JESUS IS GOD — BIBLICAL EVIDENCE

By Dr. Maxwell Shimba
Shimba Theological Institute

1. John 1:3 — Jesus Is the Creator

“All things were made through Him, and without Him nothing was made that was made.”
(John 1:3 NKJV)

This verse is one of the strongest declarations of Christ’s divinity:

✦ 1. The Creator cannot be a creature.

John says all things were made through Jesus. If Jesus created everything, He cannot be part of the created order.

✦ 2. John excludes any exception.

The phrase “without Him nothing was made that was made” means everything that exists owes its existence to Christ.

✦ 3. Creation is God’s exclusive work.

In the Old Testament, only Yahweh creates:

• Isaiah 44:24 — “I, the LORD, am the Maker of all things… alone.”

• Genesis 1:1 — Only God creates the heavens and the earth.

But in John 1:3 the same activity is attributed to Jesus.
Therefore, Jesus shares the identity of Yahweh the Creator.

---

2. John 10:27–28 — Jesus Has God’s Authority Over Life and Eternity

“My sheep hear My voice, and I know them, and they follow Me.
And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.”
(John 10:27–28 NKJV)

Here Jesus makes divine claims that no prophet or angel ever made:

✦ 1. Jesus gives eternal life.

No created being can give eternal life.
Eternal life belongs to God alone (Deut. 32:39; Ps. 36:9).

✦ 2. Jesus’ hand is the hand of God.

No one can snatch the believer from His hand.
Just two verses later Jesus explains why:

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

The Jews understood this as a claim to deity and attempted to stone Him (John 10:33).

✦ 3. Jesus knows His sheep perfectly.

Only God knows the hearts, motives, and inner thoughts of people (1 Kings 8:39).
Yet Jesus claims intimate, divine knowledge of His followers.

---

Conclusion: Jesus Is God

Putting these verses together:

• John 1:3 → Jesus is the Creator of all things—only God creates.

• John 10:27–28 → Jesus gives eternal life, secures believers forever, and shares unity with the Father.

Therefore:

**Jesus is not merely a prophet or teacher.

He is God the Son — the eternal Word — the Creator and Savior.**

Revised Professional Questions

Revised Professional Questions

1. Who first claimed that Allah sent the angel Jibrīl?
   Muhammad.

2. Who asserted that Jibrīl delivered a revelation known as the Qur’an?
   Muhammad.

3. Who declared that the Qur’an originates from Allah?
   Muhammad.

4. Who affirmed that the Qur’an is the literal word of Allah?
   Muhammad.

5. Who stated that Jibrīl identified Muhammad as the final prophet?
   Muhammad.

6. Who taught that Islam as a religion was divinely established by Allah?
   Muhammad.

7. Who instructed that all people should submit to Islam?
   Muhammad.

These questions highlight the foundational point: nearly all theological claims in Islam depend on the self-attestation of one individual.

---

Additional Professional Questions for Deeper Inquiry

8. Who provided the primary testimony for the existence, identity, and messages of Jibrīl?
   Muhammad.

9. Who authenticated his own prophetic office without external, verifiable witnesses?
   Muhammad.

10. Who validated the accuracy and preservation of the revelations received?
    Muhammad.

11. Who confirmed that earlier scriptures were corrupted, thereby justifying the Qur’an’s necessity?
    Muhammad.

12. Who asserted that obedience to him is equivalent to obedience to Allah?
    Muhammad.

13. Who introduced new doctrines and practices that he alone claimed were divinely mandated?
    Muhammad.

14. Who gave the only narrative describing his miraculous night journey (Isrā’ and Miʿrāj)?
    Muhammad.

15. Who declared that he was a model for all humanity and required imitation in every aspect of life?
    Muhammad.

16. Who established the claim that rejecting him equates to rejecting Allah Himself?
    Muhammad.

17. Who provided all information regarding angels, heaven, hell, and the unseen world in Islam?
    Muhammad.

18. Who claimed exclusive authority to abrogate earlier teachings and introduce new commandments?
    Muhammad.

19. Who determined the criteria for who qualifies as a believer or an unbeliever?
    Muhammad.

20. Who is the sole source of hadith literature, which forms the foundation of Islamic law and theology?
    Muhammad.

---

Conclusion

When every doctrinal claim—from revelation to angels to salvation—originates from one man’s solitary testimony, it is academically fair to describe Islam as a single-source religion, or as you phrase it, “a one-man show.”

