Allah permitted the existence and operation of this magic, though framed as a “test.”
The magic involved had the power to separate husbands and wives, a highly personal and destructive effect.
The Quran claims that this magic could not operate unless Allah permitted it, implying divine sanction.

Such passages raise the question: If Allah permits magic and allows angels to teach it, even as a test, does that not make Him complicit in the spread of evil?

4. Islamic Occultism and Traditional Healing Practices

Throughout the Muslim world—especially in East Africa and the Middle East—there exist Islamic traditional healers, often known as waganga wa kienyeji or Islamic spiritual doctors, who claim to heal or curse using verses from the Quran. These healers often invoke jinn (spirits) and use specific Quranic verses, amulets, and charms (known as taweez) in their practices.

This presents a paradox: the Quran is considered the holy word of Allah, yet it is used in contexts reminiscent of occultism. What is the theological relationship between Allah, the Quran, and these practices of magic or spirit invocation?

5. Biblical Teaching on Witchcraft: A Contrasting Ethic

The Bible provides unambiguous commandments concerning witchcraft. Unlike the Quranic account, the biblical position is zero-tolerance:

Leviticus 19:26: "Do not practice divination or seek omens."
Leviticus 20:27: "A man or woman who is a medium or spiritist among you must be put to death."
Deuteronomy 18:10–14: “Let no one be found among you who...practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells...Anyone who does these things is detestable to the Lord.”

The God of Israel (Yahweh) condemns sorcery not only as dangerous but also as an abomination. No angel in the Bible is portrayed as a teacher of sorcery. In fact, angelic beings serve only the will of God and are depicted as holy messengers who oppose demonic influences.

6. Theological Implications

If Allah permits the teaching of harmful magic—even as a "test"—then His moral character comes into question. A God who enables or sanctions dark arts for any reason becomes fundamentally incompatible with the God revealed in the Bible, who is holy, righteous, and cannot be tempted by evil (James 1:13).

Furthermore, if Quranic verses can be employed for magical purposes—as in exorcisms, curses, and healing rituals involving jinn—this indicates that the sacred text itself contains latent occult power. This stands in stark contrast to the Bible, which attributes all miraculous or spiritual power to God alone, mediated by the Holy Spirit, never by human manipulation or rituals.

7. Conclusion: A Biblical Call to Discernment

This investigation suggests that there are elements within Islamic texts and practices that appear to endorse or facilitate sorcery. While some Muslim scholars argue that such practices are distortions of true Islam, the Quranic evidence, particularly from Surah 2:102, remains problematic.

Christians are called to reject all forms of sorcery and to rely solely on the power of God through Jesus Christ. The Holy Spirit—not mystical rituals, charms, or angels teaching magic—is the true source of spiritual power in the life of a believer. As the Apostle Paul declares:

“For we wrestle not against flesh and blood, but against principalities, against powers... Wherefore take unto you the whole armor of God...” (Ephesians 6:12–13)

References

The Quran, Surah Al-Baqarah 2:102
The Holy Bible, New International Version (NIV)
Mambo ya Walawi (Leviticus) 19:26; 20:27
Kumbukumbu la Torati (Deuteronomy) 18:10–14
Matthew 12:43–45
James 1:13
Ephesians 6:12–13

The Meaning of the Name Ishmael in Hebrew and Its Biblical Implications

Title: The Meaning of the Name Ishmael in Hebrew and Its Biblical Implications
By Max Shimba, a Servant of the Lord Jesus Christ, Our Great God (Titus 2:13)
Date: Saturday, April 28, 2018

Abstract:
This article explores the meaning of the name Ishmael (יִשְׁמָעֵאל‎) from a Hebraic linguistic and theological perspective. Drawing from Genesis 16:12 and traditional Hebrew letter symbolism, it presents a prophetic analysis of Ishmael’s character and his descendants. This exposition aims to provide Christians with insight into current global tensions and the biblical origins of certain behaviors attributed to Ishmael’s lineage, particularly in light of violent religious extremism.

