Monday, July 21, 2025

Who Is the Allah of Muhammad?

Who Is the Allah of Muhammad? A Theological and Ethical Analysis of Muhammad’s Relation to the Ten Commandments

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This article critically examines the identity of Allah as introduced by Muhammad in early Islam, in comparison to the God of Israel (YHWH) as revealed in the Hebrew Bible. It investigates whether Muhammad, as claimed by Muslims, was a prophet of the same God who sent Moses, or whether he invented a new deity and religious system that violated the foundational moral and spiritual laws revealed in the Ten Commandments. By analyzing Muhammad’s actions and teachings against the Decalogue, this study reveals significant theological and moral discrepancies between biblical prophetic standards and Muhammad’s life and practices.

1. Introduction

Islamic theology posits Muhammad as the final prophet in a lineage that includes Moses, David, and Jesus, sent by Allah — a deity Muslims claim is the same as the God of the Bible. This assertion merits critical examination against the ethical and theological framework established in the Torah, specifically the Ten Commandments (Exodus 20:1–17). If Muhammad indeed operated under the authority of the God of Israel, his life and religious reforms should conform to the moral laws previously revealed. This study will analyze Muhammad’s actions against each commandment to assess these claims.

2. The Ten Commandments and Muhammad: A Comparative Ethical Review

2.1. The First Commandment

“You shall have no other gods before Me.” (Exodus 20:3)

Historical sources (Quran 27:91; Sahih al-Bukhari; Musnad Ahmad Hadith 2506) indicate that Muhammad’s early association with the Kaaba, which housed 360 idols, including the chief idol Hubal, contradicts this commandment. Even after Islam’s emergence, the Black Stone (Hajar al-Aswad) remained an object of veneration (cf. Sahih al-Bukhari, Book 25). Unlike biblical prophets who worshipped YHWH exclusively, Muhammad’s theological innovations centered around a deity identified with pre-Islamic Arabian idolatry, contradicting monotheistic fidelity.

2.2. The Second Commandment

“You shall not make for yourself a carved image…” (Exodus 20:4)

The erection and ritual veneration of the Black Stone at the eastern corner of the Kaaba violate this law. Islamic sources affirm Muhammad’s reverence for the Black Stone (Sahih al-Bukhari 2:667), a practice alien to biblical prophetic tradition. The Kaaba itself was a shrine for numerous idols before Islam, and the Black Stone remained a focal point of worship post-Islam.

2.3. The Third Commandment

“You shall not take the name of the LORD your God in vain.” (Exodus 20:7)

By attributing divine authority to the deity Allah, whom he redefined from Arabian pagan tradition, Muhammad’s claim that this being was the God of Moses constitutes a theological misrepresentation. The Quran (e.g., 27:91) and Hadith sources demonstrate a theological divergence from YHWH, particularly in moral character and covenantal promises.

2.4. The Fourth Commandment

“Remember the Sabbath day, to keep it holy.” (Exodus 20:8-11)

The Quran and Hadith are devoid of any observance of the biblical Sabbath by Muhammad. Instead, he instituted Friday (Jumu'ah) prayers (Sahih al-Bukhari, Book 13), severing continuity with the Mosaic Law. Moreover, Islamic records do not document Muhammad honoring his mother Amina or his foster-father, an essential moral expectation within the Decalogue.

2.5. The Fifth Commandment

“Honor your father and your mother.” (Exodus 20:12)

Historical accounts and Hadith literature record no explicit narrative of Muhammad honoring his deceased parents in a biblically consistent manner. This commandment, deeply embedded in Hebrew tradition and culture, appears neglected in the Prophet’s documented personal ethics.

2.6. The Sixth Commandment

“You shall not murder.” (Exodus 20:13)

Islamic texts report multiple sanctioned killings under Muhammad’s command (Sunan Abu Dawud 2665; Quran 33:26-27), including executions of Jews in Medina (Banu Qurayza tribe) and assassinations of critics and poets. These actions starkly contrast with biblical prophetic conduct, where human life was sanctified and murder condemned.

2.7. The Seventh Commandment

“You shall not commit adultery.” (Exodus 20:14)

Muhammad’s marital history includes multiple wives and concubines, alongside reported relationships with captive women post-battle (Sahih al-Bukhari, Book 62). The Quran itself (33:37) records the incident involving Zaynab, the wife of his adopted son Zayd, which led to divine approval for their marriage after Zayd’s divorce — a case of moral compromise by biblical standards.

2.8. The Eighth Commandment

“You shall not steal.” (Exodus 20:15)

Raids on merchant caravans (e.g., the Nakhla raid) and the confiscation of property from Jewish tribes in Medina (Quran 33:27) contradict this commandment. These actions were justified as spoils of war but violate the biblical prohibition against theft.

2.9. The Ninth Commandment

“You shall not bear false witness against your neighbor.” (Exodus 20:16)

The Quran and Hadith record accusations against Jews, Christians, and earlier prophets, including claims inconsistent with biblical revelation. Muhammad’s re-narration of biblical history (e.g., the altered portrayal of Ishmael’s role in Abraham’s story) constitutes false testimony by Judeo-Christian canonical standards.

2.10. The Tenth Commandment

“You shall not covet…” (Exodus 20:17)

The incident involving Muhammad’s desire for Zaynab (Quran 33:37) illustrates a direct breach of this commandment. His subsequent marriage to her, following her divorce from Zayd, signifies covetous behavior incompatible with prophetic holiness as modeled in the Hebrew Scriptures.

3. Conclusion

The ethical and theological review presented herein evidences Muhammad’s consistent violations of the Ten Commandments as revealed through Moses. These findings challenge the Islamic assertion that Muhammad was a prophet in the same spiritual and moral lineage as Moses, David, and Jesus. Furthermore, this analysis raises critical questions about the origin and identity of Allah as worshipped in Islam, revealing significant divergences from YHWH, the God of Israel.

Before Muslims challenge the integrity of the Bible, Christianity, or the Apostle Paul, it is imperative they first account for these fundamental ethical transgressions by Muhammad against the immutable moral law of the Decalogue.