Jesus Is the Real One: A Critical Theological Analysis of the Islamic Isa bin Maryam

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This article examines the theological divergence between the Biblical Jesus Christ—the eternal Son of God—and the Islamic figure known as Isa bin Maryam. While both traditions claim reverence for Jesus, their portrayals differ radically in identity, mission, and eschatological role. Through biblical analysis and comparative theology, this paper argues that the Islamic Isa represents a constructed figure fundamentally inconsistent with the historical and biblical Jesus, and aligns more closely with the New Testament warnings concerning false Christs and end-time deception.

---

1. Introduction

Throughout Christian history, the identity of Jesus Christ has stood at the center of faith, doctrine, and salvation. Islam, however, presents an alternative figure called Isa bin Maryam, whom it identifies as a prophet, denies His divine Sonship, and predicts His return to establish Islamic rule. This theological conflict raises a crucial question: Is the Isa of Islam the same Jesus revealed in Scripture?
This paper argues that the answer is unequivocally no. Instead, the Islamic Isa fits the biblical warnings of a counterfeit Christ—one who denies the fundamental truths of the Gospel.

---

2. The Biblical Portrait of Jesus Christ

The New Testament presents Jesus as:

• The eternal Word and Creator (John 1:1–3)

• The only begotten Son of God (John 3:16)

• The incarnate Lord and Savior (Matthew 1:23; Titus 2:13)

• The Judge of all nations (Acts 17:31)

• The returning King of kings (Revelation 19:11–16)

These attributes are non-negotiable within Christian theology. To deny His Sonship or divine identity is to reject the very essence of Christian revelation.

---

3. The Islamic Isa: A Theological Departure

Islamic doctrine, as found in the Qur’an and Hadith, presents Isa as:

• Not the Son of God (Qur’an 5:116; 112:1–4)

• Not crucified or resurrected (Qur’an 4:157)

• A prophet subordinate to Muhammad

• A figure who will return to destroy crosses, abolish Christianity, kill the swine, and convert the world to Islam

This portrayal is incompatible with the biblical narrative. The Isa of Islam rejects every cornerstone of Christianity—atonement, resurrection, Sonship, and divinity. The two figures cannot be harmonized.

---

4. False Christs and Biblical Warnings

Jesus warned His disciples that false Christs would arise to mislead even the elect (Matthew 24:23–25). The apostle Paul similarly cautioned that a deceptive figure would appear before Christ’s return—one who exalts himself against the true God (2 Thessalonians 2:3–4).

The Islamic Isa fits these warnings precisely:

• He denies Jesus’ divine identity

• He overturns central Christian doctrines

• He demands global submission to a religious system that rejects the true Gospel

Thus, the Isa of Islam is not simply a different interpretation of Jesus; he is a theological counterfeit.

---

5. Isa and the Antichrist Paradigm

An important theological observation emerges when comparing Islamic eschatology with the Bible:

• Islam’s “Dajjal” resembles the Jesus of Scripture:

  • Performs miracles

  • Claims divine authority

  • Rules from Jerusalem

• Islam’s “Isa” resembles the biblical Antichrist:

  • Denies Jesus’ divinity

  • Opposes Christian doctrine

  • Seeks to destroy Christian faith

This inversion creates a profound eschatological conflict:
The true Christ of Christianity is portrayed as the villain in Islamic eschatology, while the false Christ becomes Islam’s savior.

Therefore, within a biblical framework, Islam’s Isa fits the category of the Antichrist spirit described in 1 John 2:18—the one who denies the Father and the Son.

---

6. Eschatological Outcomes: A Clash of Two “Jesus” Figures

Islamic tradition asserts that their Isa will descend, kill the Christian Messiah, and enforce global Islam. However, Scripture reveals a dramatically different outcome:

• The true Jesus Christ returns with heavenly armies (Revelation 19:11–14)

• He destroys the Antichrist and his forces (2 Thessalonians 2:8)

• The armies opposing Him are slain in great number (Revelation 19:19–21)

This sharp contrast underscores the irreconcilable nature of the two narratives. One is rooted in the biblical revelation of God; the other stands in opposition to it.

---

7. The Deception Embedded in Islamic Theology

Islamic doctrine establishes an eschatological system that redefines evil as good and good as evil. It prepares its followers to:

• Reject the real Jesus

• Embrace a false Christ

• Oppose God’s redemptive plan

• Misinterpret the return of Christ as the arrival of the “Dajjal”

This, according to Scripture, is the very essence of end-time deception (2 Corinthians 11:13–15).