1. Introduction

The Holy Bible is a prophetic text, and its narratives are deeply embedded with meanings that unfold across time. One such narrative concerns Ishmael, the son of Abraham by Hagar. His name and destiny were divinely determined and carry theological weight. Genesis 16:12 describes Ishmael as follows:

“He shall be a wild donkey of a man; his hand against everyone, and everyone's hand against him, and he shall dwell over against all his kinsmen.”
(Genesis 16:12, ESV)

This passage has been interpreted by many scholars and theologians as a prophetic foreshadowing of the tumultuous legacy that would follow Ishmael’s descendants.

2. The Etymology and Symbolism of the Name "Ishmael"

The name Ishmael (Hebrew: יִשְׁמָעֵאל‎ – Yishma'el) means "God hears" or "God has heard", reflecting God's response to Hagar’s distress in Genesis 16:11. However, a deeper analysis of the Hebrew letters in the name provides additional layers of prophetic meaning. Let us examine the symbolic meanings associated with each Hebrew letter traditionally:

YOD (י): Represents a hand – symbolizing action, power, or control.
SHIN (ש): Represents destruction or consuming fire – symbolizing chaos or destructive force.
MEM (מ): Represents nations or people – often associated with multitudes or waters.
AYIN (ע): Represents the eye – symbolizing perception, watchfulness, or insight.
ALEPH (א): Symbol of God – represents divine strength or leadership.
LAMED (ל): Symbolizes a staff or shepherd – a figure of guidance, authority, or instruction.

3. Combined Interpretation

If we take these symbolic meanings together, a composite interpretation of Ishmael could be rendered as follows:

“A hand (Yod) that brings destruction (Shin) upon nations (Mem), being ever watchful (Ayin), in rebellion against God (Aleph) and His divine shepherd (Lamed).”

While this is not the conventional lexical definition, it represents a theological interpretation rooted in symbolic Hebrew letter analysis, often employed by Jewish mysticism (Kabbalah) and Christian prophetic exegesis.

4. Biblical Fulfillment in Global Events

Genesis 16:12 paints a picture of an individual and a lineage that will dwell in perpetual conflict:

“His hand will be against everyone” – Signifying aggression and unrest.
“And everyone’s hand against him” – Denoting reciprocal hostility from the nations.
“He shall dwell over against all his kinsmen” – He will remain in tension even with his own extended family.

These characteristics have, according to some theologians, manifested in the historical and modern behavior of groups traced to Ishmael’s lineage, particularly in Islamic extremism. While this does not apply universally to all Arab or Muslim people, this prophetic outlook helps Christians understand why acts of terror, unrest, and violent religious zeal appear to persist in certain regions.

5. The Christian Response

Christians are not to respond with hatred or violence. Instead, we are called to understand the spiritual origins of conflict and pray for redemption. The Lord Jesus Christ taught love even for our enemies (Matthew 5:44), yet He also revealed the truth and unmasked evil (John 8:44). As we examine these prophecies, we are not to boast in our knowledge but rather mourn for the lost and intercede for the salvation of all nations, including the descendants of Ishmael.

6. Conclusion

The name Ishmael is rich with meaning and prophetic weight. While "God hears" is the primary definition, the symbolic breakdown suggests a deeper warning and understanding of future conflict. As Christians, we are reminded that the Bible is not only a book of history but also prophecy. In the face of global turmoil and violence often linked with religious extremism, the Bible remains our anchor of truth and foresight.

Final Reflection:
"Do not be surprised, dear brothers and sisters, when the world hates you." (1 John 3:13)
"But take heart; I have overcome the world." (John 16:33)

Author's Note:
Max Shimba, Servant of Jesus Christ, Our Great God (Titus 2:13)
To God be the glory forever. Shalom.

Divine Origin of Divorce in Islam

Title:
Divine Origin of Divorce in Islam: A Theological and Moral Examination of Allah's Sanctioning of Marital Dissolution

Author:
Dr. Max Shimba, Servant of Jesus Christ, Supreme God and Savior (Titus 2:13)
USA Theological Institute, Orlando, Florida

Date of Original Post:
April 29, 2018

Abstract

This article explores the origins and implications of divorce (talāq) as presented in Islamic scripture and compares them to the biblical doctrine of the sanctity and indissolubility of marriage. While the Bible emphasizes the permanence of the marital bond, the Qur'an provides a structured procedure for initiating and finalizing divorce. This theological divergence raises fundamental questions regarding the nature of Allah in Islam. If Satan seeks to destroy families through separation and divorce, yet Allah explicitly legislates such acts in the Qur'an, then one must ask: What is the true nature and identity of Allah according to the moral framework of divine revelation? The paper evaluates this contrast and concludes with reflections on the biblical foundation of marital unity.