References

The Holy Bible, Exodus 20:1–17
The Quran (various verses)
Sahih al-Bukhari (multiple volumes)
Sunan Abu Dawud, Hadith 2665
Musnad Ahmad, Hadith 2506
Ibn Ishaq’s Sirat Rasul Allah
Al-Tabari’s Tarikh al-Rusul wa’l-Muluk

A Critical Theological and Historical Examination of Islamic Claims to Abrahamic Origins and the Primacy of the Kaaba

Title:

A Critical Theological and Historical Examination of Islamic Claims to Abrahamic Origins and the Primacy of the Kaaba

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

Islamic tradition asserts that Islam is the original faith of the Prophet Abraham and that the Kaaba in Mecca is the first house of worship appointed for humanity. These claims, derived predominantly from the Qur'an and Islamic exegesis, are foundational to Muslim identity and belief. However, a critical examination of available historical, biblical, and theological records reveals significant inconsistencies and evidentiary gaps. This paper interrogates three core Islamic assertions: (1) that Islam was the religion of Abraham, (2) that the Kaaba was the first house of worship for humankind, and (3) that Muhammad was a true prophet of God in continuity with the biblical prophets. The study draws upon scriptural, historical, and logical critique to evaluate these claims, proposing that Islam's historical narrative concerning Abrahamic tradition is a constructed apologetic rather than a verifiable historical continuum.

Introduction

Islam’s theological framework rests upon its asserted continuity with Abrahamic monotheism. The Qur'an frequently invokes Abraham (Ibrahim) as a monotheistic patriarch who predates Judaism and Christianity, claiming Islam to be the restoration of his original faith. Moreover, it attributes primordial religious significance to the Kaaba, declaring it the first house of worship appointed for mankind (Qur'an 3:96). These assertions, however, invite critical scrutiny, particularly regarding the absence of corroborating records predating the 7th century CE. This article rigorously examines these foundational claims through theological, scriptural, and historical lenses.

I. Was Islam the Religion of Abraham?

A. Absence of Historical Records Confirming Islamic Practice by Abraham

The Qur'an claims in Qur'an 3:95 that Abraham followed the same religion as later Muslims, though neither the Hebrew Bible nor any pre-Islamic historical source records Abraham professing the Shahada, performing Salah, paying Zakat, fasting Ramadan, or making pilgrimage (Hajj) to the Kaaba. These are essential Islamic practices, yet no documentation exists in Jewish, Christian, or independent historical archives demonstrating Abraham's observance of these rites.

Questions posed:

Where are historical records verifying Islam as Abraham's religion?
Where did Abraham declare Shahada or practice the five pillars of Islam?

No credible pre-Qur'anic source substantiates these practices.

B. Abraham's Descendants and the Absence of Islamic Practice

Abraham fathered eight sons: Ishmael, Isaac, Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (Genesis 25:1-6). None are recorded in biblical, historical, or extra-biblical literature as practitioners of Islam. Notably:

Israelite priesthood was established through the tribe of Levi, not through an Islamic framework (Exodus 28:1-3).
Neither Ishmaelites nor Israelites practiced Shahada, Salah, Zakat, Ramadan fasting, or Hajj to Mecca.

C. The Prophetic Lineage and Absence of Islamic Rituals

From Adam, Noah, and Enoch to Jesus Christ, no record exists of Islamic practices among these figures. The consistent religious expression recorded in Hebrew Scriptures involves animal sacrifices, altar-building, and temple worship — all absent from Islamic ritual forms until their later codification by Muhammad.

II. Is the Kaaba the First House of Worship for Humanity?

A. Absence of Biblical or Historical Visits to the Kaaba

According to Qur'an 3:96, the Kaaba is "the first house of worship for mankind." Yet no biblical prophet, including Adam, Noah, Abraham, Isaac, Jacob, Moses, David, Solomon, or Jesus, is recorded to have visited, worshipped at, or acknowledged the Kaaba.

The Israelites, after leaving Egypt, constructed the Tabernacle at Mount Sinai as instructed by Yahweh (Exodus 25–27).
God later commanded Solomon to build a temple in Jerusalem, not a pilgrimage to Mecca (1 Kings 6).

Questions posed:

Why did God never command Moses or Israel to worship at the Kaaba?
Why is the Kaaba absent from all Hebrew and Christian canonical writings if it were of primordial significance?

B. Israelite Worship Centers

From the Tabernacle to Solomon’s Temple, biblical theology centered on Jerusalem, not Mecca. No command exists in Old Testament scriptures for Israelites to face or journey toward Mecca. This contradicts Islam’s claim of the Kaaba's primacy.

III. Is Muhammad a True Prophet in Continuity with Biblical Prophets?

A. Muhammad’s Pagan Origins and the Black Stone

Muhammad was born into a polytheistic Quraysh society, which housed 360 idols at the Kaaba. Prior to Islam’s founding, he participated in the installation of the Black Stone in the Kaaba’s eastern corner (circa 605 CE). Even after Islam’s conquest of Mecca, Muhammad preserved the Black Stone, a relic of pre-Islamic Arabian paganism, contradicting biblical monotheism’s rejection of idolatrous objects (Deuteronomy 4:16-19).

Questions posed:

Why did Muhammad retain the Black Stone if Islam was pure monotheism?
Why did no biblical prophet bow to or venerate a stone object?

B. Theological Inconsistencies in Muhammad’s Claims

In Qur'an 6:76-78, Abraham momentarily recognizes a star, the moon, and the sun as possible deities before rejecting them. This depiction diverges from the biblical Abraham who, from the outset, recognizes the singular Yahweh (Genesis 12:1-8).

The Qur'anic portrayal inadvertently paints Abraham as a temporary pagan — a theological flaw given Islam’s assertion that he was a pure monotheist from the beginning.

Observation:
If Abraham’s initial recognition of celestial objects as lords is polytheistic, how does Islam maintain that he was never a pagan, per Qur'an 3:95?

Conclusion

A thorough historical-theological analysis reveals substantial evidentiary gaps and theological inconsistencies in Islam's claim to Abrahamic continuity. Neither Jewish nor Christian scriptures — nor any credible historical source — affirm that Abraham practiced Islam or that the Kaaba was the first house of worship. Furthermore, Muhammad’s personal history, his handling of pagan relics like the Black Stone, and his retroactive theological claims raise legitimate doubts about the authenticity of his prophetic office in the biblical tradition.

Final Thought:
Without external, pre-Islamic corroboration of Islam’s Abrahamic origins or the Kaaba’s primordial status, the Qur’anic narrative appears as a post hoc construct designed to grant theological legitimacy to Islam by appropriating Jewish and Christian figures and narratives. This, combined with Muhammad’s socio-religious context and theological divergences, positions Islam not as a restoration but as a reinterpretation and revision of Abrahamic monotheism.