---

8. Conclusion

The Jesus of the Bible and the Isa of Islam are not the same. One is the true Son of God, the Savior of the world, and the returning King. The other is a figure constructed within a theological system that denies the essential truths of the Gospel.
For Christians, the warning is clear: faithfulness requires discernment. The rise of a false Christ is not a distant theory but a present theological reality embedded within Islamic doctrine.
The true Jesus Christ—crucified, resurrected, and glorified—will return to judge the world and to expose every counterfeit. Until then, believers must hold fast to the biblical revelation and refuse to be deceived.

• 
  

• 
  

Police Brutality and the Theft of Church Property

 Police Brutality and the Theft of Church Property:

A Disturbing Attack on Bishop Josephat Gwajima’s Ministry
By Shimba Theological Institute

The church has always been a sanctuary — a place where believers gather to worship, find peace, and experience the presence of God. Yet recent events involving Bishop Josephat Gwajima’s church have shaken the nation and exposed a shocking level of abuse, brutality, and lawlessness committed by those entrusted with the duty to protect citizens.

A Night of Violence, Intimidation, and Theft

Reports indicate that police officers — acting under suspicious and politically charged directives — stormed Bishop Gwajima’s church premises in a brutal and unlawful operation. Instead of upholding justice, the officers engaged in acts that can only be described as outright criminality.

Eyewitnesses and church members recount how officers broke into the church offices, smashed doors, and terrorized innocent people. What was supposed to be a law-enforcement action turned into a violent raid fueled by intimidation and destruction.

They Stole Money and Broke the Safe

Perhaps the most shocking aspect of this incident is the theft of church funds. Officers forcibly broke open the church safe and disappeared with the money stored inside.
This is not law enforcement — this is robbery under the guise of authority.

Such actions raise serious questions:

• Who authorized this raid?

• Why were police officers handling sacred church property like common burglars?

• How can citizens trust the very institutions meant to protect them?

Computers, Laptops, and iPads Taken Without Accountability

In addition to breaking the safe and stealing money, officers confiscated — or rather stole — church electronics. Computers, laptops, tablets, and iPads used for ministry work, media production, and administration vanished into the hands of those who carried out the raid.

These devices contained sensitive information, sermons, financial records, and years of ministry data. Such theft is more than material loss — it is an attack on the operational heart of the church.

Even Furniture Was Not Spared

Shockingly, the theft extended beyond electronics. Officers even took chairs and other church equipment, demonstrating the lawlessness and impunity that characterized the entire operation.

When police officers strip a house of worship of its furniture, we are no longer dealing with an isolated case — we are looking at institutional decay and the weaponization of state power against religious communities.

A Violation of Religious Freedom and Human Rights

This incident is not just about stolen property. It is a violation of:

• Religious freedom

• The sanctity of worship spaces

• Human rights and dignity

• The rule of law

Churches in Tanzania have historically played a major role in promoting peace, morality, and unity. Targeting a church with violence and theft is an attack on society itself.

Where Is Accountability?

The public deserves answers. Tanzanians deserve the truth. The church deserves justice.

Shimba Theological Institute calls for:

1. An independent investigation into the raid.

2. Immediate return of stolen property.

3. Criminal prosecution of all officers involved.

4. Public accountability from the authorities who sanctioned the operation.

5. Legal protection for religious institutions to prevent such abuses in the future.

The Church Will Not Be Silenced

Despite intimidation and injustice, the church of Jesus Christ remains unshaken.
History teaches us that whenever oppressive forces rise against the people of God, the church emerges stronger, more united, and more resilient.

Bishop Gwajima’s ministry has long been a voice for truth, justice, and spiritual empowerment. This attack will not erase that voice — it will only amplify the call for accountability and righteousness.

Conclusion

What happened at Bishop Josephat Gwajima’s church is not acceptable by any moral, legal, or democratic standard. Police brutality and theft committed under the cover of authority should alarm every citizen, regardless of political or religious background.

The nation must rise and demand justice.
The church must stand firm in faith.
And those responsible must face the consequences of their actions.

Shimba Theological Institute remains committed to speaking truth, defending justice, and standing with all victims of oppression.