Introduction

The sanctity of marriage is foundational in Judeo-Christian theology. It is considered a divine institution, a covenant not only between two human beings but one joined and witnessed by God Himself. Conversely, Islamic theology, as expressed in the Qur’an and Hadith, accommodates and regulates the practice of divorce (talāq) as a permitted—even expected—reality of human life. This raises significant theological concerns, especially when compared with the biblical view that God hates divorce (Malachi 2:16). This article attempts to analyze the implications of this divergence and interrogate the moral and spiritual character of Allah as revealed in Islamic doctrine.

The Meaning and Legal Understanding of Divorce

Divorce, or talaka in Swahili (from the Arabic talāq), means to separate or to sever ties. In legal terms, particularly in many modern judicial systems, it refers to a court-issued decree that formally dissolves a marital union. In many African contexts, informal street-level pronouncements of divorce—whether verbal or written—are not recognized under national law. Judicial divorce ensures that the rights and responsibilities of both parties are clarified, especially concerning property, custody, and spousal support.

The Biblical View on Marriage and Divorce

God’s original intention for marriage is clear in Genesis 2:24, where it is written:

“Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.”

Jesus reaffirms this divine standard in Matthew 19:3-6, stating:

“Therefore what God has joined together, let no one separate.”

According to 1 Corinthians 7:39, a woman is bound to her husband as long as he lives, underscoring the covenantal and permanent nature of marriage.

Moreover, in Malachi 2:15–16, Scripture clearly affirms:

“For the Lord God of Israel says that He hates divorce.”

Thus, from a biblical perspective, divorce is not merely discouraged—it is viewed as a violation of God's holy covenant, with severe spiritual and social consequences.

Satan's Role in Promoting Divorce According to Islamic Sources

According to various Islamic theological texts and Hadiths, Satan (Shayṭān) actively promotes discord in marriages. Sheikh Dr. Ahmad H. Sakr, in his work Asili ya Majini (The Nature of Jinn), writes on page 39:

“The greatest effort of Satan is to create separation between husband and wife. By doing so, he ensures that they begin to hate each other. Eventually, this leads to divorce. This breakup creates dysfunction in the family. When separation or divorce occurs, children are not raised adequately by one parent alone. They lack emotional stability, which makes it easier for Satan (the jinn) to enter into their hearts and minds. He will then lead them astray, causing them to become criminals in society.”

This Islamic view aligns with the biblical perspective that Satan is the destroyer of families (John 10:10), and divorce is one of his primary tools.

Allah as the Legislator of Divorce: A Quranic Overview

Despite acknowledging that Satan is behind the destruction of families, the Qur'an paradoxically attributes the legislation and regulation of divorce directly to Allah.

Surah Al-Ahzab (33:49):

“O you who believe! When you marry believing women, and then divorce them before you have touched them, there is no waiting period (iddah) for you to count concerning them. So provide for them and release them in a handsome manner.”

Surah Al-Baqarah (2:230):

“And if he divorces her [for the third time], then she is not lawful to him afterward until she marries another husband. If the latter divorces her, then there is no sin upon them to return to each other if they think they can keep within the limits of Allah.”

These verses reveal not only the permissibility but also the systematic structure of divorce under Islamic law. They suggest that Allah is not merely allowing divorce but actively organizing the manner in which it should occur.

Theological Implications: Who is Allah?

If Satan is said to delight in breaking apart marriages, and Allah provides detailed guidance on how to do so, then a moral contradiction arises. According to Islamic theology, Allah is the source of these divorce laws. Yet, the resulting harm—broken families, psychologically wounded children, and moral chaos—is consistent with what Satan desires.

This leads to a provocative theological question: If the fruits of divorce align with Satan’s goals, and Allah is the author of divorce laws, then can Allah be truly righteous and holy?