References

The Holy Bible (Genesis 12–25; Exodus 25–40; 1 Kings 6)
The Qur'an (Surah 3:95-96; 6:75-79)
Ibn Ishaq, Sirat Rasul Allah
Watt, W. Montgomery. Muhammad at Mecca (Oxford, 1953)
Crone, Patricia, and Cook, Michael. Hagarism: The Making of the Islamic World (Cambridge, 1977)
Gilchrist, John. The Islamic Claim to the Temple Mount (2011)

Who Introduced Islam? An Analytical Review of Islamic and Christian Historical Claims

Title:

Who Introduced Islam? An Analytical Review of Islamic and Christian Historical Claims

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

A longstanding debate persists between Muslim and Christian communities regarding the origin of Islam. Muslims claim that Islam existed since the creation of the universe, practiced by all prophets from Adam to Muhammad. Conversely, Christians argue that Islam emerged four thousand years after Jesus Christ, with Muhammad as its founder. This paper examines Islamic sources—including the Qur’an, Sahih al-Bukhari, Sahih Muslim, and respected biographical literature on Muhammad—to determine whether Islam predates Muhammad or whether it was instituted by him in the 7th century. The study concludes by posing a reflective theological question on who truly became the first Muslim between Muhammad and his wife Khadija, based on documented Islamic traditions.

Introduction

For centuries, Islamic and Christian communities have debated the historical and theological origins of Islam. On one side, Muslim scholarship maintains that Islam is an eternal religion instituted by God since the creation of Adam, upheld by every prophet that followed. On the other hand, Christian theologians and historians contest this claim, asserting that Islam was established in the 7th century CE by Muhammad in Arabia. This study seeks to clarify these claims by analyzing both the Qur’anic texts and early Islamic historical records, focusing on the formation of Islam as an organized religious system and identifying its earliest adherents.

Textual Analysis from Islamic Sources

To ascertain the veracity of these claims, we turn first to the Qur’an and its exegesis. In the interpretation of Surah Yusuf (12:19–20) as found in the Kiswahili edition of the Qur’an (third edition, Juzuu 12, page 311), the commentary acknowledges that over 4000 years elapsed before the arrival of the religion brought by Prophet Muhammad. This indicates, within certain Islamic commentaries, that Islam, as an institutionalized religion, was introduced by Muhammad himself.

Additionally, canonical hadith collections such as Sahih al-Bukhari and Sahih Muslim, along with various writings by eminent Islamic scholars, affirm this understanding. A critical example is drawn from the biographical text Maisha ya Nabii Muhammad (Life of Prophet Muhammad) by the late Sheikh Abdullah Saleh Al-Farsy, the former Chief Kadhi of Zanzibar and later Kenya.

On page 18 of this text, it is recorded that upon receiving his first revelation, Muhammad returned home and confided in his wife, Khadija bint Khuwaylid. She immediately believed in him, thereby becoming the first person to profess the Shahada (Islamic declaration of faith). The text explicitly states:

"She was the very first Muslim."

The same book lists the earliest Muslims chronologically as follows:

Khadija bint Khuwaylid — First person to embrace Islam upon Muhammad’s invitation.
Ali ibn Abi Talib — Muhammad’s cousin, who initially hesitated but later declared his faith.
Zayd ibn Haritha — Muhammad’s adopted son.
Baraka bint Tha'laba (Umm Ayman) — Muhammad’s nursemaid.

The historical record situates the formal beginning of Islam as a religious movement on Monday, the 17th of Ramadan, equivalent to 27th December, 610 CE. Prior to this date, there existed no structured religious system identified as Islam.

Historical and Theological Implication

Given these Islamic sources, it becomes clear that institutional Islam—characterized by specific rituals, beliefs, and the Shahada—originated with Muhammad. While Islamic theology retrospectively projects Islam onto earlier prophets, the organized practice labeled as Islam began in the 7th century.

This reality prompts a reflective theological question:
Who was truly the first Muslim—Muhammad or his wife Khadija?

If Khadija accepted Islam the moment Muhammad shared his experience and professed the Shahada before him, then logically, based on Islamic tradition itself, Khadija would hold the distinction of being the first Muslim.

Conclusion

This analysis reveals that, according to documented Islamic sources, the structured religion of Islam as it is known today was introduced by Prophet Muhammad in the 7th century CE. While Islamic theology maintains a belief in Islam’s primordial existence through earlier prophets, the practical and communal establishment of the faith began during Muhammad’s lifetime.

The evidence further suggests that Khadija bint Khuwaylid was, by Islamic historical accounts, the first individual to accept Islam, even before Muhammad publicly proclaimed it to others. This raises a profound theological reflection within Islamic history about the origins of faith adherence in the early Muslim community.

Keywords:

Islamic history, Prophet Muhammad, Khadija bint Khuwaylid, Islam origin, Islamic theology, early Muslim converts, Qur’an, Sahih al-Bukhari, Abdullah Saleh Al-Farsy, 610 CE, religious origins, Islamic tradition.

The Relationship Between Muhammad and Khadija

The Relationship Between Muhammad and Khadija: Historical, Social, and Personal Dynamics

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

This paper critically examines the early marital relationship between Muhammad and Khadija bint Khuwaylid within the context of 7th-century Arabian society. Using classical Islamic sources and historical reports, this study explores the circumstances that led to their marriage, the underlying personal and social motivations, and how these dynamics influenced Muhammad’s later marital decisions. Questions are raised regarding the sincerity of Muhammad’s affection toward Khadija, his interest in her wealth, and his post-Khadija marital behavior. The analysis also addresses whether Muhammad's later choices reflected earlier suppressed desires and whether his marriage to Khadija was driven more by circumstance than romantic conviction.

Introduction

The marriage between Muhammad, later the founder of Islam, and Khadija bint Khuwaylid has often been presented in Islamic tradition as a union of mutual respect and affection. However, closer textual and contextual scrutiny suggests nuanced socio-economic and personal motivations behind this relationship. Khadija, a wealthy merchant widow significantly older than Muhammad, proposed marriage to him under circumstances revealing both her admiration for his character and the societal challenges posed by her status as an aging, twice-widowed woman.

This study presents a reconstructed narrative based on traditional Islamic historiography and hadith literature and then critically examines its implications.