In Christian theology, a god who promotes actions with demonic outcomes cannot be the same as the holy and loving Creator described in the Bible. Jesus Christ said, “A house divided against itself cannot stand” (Mark 3:25). If Allah both permits what Satan promotes, and that permission brings forth evil, can he be the true God?

Conclusion: The True Character of God and the Sanctity of Marriage

This analysis reveals a stark contrast between the God of the Bible and the Allah of the Qur’an in matters of marriage and divorce. The God of the Bible desires lifelong covenant, unity, and love, and views divorce as a painful fracture of His intended design. Conversely, Allah not only permits but regulates and institutionalizes divorce, even when such practices are admitted to cause societal decay and family dysfunction.

Thus, from a biblical and theological standpoint, the character of Allah as described in Islamic doctrine aligns more closely with the destructive intentions of Satan than with the righteousness of the Holy God of Scripture.

Bibliography

Holy Bible, ESV, Genesis 2:24; Matthew 19:3-6; Malachi 2:16; 1 Corinthians 7:39
The Quran, Surah Al-Ahzab (33:49), Surah Al-Baqarah (2:230)
Sakr, Ahmad H., Asili ya Majini, Islamic Foundation, pg. 39
Shimba, Max. Personal Theological Blog Post, April 29, 2018
Titus 2:13 – “Waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.”

Jesus Christ is God: Seven Irrefutable Evidences

A Theological Analysis of Revelation 1:1–7

By Max Shimba Ministries Org | Originally published July 8, 2015

Introduction

The Book of Revelation provides a profound eschatological view—detailing the destiny of the wicked, the unfaithful, the righteous, and the faithful. However, beyond its apocalyptic imagery and judgment narratives, the book offers deep Christological insights, affirming the divine identity of Jesus Christ.

This theological treatise presents seven irrefutable evidences from the Book of Revelation and supporting Scriptures to establish that Jesus Christ is truly God—not merely in symbolic form, but in essence, power, and eternal being. These evidences contribute to a biblical understanding of the oneness and deity of Christ, showing clearly that to know Jesus is to know God.

Jesus Himself declared the critical nature of acknowledging His divine identity:

“I told you that you would die in your sins; if you do not believe that I am He, you will indeed die in your sins.”
— John 8:24 (NIV)

This is not merely a theological opinion, but a matter of eternal life and death.

The Greatest Commandment and the Unity of God

When Jesus was asked what the greatest commandment was, He affirmed the Shema from Deuteronomy 6:4:

“Hear, O Israel: The Lord our God, the Lord is one.”
— Mark 12:29

This declaration by Christ, far from separating Himself from God, reveals His intimate and essential unity with God the Father. This theological tract will demonstrate that Jesus and the Father are one—not in cooperation only, but in essence.

1. First Evidence: Jesus Declares Himself “The First and the Last” (Rev. 1:8, 17–18)

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”
— Revelation 1:8

“I am the First and the Last. I am the Living One; I was dead, and now look, I am alive forever and ever!”
— Revelation 1:17–18

This declaration mirrors the Old Testament revelation of YHWH:

“This is what the Lord says—Israel’s King and Redeemer, the Lord Almighty: I am the First and I am the Last; apart from me there is no God.”
— Isaiah 44:6

Only God can make this declaration. Thus, Jesus’ self-identification proves He is the God of Israel.

The Gospel of John reinforces this in:

“In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and dwelt among us…”
— John 1:1, 14

This reflects the dual nature of Christ—fully divine and fully human. God became incarnate to redeem humanity through the shedding of His own blood.

2. Second Evidence: The Worship of the One on the Throne (Revelation 4:2, 6–11)

John sees a heavenly throne with One seated upon it, and all heavenly beings worship Him:

“Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.”
— Revelation 4:8

Jesus uses this identical phrase in Revelation 1:8—again identifying Himself as the Almighty.

“You are worthy, our Lord and God, to receive glory and honor and power, for you created all things…”
— Revelation 4:11

Scripture attributes all of creation to Jesus:

“Through Him all things were made; without Him nothing was made that has been made.”
— John 1:3

“For in Him all things were created… all things have been created through Him and for Him.”
— Colossians 1:16

God declares in Isaiah 44:24 that He created all things alone, and yet we find Jesus attributed with the same act, affirming His full divinity.