Narrative Account: Khadija's Proposal to Muhammad

Khadija, described in this narrative as an elderly woman without teeth, wrestled internally with the thought:
“Could Muhammad possibly agree to marry me?”

After extensive deliberation, she resolved to convey her feelings to Muhammad. Despite considering the matter a fanciful dream, she acknowledged its feasibility, though she was troubled by doubts:
"Who could deliver my proposal? Would Muhammad, in his youth, accept an elderly woman like me?"

At that moment, a knock came at the door. It was her sister, Halah, who greeted her warmly. Halah, upon being welcomed, revealed she had experienced a disturbing dream where Khadija wandered in darkness, guided by a voice urging her forward. This prompted her visit to inquire about Khadija's well-being.

Khadija admitted:
"To be honest, I have been consumed by thoughts of Muhammad, pondering his virtues and character unmatched among the Quraysh."

Halah encouraged her:
"Then propose to him."

But Khadija confessed her fears:
"I’m afraid he might reject me because of my age. I have been married twice, and he is a young man of twenty-five, yet to marry. How could he accept a woman as old as his mother, with children of her own?"

Halah advised:
"Who first introduced Muhammad to you for business?"

Khadija answered:
"My friend Nafisa."

Halah responded:
"Then Nafisa should deliver your proposal."

Thus, the groundwork for the marriage was set.

Muhammad’s Social Position and Personal Considerations

At the time, Muhammad was an orphan of modest means, having lived with various relatives throughout his youth. Life offered him little stability. From this position of social uncertainty, marriage to a wealthy, respected woman like Khadija presented an invaluable opportunity for security and social elevation.

Textual Evidence: Muhammad’s Preference for Younger Wives

A revealing passage from Sahih al-Bukhari, Volume 3, Book 34, Hadith 310 offers insight into Muhammad’s personal inclinations. On one occasion, he asked Jarir ibn Abdullah:

"Have you married?"
Jarir replied affirmatively.

Muhammad then asked:
"A virgin or a matron?"

Jarir responded:
"A matron."

Muhammad remarked:
"Why didn’t you marry a virgin so that you may play with her and she with you?"

This explicit preference suggests that Muhammad may have favored younger brides, who would offer companionship and lighthearted interaction, raising questions about his emotional investment in Khadija.

Analytical Questions and Critical Reflections

Based on this narrative and supporting textual evidence, several critical inquiries emerge:

Did Muhammad Truly Love Khadija?
The text implies that Muhammad’s acceptance of Khadija’s proposal was driven more by socio-economic necessity than romantic affection. The hadith regarding his preference for virgins further suggests that his emotional fulfillment may not have been fully met in this marriage.
Was Muhammad Primarily Attracted to Khadija’s Wealth?
Khadija was a prominent businesswoman of Mecca. Her wealth and status offered Muhammad financial security, business opportunities, and social standing — factors arguably contributing to his consent.
Did Muhammad Orchestrate Khadija’s Death to Pursue His Desires?
While no historical record directly accuses Muhammad of causing Khadija’s death, the timing of his subsequent marriages, particularly to much younger brides like Aisha, raises speculative questions about suppressed desires and motivations possibly deferred during Khadija’s lifetime.
Why Did Muhammad Marry Multiple Wives Only After Khadija’s Death?
The immediate proliferation of marital unions following Khadija’s death might suggest that Muhammad, restrained during her lifetime — perhaps out of obligation or respect — seized the opportunity for personal freedom upon her passing.

Conclusion

This critical examination of Muhammad’s marriage to Khadija, viewed through the lenses of socio-economic realities, personal desires, and textual evidence, reveals a complex interplay of duty, opportunity, and suppressed inclination. While Islamic tradition venerates this marriage as one of loyalty and partnership, historical scrutiny suggests it may have been more circumstantial than affection-driven. Muhammad’s later marital behavior, including his explicit preference for younger brides, reinforces the notion that his union with Khadija may not have aligned with his deeper personal desires.

References

Sahih al-Bukhari, Volume 3, Book 34, Hadith 310.
Ibn Ishaq. Sirat Rasul Allah (The Life of Muhammad), trans. A. Guillaume.
Watt, W. Montgomery. Muhammad at Mecca. Oxford University Press, 1953.
Al-Tabari. Tarikh al-Rusul wa al-Muluk (History of Prophets and Kings).

Max Shimba Ministries Org

The Fate of the Proud in Islam: A Critical Exegesis of Quran 40:60 and Its Theological Implications

Title:

The Fate of the Proud in Islam: A Critical Exegesis of Quran 40:60 and Its Theological Implications

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

This paper critically examines Quran 40:60 in light of its theological implications on the eschatological destiny of individuals exhibiting pride, including professing Muslims. The verse asserts that those who manifest arrogance, even while outwardly engaging in worship, are destined for hell. This paper explores the semantic, theological, and exegetical dimensions of the term "proud" (Arabic: yastakbirūna) within Quranic theology, comparing it to biblical and Judaic views on pride. Furthermore, it challenges common contemporary Islamic narratives that assure salvation for Muslims merely on the basis of religious identity, highlighting Quranic and Hadith-based evidence that ultimate judgment is contingent on inner humility and submission to divine will rather than nominal affiliation. The paper concludes by reflecting on the universal theological principle that pride remains a damning sin across Abrahamic faith traditions.

1. Introduction

Religious eschatology across Abrahamic traditions consistently condemns pride as a fundamental sin leading to damnation. In Islam, Quran 40:60 offers a particularly severe warning against arrogance, linking it directly with the fate of hellfire, even for those who engage in acts of worship. This text raises significant theological questions regarding the criteria for salvation in Islamic doctrine. Are professing Muslims exempt from condemnation due to their religious identity, or does the presence of pride negate the value of their worship and faith? This paper investigates these issues through an exegetical analysis of Quran 40:60 within its linguistic, contextual, and theological frameworks.

2. Textual Analysis and Translation

The verse in question, Quran 40:60, is rendered in several English translations as follows:

“And your Lord says: ‘Call upon Me, and I will answer you. Indeed, those who are too proud to worship Me will enter Hell [rendered] humiliated.’” (Sahih International)

In Arabic:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

Key terms for analysis:

يَسْتَكْبِرُونَ (yastakbirūna): Those who act arrogantly, proudly, exalting themselves above.
عِبَادَتِي (‘ibādatī): My worship, service, obedience.
دَاخِرِينَ (dākhirīn): Abased, humiliated, in disgrace.