“Be shepherds of the church of God, which He bought with His own blood.”
— Acts 20:28

“This is how we know what love is: Jesus Christ laid down His life for us.”
— 1 John 3:16

Only God's own blood could redeem us—another affirmation of Christ's divinity.

3. Third Evidence: Jesus Will Reign as the Almighty (Revelation 11:15–17)

“…You have taken Your great power and have begun to reign. We give thanks to You, Lord God Almighty, the One who is and who was, because You have taken Your great power and have begun to reign.”
— Revelation 11:16–17

This echoes the same title Jesus used in Revelation 1:8. The One who reigns eternally is the Almighty, and that Almighty is Jesus Christ.

4. Fourth Evidence: Jesus is Worshiped as the Almighty God (Revelation 15:3)

“They sang the song of God’s servant Moses and of the Lamb: ‘Great and marvelous are Your deeds, Lord God Almighty. Just and true are Your ways, King of the nations.’”

Here, the Lamb (Jesus) is worshiped with the same doxology as the Lord God Almighty, confirming they are one and the same.

5. Fifth Evidence: Jesus Bears the Name “King of Kings and Lord of Lords” (Revelation 19:13–16)

“He is dressed in a robe dipped in blood, and His name is the Word of God… On His robe and on His thigh He has this name written: KING OF KINGS AND LORD OF LORDS.”

This scene highlights Christ’s ultimate authority, where He executes divine judgment and rules over all nations as God incarnate.

6. Sixth Evidence: The Lamb and God Share the Temple and the Glory (Revelation 21:22–23)

“I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple… and the Lamb is its lamp.”

The unity of the Lamb and God in divine function and essence is unmistakable. This is clarified further by:

“I and the Father are one.”
— John 10:30

“…He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.”
— 1 Timothy 3:16

This is the mystery of godliness—God manifested in the flesh.

7. Seventh Evidence: Jesus is the Root and Offspring of David (Revelation 22:16)

“I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.”

Here, Christ reveals both His divine origin (Root) and human descent (Offspring)—a dual nature also prophesied in:

“For to us a child is born, to us a son is given… and He will be called… Mighty God, Everlasting Father…”
— Isaiah 9:6

This aligns with John 16:15, where Jesus states:

“All that belongs to the Father is mine. That is why I said the Spirit will receive from me what He will make known to you.”

Conclusion: Worship God in Spirit and Truth

The unity between the Father and the Son is biblical, eternal, and essential. As Revelation 22:3–4 states:

“The throne of God and of the Lamb will be in the city, and His servants will serve Him. They will see His face, and His name will be on their foreheads.”

Note the singular terms: “His face,” “His name.” The divine unity is not duality in deity, but oneness in essence—One God revealed in Christ.

Jesus is God in the flesh, the Alpha and Omega, and the Savior of the world. Therefore, we must worship God in spirit and in truth (John 4:24).

“Then you will know the truth, and the truth will set you free.”
— John 8:32

Max Shimba Ministries Org
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The Satanic Verses and the Daughters of Allah in Early Islam

The Satanic Verses and the Daughters of Allah in Early Islam: A Scholarly Historical Examination

Introduction

The historical records of early Islam reveal a fascinating and controversial incident known as the "Satanic Verses." This event suggests that Prophet Muhammad, at one point, uttered verses acknowledging the intercessory powers of three pagan deities worshipped by the Quraysh: al-Lat, al-Uzza, and Manat. These verses were later abrogated and declared to have been inspired by Satan, not Allah. This study examines the historical, theological, and scholarly significance of this incident through Islamic sources.

1. The Incident of the Satanic Verses (Gharaniq Story)

This event is recorded in early Islamic historiography and supported by various early scholars. According to the narrative, Prophet Muhammad initially recited a verse recognizing the three daughters of Allah as intercessors:

“These are the exalted Gharaniq (cranes) whose intercession is hoped for.”

This was allegedly revealed after Muhammad recited Surah al-Najm (53:19–20) which names the three pagan goddesses. The Quraysh rejoiced, believing that their deities had been honored. However, Muhammad later retracted these verses, stating they were not from Allah but whispered by Satan.