The syntax unambiguously links arrogance with refusal or distortion of true worship, regardless of religious label or ritual participation.

3. Exegetical and Theological Interpretation

Classical exegetes like Ibn Kathir, Al-Qurtubi, and Al-Tabari concur that yastakbirūna ‘an ‘ibādatī refers to those whose arrogance prevents them from sincerely invoking and submitting to Allah. Notably, arrogance (kibr) is considered a severe inner sin, often hidden under external religiosity. Al-Ghazali in Ihya Ulum al-Din classifies arrogance as an internal disease of the heart that invalidates acts of worship before God.

Thus, a Muslim who outwardly prays, fasts, and performs rituals, but inwardly exalts themselves in pride, falls under this condemnation. This challenges popular Islamic soteriological claims that mere identity guarantees divine favor, and aligns with Quranic passages such as 4:123:

“Paradise is not (obtained) by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it.”

4. Comparative Theological Context

In biblical theology, pride is also consistently condemned. Proverbs 16:18 declares:

“Pride goes before destruction, and a haughty spirit before a fall.”

Similarly, James 4:6 in the New Testament teaches:

“God opposes the proud but shows favor to the humble.”

Judaism’s Talmudic tradition (Avot 4:4) warns:

“Be very, very humble, for the hope of man is the worm.”

Thus, across Abrahamic faiths, pride acts as a moral and spiritual separator between man and God, leading to eschatological ruin.

5. Implications for Muslims

Quran 40:60 stands as an unequivocal statement that no external religious affiliation immunizes one from hell if inner pride corrupts the heart. The verse demands that Muslims critically self-examine their spiritual posture, prioritizing humility over outward religiosity.

It serves as a polemic against Islamic triumphalism — the presumption that Muslims are categorically destined for paradise. Muhammad himself warned:

“No one who has an atom’s weight of pride in his heart will enter Paradise.” (Sahih Muslim 91)

This authentic Hadith corroborates the Quranic position that pride is a salvific disqualifier.

6. Conclusion

Quran 40:60 profoundly asserts that pride nullifies worship and merits hellfire, regardless of one’s religious identity. This principle resonates with parallel teachings in biblical and Judaic theology, reaffirming the universal danger of arrogance before God. The verse demands a theology of humility, challenging both Muslims and adherents of other faiths to forsake spiritual pride and embrace sincere submission to the Creator. It refutes popularized Islamic exclusivism that assumes salvation based on mere confession without internal transformation.

This analysis demonstrates that — according to the Quran itself — proud Muslims, like any other proud individual, are destined for hell unless redeemed by humility and repentance. It calls for honest interfaith dialogue on the nature of pride, worship, and divine judgment.

References

The Quran (40:60; 4:123; 16:23)
Sahih Muslim, Hadith 91
Al-Ghazali, Ihya Ulum al-Din
Ibn Kathir, Tafsir al-Qur'an al-Azim
Al-Tabari, Jami’ al-Bayan
Al-Qurtubi, Tafsir al-Jami' li-Ahkam al-Qur'an
Proverbs 16:18, Holy Bible
James 4:6, Holy Bible
Talmud Bavli, Avot 4:4

Theological Reflections on the Islamic Concept of Allah in Light of Christian Revelation

Title: Theological Reflections on the Islamic Concept of Allah in Light of Christian Revelation

Author: Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This paper engages in a comparative theological critique between the Islamic portrayal of Allah and the Christian understanding of God as revealed in the Bible. Drawing from Islamic hadith literature, Quranic interpretation, and Christian scripture, the article questions the logical and theological coherence of Islamic doctrines. It raises serious theological, philosophical, and soteriological concerns about the character of Allah and the practices around his worship, especially as they relate to salvation, divine justice, and eschatology. The paper culminates in a gospel-centered call to truth and freedom through Jesus Christ as the only way to salvation, referencing John 8:31 and John 14:6.

Introduction

Muslims often find themselves in a difficult position when attempting to theologically defend Allah, especially when critical questions arise regarding the logic and coherence of Islamic doctrine. When faced with robust Christian arguments grounded in scripture and reason, many resort to mockery, deflection, or emotional outbursts rather than rational engagement. This paper aims to examine these critical points academically, particularly highlighting hidden inconsistencies in Islamic theology which are often obscured by Islamic clergy from their congregations. As Christians committed to sharing the truth in love, we must educate our Muslim brothers and sisters so they may come to know the truth, which, as Jesus promised, will set them free (John 8:31–32).

Section I: The Paradox of Salawat – Praying for Muhammad

According to Islamic hadith:

“Whoever performs the ‘Asr prayer on Friday and says before standing up: ‘O Allah, send prayers upon Muhammad, the illiterate prophet, and upon his followers, and grant them eternal peace eighty times,’ he will be forgiven eighty years of sins.”
— Al-Sadiqu Al-Amin, Vol. 1-2, Hadith No. 347, p. 160.

Critical Questions:

Who is worthy of intercession: the believer or the prophet?
Why does the prophet demand salutation and blessings from the believers?
Where in the Bible do we find Jesus asking for believers to pray for Him?

Unlike Muhammad, Jesus never asked for such prayers. Instead, He prayed for His followers and offered Himself as the intercessor (John 17:9–26; Romans 8:34). The Islamic requirement to bless a deceased prophet raises theological concerns regarding the completeness and divinity of Muhammad’s mission.

Furthermore, the idea that praying for Muhammad results in the forgiveness of 80 years of sin opens the door for moral abuse. Could this doctrine be behind the motivation of some extremists who believe that martyrdom or obedience to Muhammad’s traditions will earn them unearned righteousness?

Section II: The Shocking Hadith – Will Allah Enter Hell?

A major theological challenge arises from the following hadith:

“Hell will continue saying, ‘Is there any more?’ until the Lord of Glory puts His Foot in it. Then it will say, ‘Enough! Enough! By Your Glory!’ and it will draw itself together.”
— Sahih al-Bukhari, Vol. 8, Hadith No. 654

This anthropomorphic description, where Allah physically places His foot in Hell to pacify it, presents numerous theological problems:

Divine Vulnerability: A god who physically interacts with hell seems susceptible to spatial-temporal limitations.
Theological Dissonance: The Christian God is the eternal Judge, distinct and separate from Hell, and will cast Satan and death itself into the lake of fire (Revelation 20:14).
Deceptive Imagery: If Allah can enter Hell or interact with it materially, is he really distinct from creation? Or is this a mischaracterization of divinity?