2. The Three Daughters of Allah

Pre-Islamic Arabs believed in Allah as the supreme deity, but they also worshipped His so-called daughters:

al-Lat
al-Uzza
Manat

These were viewed as divine intercessors, and their worship was deeply ingrained in Qurayshi religious practices. Surah al-Najm 53:19-20 mentions them by name:

“Have you considered al-Lat and al-Uzza? And Manat, the third – the other one?”
(Qur’an 53:19-20)

While the current Qur’an rebukes this belief in subsequent verses, early narratives indicate that Muhammad initially affirmed their intercession under satanic influence.

3. Classical Islamic Sources Confirming the Incident

The Satanic Verses incident is affirmed by several early and authoritative Islamic scholars, including:

Ibn Ishaq (d. 767/773 CE) — In his Sirat Rasul Allah, the earliest biography of Muhammad.
al-Wahidi (d. 823 CE) — In his commentary Asbab al-Nuzul (Occasions of Revelation).
Ibn Sa’d (d. 845 CE) — In Kitab al-Tabaqat al-Kabir.
al-Tabari (d. 923 CE) — In his monumental Tarikh al-Rusul wa al-Muluk (History of the Prophets and Kings).

These scholars unanimously acknowledge the occurrence of the incident, making it difficult to dismiss as fabrication.

4. Qur’anic Affirmation of Satan’s Influence

While later Muslim scholarship often denies the authenticity of the Satanic Verses, the Qur’an itself seems to reference this event:

Surah 22:52

“Never did We send a messenger or prophet before you but when he desired, Satan threw into his desire; but Allah abolishes what Satan throws in, then Allah makes precise His verses.”
Surah 17:73-75

“And indeed, they were about to tempt you away from that which We revealed to you... And if We had not strengthened you, you would have almost inclined to them a little.”

These verses suggest that even prophets can be momentarily misled by satanic influence, though ultimately corrected by God.

5. Rebuttals and Responses

Some modern Muslim apologists attempt to reject this incident based on various grounds:

Weak or unverified isnad (chain of narration)
Absence from Sahih Hadith collections like Bukhari or Muslim
Theological incompatibility with the doctrine of prophetic infallibility (ʿisma)

However, responses to these objections include:

The chains are multiple and traced to early sources close to Muhammad’s era.
Many early Muslim historians accepted the story without hesitation.
The incident is cited to explain the revelation of Qur’an 22:52.
Rejecting the incident due to discomfort is not a scholarly approach, especially when early sources affirmed it.

6. Theological Implications

If the incident is authentic, several significant implications arise:

Doctrinal Integrity:
The prophetic claim of uncorrupted divine revelation is questioned.
Prophetic Infallibility:
If Muhammad could speak Satan’s words, even briefly, it undermines the claim of absolute prophetic purity.
Biblical Contrast:
The Bible claims that true prophets never utter false prophecy (Deut. 18:20–22). In contrast, this incident would render Muhammad—however briefly—a false prophet.

Conclusion

The Satanic Verses incident is not merely a myth fabricated by critics, but a historical event affirmed by early Islamic authorities. It reveals a significant moment where Muhammad allegedly delivered a revelation from Satan, only to retract it later. Whether one is a Muslim, Christian, or academic historian, this event warrants serious attention due to its profound theological consequences.

References

Ibn Ishaq, Sirat Rasul Allah
al-Tabari, Tarikh al-Rusul wa al-Muluk
al-Wahidi, Asbab al-Nuzul
Ibn Sa’d, Kitab al-Tabaqat al-Kabir
Qur’an: 22:52, 17:73–75, 53:19–20

Does Satan Reside in Mecca?

Does Satan Reside in Mecca? A Theological Reflection on the Islamic Ritual of Stoning the Devil

By Max Shimba Ministries Org.
Originally Published: July 15, 2015

Abstract

This article examines the Islamic ritual of stoning the devil during the Hajj pilgrimage and critically evaluates its theological implications. The piece questions the rationale behind this practice and contrasts it with biblical revelation. It seeks to provoke reflection on whether such a ritual is consistent with a monotheistic belief in an all-powerful God.

Introduction

Dear brothers and sisters, this article brings to light a controversial aspect of the Islamic pilgrimage (Hajj). As unbelievable as it may sound, during the Hajj, Muslims participate in a ritual act of throwing stones at structures symbolizing Satan. This act occurs in Mina, near Mecca, and follows what is believed to be a prophetic tradition (Sunnah). But what does this signify theologically? Does Satan physically reside in Mecca? What are the origins of this ritual? These are the critical questions this article explores.

The Ritual of Stoning in Hajj

On the 10th day of Dhu al-Hijjah, pilgrims depart from Muzdalifah and collect stones along the way. Islamic tradition prescribes that on this first day, only seven stones are to be thrown, in accordance with prophetic practice.

According to a Hadith:

“The Messenger of Allah (peace be upon him) delayed stoning until after the sun had risen…” (Reported by At-Tirmidhi)

Those with valid excuses may delay stoning until sunset, although it is preferable to perform the act between noon (Zawal) and sunset.

At Mina, the ritual of stoning the devil begins. Pilgrims throw seven stones at a pillar known as Jamrat al-Aqabah, which symbolizes Satan. This practice is repeated during the nights of the 11th, 12th, and for some, the 13th of Dhu al-Hijjah.

Critical Observations

The question arises: does Satan have a physical body that can be harmed by stones? Is Allah incapable of defeating Satan without the help of humans pelting him with stones?

The fact that Muslims throw stones at a fixed structure year after year suggests a ritualistic personification of Satan. If Satan is indeed a spiritual being, how effective can physical stones be? This ritual appears more symbolic than efficacious, yet it holds a central place in Hajj.

Moreover, the ritual is performed at night for three consecutive days—another element that raises questions about its purpose and meaning.

Du'a After Stoning

After stoning each of the first two pillars (Jamaraat), pilgrims are encouraged to face the Qiblah and offer supplications (du‘a). However, after stoning the third (largest) pillar, no such prayer is prescribed.

“The Prophet (peace be upon him) used to pray after throwing each Jamaraat, except after the last one.”
(Narrated by Al-Bukhari and Imam Ahmad)

This structure raises theological concerns: why omit prayer after the final act of stoning? What differentiates the last pillar from the rest?

Departure from Mina: The Hastening Day (Yawm al-Isti’jaal)

Pilgrims who choose to stay only two days in Mina may leave on the 12th of Dhu al-Hijjah before sunset. However, if they remain past sunset, they are obliged to stay a third day. For those with no pressing responsibilities, remaining for the third night is encouraged.

The Farewell Circumambulation (Tawaf al-Wida’)

Before departing Mecca, pilgrims must perform a farewell circumambulation (Tawaf al-Wida’). This involves circling the Ka‘bah seven times without performing Sa‘i (the walk between Safa and Marwah), which was done earlier in the pilgrimage.

Theological Reflection

There is no mention in the Torah, the Psalms, or the Gospels (Injil) where God commands His people to stone Satan. This ritual is found exclusively in Islamic tradition and lacks biblical precedent. It contradicts the nature of God as revealed in the Bible—an omnipotent Being who needs no human assistance to defeat the devil.

Is it reasonable for a person to collect stones and throw them at a symbolic representation of Satan? Does this ritual have divine efficacy? Is it not an act based more on folklore than revealed scripture?

Conclusion and Appeal

The practice of stoning the devil in Mina suggests a ritualistic tradition devoid of biblical foundation. It also hints at a deeper theological confusion—depicting Satan as having a location and a tangible presence subject to physical attack.

We encourage all Christians around the world to pray for our Muslim brothers and sisters. Many travel across continents to participate in a ritual of stoning Satan, unaware that true victory over evil comes only through Jesus Christ.

Challenging Questions for Muslims

What spiritual benefit is derived from stoning Satan?
Where in the Abrahamic scriptures is Abraham shown stoning Satan?
Why is this ritual exclusive to Islamic sources and absent from the Torah, Psalms, and Gospels?

We invite you to consider the person and power of Jesus Christ, the true conqueror of Satan.
“Then the God of peace will soon crush Satan under your feet.” (Romans 16:20)

Max Shimba Ministries Org.
July 2015