Section III: The Final Judgment – The Biblical View of Hell and God's Sovereignty

The Bible makes a clear distinction between the Creator and created realities, including Hell. In Matthew 25:41, Jesus says:

“Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels.’”

This verse establishes:

Hell was never made for God or humanity but for the Devil and fallen angels.
God is the supreme Judge who sends the wicked into Hell, not a being who interacts with Hell to calm it down.

Likewise, in Revelation 20:11–15, we are told:

The dead will be judged before God.
Anyone whose name is not found in the Book of Life will be thrown into the lake of fire.
Death and Hades (not God) are thrown into the lake of fire.

There is no indication that God (Yahweh) ever steps into Hell or interacts with it as if it were alive.

Section IV: A Call to Truth – The Real Identity of God

From the biblical evidence, the God revealed in Scripture (Yahweh) is holy, righteous, omnipotent, and transcendent. He is not confined by the limitations or anthropomorphic depictions found in certain Islamic texts. In fact, the idea that “Allah” enters Hell contradicts the very nature of divine transcendence and omnipotence.

It therefore raises the possibility that the Islamic depiction of Allah is a counterfeit, a false deity masquerading as divine. This aligns with what Jesus said about false prophets and deceptions in the last days (Matthew 24:24; 2 Corinthians 11:14).

Section V: The Way to Salvation – Jesus Christ Alone

Jesus Christ declares in John 14:6:

“I am the Way, the Truth, and the Life. No one comes to the Father except through Me.”

And in Revelation 3:20:

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.”

Dear Muslim reader, Jesus Christ is calling you today. He does not ask you to pray for Him but instead invites you into a relationship with Him, where He intercedes for you. He is the only one whose name is written in the Book of Life, and through Him alone can your name also be written therein (Revelation 20:15).

Conclusion: Choose Life Today

To all seekers of truth: reflect deeply on these theological discrepancies. Question what you have been taught. Don’t settle for incomplete or inconsistent doctrines. True salvation and eternal life are found only in Jesus Christ.

“You shall know the truth, and the truth shall make you free.” – John 8:32

References

The Holy Bible, New King James Version (NKJV)
Sahih al-Bukhari (Volume 8, Hadith 654)
Al-Sadiqu Al-Amin, Vol. 1-2, Hadith No. 347
Quranic interpretations (as referenced by Muslim scholars)
Revelation 20:11–15, Matthew 25:41, John 3:16, John 14:6, Revelation 3:20

Dr. Maxwell Shimba
Founder, Shimba Theological Institute
Max Shimba Ministries Org

Was Muhammad Sent Only to the Arabs? A Qur’anic and Theological Analysis

Title: Was Muhammad Sent Only to the Arabs? A Qur’anic and Theological Analysis

Author: Dr. Maxwell Shimba
Affiliation: Shimba Theological Institute & Max Shimba Ministries Org
Abstract:
Muslim apologists often claim that Jesus Christ was sent only to the Jews, frequently citing Matthew 15:24 as evidence. However, a deeper examination of the Qur’an suggests that Muhammad’s mission was similarly limited—to the Arabs. This article offers a Qur’anic and theological exploration of ten key reasons derived from Islamic scripture to support the argument that Muhammad was a prophet specifically sent to the Arab people.

Introduction

Muslims often assert that Jesus’ mission was restricted to the Jews, using Matthew 15:24: “I was sent only to the lost sheep of Israel.” However, they seldom apply the same standard to Muhammad. A critical reading of the Qur’an reveals that Muhammad’s prophetic mission was confined to the Arabs. The Qur’an itself repeatedly emphasizes the cultural, linguistic, and geographic specificity of Muhammad’s mission. This paper presents ten Qur’anic reasons that substantiate this claim, structured for scholarly evaluation.

1. Every Nation Has Its Own Messenger

Qur’anic Reference: Surah Yunus (10:47)
"And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged."

Analysis:
The verse clearly affirms that each nation (umma) receives its own specific messenger. If "every nation" means distinct people groups such as Africans, Indians, and Europeans, then Muhammad, as an Arab, was the messenger to Arabs alone.

2. Messengers Are Sent in the Language of Their People

Qur’anic Reference: Surah Ibrahim (14:4)
"And We did not send any messenger except [speaking] in the language of his people to state clearly for them."

Analysis:
This verse reinforces the idea that a prophet must share the linguistic and cultural context of his audience. Muhammad spoke Arabic and belonged to the Arab community; hence, his message was directed to Arabs.

3. Every Nation Had Its Own Warning Messenger

Qur’anic Reference: Surah An-Nahl (16:36)
"And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut.'"

Analysis:
If God sent a messenger to every nation, then logically, Muhammad’s mission is localized to his own nation—the Arabs. Each messenger has a specific audience.

4. Different Nations Receive Different Laws

Qur’anic Reference: Surah Al-Ma’idah (5:48)
"To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation..."

Analysis:
This passage demonstrates theological pluralism within Islamic scripture, suggesting divine intent to give each nation its own laws and religious path. Thus, Muhammad’s Sharia was for his own people.

5. Muhammad Was Sent to Warn a Nation Previously Unwarned

Qur’anic Reference: Surah As-Sajda (32:2–3)
"It is a revelation from the Lord of the worlds. So that you may warn a people whose forefathers were not warned, so they are heedless."

Analysis:
This verse implies that Muhammad was sent to the Arabs, who had not previously received a prophet or scripture. The phrase “a people whose forefathers were not warned” cannot apply to Jews or Christians but to pagan Arabs.

6. Muhammad Was One Among Many Prophets Sent to Their Own Peoples

Qur’anic Reference: Surah Ya-Sin (36:2–6)
"Indeed, you are among the messengers, on a straight path... to warn a people whose forefathers were not warned."

Analysis:
Again, Muhammad is grouped among those messengers each sent to their own nations. The term “people whose fathers were not warned” aligns with the historical condition of the pre-Islamic Arabs.

7. Arabs Were Given a Revelation to Avoid Excuses

Qur’anic Reference: Surah Al-An'am (6:156–157)
"Lest you say: ‘The Scripture was only sent down to two groups before us...’"

Analysis:
This implies that the Arabs could not claim ignorance, since a scripture (Qur’an) was now revealed to them, just as previous revelations were given to Jews and Christians. The message is clearly demarcated by ethnicity and geography.

8. The Qur’an Was Revealed in Arabic for the Arabs

Qur’anic Reference: Surah Ash-Shu'ara (26:192–199)
"And indeed, it is the revelation of the Lord of the worlds... in a clear Arabic language... Had We revealed it to a non-Arab and he recited it to them, they would not have believed."

Analysis:
The Qur’an’s Arabic nature and its rejection by others if delivered in a different language confirm its intended audience was Arabs.

9. The Qur’an Was Meant for Makkah and Its Surroundings

Qur’anic Reference: Surah Al-An’am (6:92)
"This is a blessed Book which We have revealed, confirming what was before it, so that you may warn the Mother of Cities and those around it."

Analysis:
“Makkah” (the Mother of Cities) and its environs are explicitly mentioned. This limits the scope of Muhammad’s mission geographically to the Arabian Peninsula.

10. Revelation in Arabic for the People Around Makkah

Qur’anic Reference: Surah Ash-Shura (42:7)
"And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities and those around it."

Analysis:
This verse confirms that the warning was for Makkah and its vicinity. The use of the Arabic language further limits the message to the region and people who spoke Arabic.

Conclusion

According to Islamic scripture itself, Muhammad was a prophet specifically sent to the Arab people. The Qur’an emphasizes his linguistic, cultural, and geographical connection to Arabia. It acknowledges a pattern in which each nation is given its own prophet, language, and divine law. Therefore, just as Muslims claim Jesus was sent only to the Jews, the Qur’an confirms that Muhammad was sent only to the Arabs. Any attempt to universalize Muhammad's mission contradicts the Qur’an's own repeated assertions.

Keywords: Muhammad, Qur’an, Arabs, Prophethood, Sharia, Arabic language, Islamic theology, religious pluralism, Quranic interpretation, messenger to every nation

Cite as:
Shimba, Maxwell. Was Muhammad Sent Only to the Arabs? A Qur’anic and Theological Analysis. Shimba Theological Institute Journal of Interfaith Studies, 2025.

The Prophetic Gift of Seventy-Two Virgins

Title:

The Prophetic Gift of Seventy-Two Virgins: A Theological and Eschatological Critique of Islamic Hadith Tradition

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This paper examines a contentious eschatological claim within early Islamic tradition regarding the promise of seventy-two virgins for male martyrs or believers admitted into paradise, as narrated in Sunan Ibn Majah 4337. It evaluates the theological, moral, and metaphysical implications of this promise and draws comparative insights from biblical eschatology and demonological literature. The study further explores whether such a promise aligns with the broader framework of Abrahamic monotheism and suggests that these 'houris' and the 'inheritance from hell' reflect metaphors of demonic sensuality rather than divinely sanctioned gifts, proposing a provocative thesis: that these seventy beings represent the infernal rather than the celestial. The work concludes with implications for interfaith dialogue and eschatological anthropology.

Introduction

Islamic eschatology, as derived from the Qur'an and Hadith, often emphasizes the sensual rewards awaiting the faithful in paradise. Among the most controversial narrations is the promise of seventy-two virgins (houris) to male believers admitted to Jannah (Paradise). This motif has been especially highlighted in jihadist rhetoric and critiques of Islamic theology by non-Muslim scholars. A particularly revealing narration is found in Sunan Ibn Majah 4337, which states:

“There is no one whom Allah will admit to Paradise but Allah will marry him to seventy-two wives, two from houris and seventy from his inheritance from the people of Hell, all of whom will have desirable front passages and he will have a male member that never becomes flaccid.”
— (Sunan Ibn Majah, Book 37, Hadith 238, English translation: Vol. 5, Book 37, Hadith 4337)

This article evaluates the theological and moral implications of this narration and posits that these figures — referred to as 'inheritance from the people of Hell' — suggest an association with demonic entities rather than divine blessings.

The Hadith Tradition and Its Eschatological Promises

Hadith collections such as Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, and Sunan Ibn Majah record sayings attributed to Muhammad, forming the secondary source of Islamic jurisprudence and theology after the Qur'an. The notion of houris — beautiful, untouched, immortal women — is elaborated in Qur'anic passages such as Surah Al-Rahman 55:72 and Surah Al-Waqi'ah 56:22-23. Yet, the addition of 'seventy from his inheritance from the people of Hell' raises unsettling theological and moral questions.

What does it mean for a believer in Paradise to inherit individuals from Hell? Islamic theologians have struggled with this phrasing, as it seems incompatible with the nature of Paradise as a realm of purity and divine sanctity.

Demonic Symbolism and Infernal Inheritance

The phrase 'inheritance from the people of Hell' implicitly aligns these seventy entities with the infernal domain. In classical demonology, especially in Jewish and Christian traditions, demons were believed to inhabit Sheol (Hell) and were associated with sexual perversion, deception, and torment (cf. 1 Enoch 15–16; Luke 8:30). The imagery of seventy beings, sexually available and sourced from Hell, suggests not a divine reward but an infernal entrapment.

Historically, the number seventy-two has mystical and demonic connotations. The medieval "Lemegeton" (The Lesser Key of Solomon), a grimoire of demonology, lists 72 demons of the Ars Goetia, commanding legions of infernal spirits. Though predating Islamic tradition, this conceptual parallel is striking. It raises the speculative yet theologically pertinent question: Could Muhammad’s promise of seventy infernal companions inadvertently echo ancient Near Eastern demonology?

Comparative Eschatology: The Bible vs. the Hadith

The Biblical concept of the afterlife offers a stark contrast. In Revelation 21:4, Heaven is a realm where “there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.” It lacks any description of carnal indulgences. Matthew 22:30 explicitly states that “in the resurrection, people will neither marry nor be given in marriage, but will be like the angels in heaven.”

This divergence reflects two fundamentally opposed theological anthropologies:

The Islamic Hadith model that envisions Paradise as a place of corporeal and sensual gratification, even involving entities sourced from Hell.
The Judeo-Christian model that conceives of the afterlife as a spiritual, incorruptible existence devoid of sexual desire or infernal influences.

Moral and Theological Implications

The idea of rewarding pious men with beings from Hell presents profound moral contradictions. If the inhabitants of Hell are condemned for their sins, how can they be elevated to reward the righteous? Furthermore, the text’s emphasis on perpetual male potency and sexual servitude objectifies these entities, reducing Paradise to a carnal fantasy rather than a realm of divine communion.

From a theological anthropology perspective, this reflects an anthropocentric, male-dominated eschatology inconsistent with monotheistic purity. The claim that such beings could inhabit Paradise undermines the very notion of Heaven as sanctified and untainted by sin.

Conclusion

This analysis concludes that the promise recorded in Sunan Ibn Majah 4337 reflects not a divine revelation but a syncretic infusion of pre-Islamic erotic mythology and demonological motifs. The figure of seventy infernal companions may symbolically correspond to ancient traditions of sexual demons and infernal spirits masquerading as houris.

As such, the prophetic 'gift' attributed to Muhammad here appears less a reward from the One True God and more a lure rooted in the sensual and infernal imagination of Late Antiquity.

For Christian scholars and interfaith theologians, this Hadith exemplifies the anthropomorphic tendencies of early Islamic eschatology and its occasional alignment with pagan, rather than Abrahamic, spiritual constructs.

References

Sunan Ibn Majah 4337. In-book reference: Book 37, Hadith 238. English translation: Vol. 5, Book 37, Hadith 4337. Accessed via: https://sunnah.com/ibnmajah:4337
The Holy Bible, Revelation 21:4, Matthew 22:30
The Qur'an, Surah Al-Rahman 55:72, Surah Al-Waqi'ah 56:22-23
The Lesser Key of Solomon (Lemegeton), Ars Goetia.
Charlesworth, J. H. (Ed.). The Old Testament Pseudepigrapha. Vol. 1 & 2. Doubleday, 1983.
Bowman, R. M. (1997). Why You Should Believe in the Trinity: An Answer to Jehovah's Witnesses. Baker Book House.
Segal, A. F. (1990). Life After Death: A History of the Afterlife in Western Religion. Doubleday.

The Marital Transition of Muhammad After Khadijah: An Analytical and Theological Inquiry

Title: The Marital Transition of Muhammad After Khadijah: An Analytical and Theological Inquiry

By Dr. Maxwell Shimba
Max Shimba Ministries Org

Abstract

This article examines the marital life of Muhammad, specifically focusing on the sudden increase in his number of wives after the death of his first wife, Khadijah. By drawing from Islamic sources, particularly Sahih Bukhari, and by analyzing historical and sociocultural dynamics of 7th-century Arabia, the article explores whether Muhammad's monogamous commitment to Khadijah stemmed from sincere affection, strategic necessity, or social constraint. The study also investigates what his post-Khadijah polygamy suggests about his personal inclinations and theological motivations.

Introduction

The marriage of Prophet Muhammad to Khadijah bint Khuwaylid stands as a significant point in the Prophet’s biography. It is often cited by Muslim scholars as an example of a faithful and noble marital relationship. However, an observable shift occurred after Khadijah’s death: Muhammad rapidly married multiple women. This article seeks to examine the possible motives behind that shift and to assess whether his early monogamy was due to genuine affection, social dependence, fear, or pragmatic survival.

Key Questions for Consideration

Several critical questions emerge from this marital transformation:

Did Muhammad have a particular preference for older women?
Was he initially against polygamous marriages?
Did he fear Khadijah and thus refrain from taking other wives?
Was his love for Khadijah genuine or conditional?

Each of these inquiries opens a window into understanding Muhammad’s character, values, and strategic decisions in his formative years and prophetic mission.

Historical Context: Poverty, Orphanhood, and Security

Muhammad was an orphan who grew up under the care of various relatives. His early life was characterized by poverty and instability. At the age of 25, he married Khadijah, a wealthy merchant widow who was 15 years his senior. Importantly, it was Khadijah who proposed marriage, a fact that reverses traditional gender norms in Arab society of the time.

This marriage offered Muhammad not only emotional companionship but also material security. It is plausible to argue that this union provided the first stable home he had ever known. In that light, his commitment to Khadijah may have stemmed from a deep sense of gratitude, economic dependency, and psychological comfort—factors that likely outweighed romantic or sexual interests.

Hadith Evidence: The Desire for Virgins

A telling hadith found in Sahih Bukhari (Volume 3, Book 34, Number 310) sheds light on Muhammad's preferences:

“The Prophet asked Jarir bin ‘Abdullah: ‘Have you got married?’ He replied, ‘Yes.’ The Prophet asked, ‘A virgin or a matron?’ He replied, ‘A matron.’ The Prophet said, ‘Why not a virgin so that you may play with her and she with you?’”

This conversation suggests that Muhammad saw particular appeal in marrying virgins—indicative of a desire possibly unfulfilled during his marriage to Khadijah. It leads one to infer that abstaining from such desires during the earlier marriage may not have been due to disinterest but due to situational or emotional constraints.

The Explosion of Polygamy Post-Khadijah

After Khadijah’s death, Muhammad’s marriage pattern changed dramatically. Within a few years, he had married multiple women, many of whom were younger and from various tribes. This rapid shift may signify the lifting of a social or emotional constraint that was previously limiting him. The metaphor of "a prison gate being broken" is fitting: it implies that Khadijah’s presence possibly served as a moral, emotional, or strategic restraint on Muhammad’s polygamous desires.

Additionally, these marriages had political, social, and religious functions: they were used to forge alliances, secure loyalty, and provide shelter to widows. However, the speed and volume of these marriages raise questions about personal motivations versus public duties.

Conclusion: Was the Monogamy Tactical?

It is reasonable to consider that Muhammad's monogamy during his marriage to Khadijah was not necessarily a lifelong conviction but perhaps a necessity rooted in his precarious social status and the power dynamic within that marriage. Once Khadijah—his primary source of security—was gone, Muhammad had the liberty and motivation to explore marital options that may have long appealed to him.

This study does not claim to reduce Muhammad’s marriage to Khadijah to mere opportunism, but rather suggests a complex interplay of survival, gratitude, affection, and unfulfilled desires. The post-Khadijah polygamy, therefore, reveals a deeper aspect of his personality and provides scholars with fertile ground for examining the human side of the Prophet of Islam.

References

Sahih Bukhari, Volume 3, Book 34, Hadith 310
Guillaume, A. The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah
Watt, W. Montgomery. Muhammad: Prophet and Statesman
Lings, Martin. Muhammad: His Life Based on the Earliest Sources

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