Theological Reflection Questions

Theological Reflection Questions

1. If the Son of Man refers to Christ’s humanity, why does He also receive authority, glory, and an eternal kingdom (Daniel 7:13–14)?

2. If Jesus is merely human, how does He forgive sins, something only God can do?

3. Why do demons recognize Jesus not as a man, but as the Holy One of God?

4. How can a “human only” be worshiped by angels (Hebrews 1:6)?

5. Why does the Son of Man claim He will judge the world at the end of the age?

6. If the Son of Man suffers as a man, why does He rise by His own power as God?

7. How can the Son of Man be in heaven while speaking on earth (John 3:13)?

8. If Jesus is only a prophet, why does He call God My Father in a unique, exclusive way?

9. Why do the Jews accuse Jesus of blasphemy for calling Himself the Son of God if the title is purely symbolic?

10. If the Son of God is not divine, why is He co-equal with the Father in John 5:23?

Identity and Logic Questions

11. Can a mere man be conceived by the Holy Spirit?

12. Can a human being be called Emmanuel—God with us?

13. Can a created being be the Creator of all things (John 1:3)?

14. How can the Son of Man be both David’s Son and David’s Lord?

15. If Jesus is not divine, why does He accept titles like Alpha and Omega?

16. Can a human being command nature, raising storms and calming seas?

17. Can a man raise Lazarus, who had been dead four days?

18. If the Son of Man is only human, why does He receive prayer from Stephen (Acts 7:59)?

19. How can a man promise eternal life to His followers?

20. If Jesus is not God, why does the Father command, “Let all God’s angels worship Him”?

Christology & Salvation Questions

21. Can a mere human be the Lamb of God who takes away the sin of the world?

22. How can a human sacrifice save all mankind?

23. Who has the authority to open the sealed scroll in heaven except the Lion of Judah?

24. How can a human being sit at the right hand of God?

25. Who gave the Son of Man the authority to grant eternal life?

26. If Jesus is not divine, who redeemed us with His own blood?

27. How did a human body not see decay after death?

28. Who will return on clouds of heaven with angels and glory—an ordinary man?

29. Can a man be the exact image of the invisible God (Colossians 1:15)?

30. How can the Son of Man rule a kingdom that will never end?

Additional Controversial Characteristics Recorded in Islamic Traditions

Additional Controversial Characteristics Recorded in Islamic Traditions

1. He claimed revelations only when convenient

In several hadith, revelations appeared exactly when they solved his personal or political problems (e.g., Qur’an 33:37 regarding Zaynab).

2. He married his adopted son’s wife

The marriage to Zaynab bint Jahsh, formerly the wife of his adopted son Zayd, caused scandal even among his companions (Qur’an 33:37–40).

3. He allowed temporary marriages (Mut’ah)

Mut’ah (temporary sexual contracts) were practiced during Muhammad’s time, later banned by Umar, showing internal contradictions in Islamic law.

4. He approved the killing of critics

Biographical sources record the assassinations of poets and critics such as Ka’b bin al-Ashraf and Asma bint Marwan.

5. He ordered violent raids on caravans

Early Islamic expansion involved economic raids (ghazawat), including the raid on the Quraysh caravan that triggered the Battle of Badr.

6. He married multiple women for political reasons

His marriages often strengthened tribal alliances; this is acknowledged in classical Islamic scholarship.

7. He cursed entire groups of people

Hadith collections record him cursing groups such as women, Jews, poets, and tribes that opposed him.

8. He claimed special privileges to break moral laws

Islamic law gives Muhammad exceptions: more wives, exemption from certain restrictions, special allowances on marriage, etc.

9. He believed magic was cast on him

Sahih al‑Bukhari states that Muhammad believed he was magically bewitched and unable to distinguish reality.

10. He engaged in harsh punishments

Reports describe beheading, amputation, and severe retribution against opponents (e.g., the Banu Qurayza incident).

11. He spoke words not found in the Qur’an

Hadith record that verses were eaten by a sheep, others forgotten, others abrogated — raising questions of textual stability.

12. He allowed beating of women

Sahih Hadith record permission to strike a disobedient wife, though not severely.

13. He claimed the Qur’an was protected but also missing verses

Islamic tradition acknowledges missing or forgotten verses after his death, such as the verse of stoning.

14. He declared himself the final prophet based on personal testimony

No external witness or prophecy (from Torah or Gospel) confirms this claim; the testimony comes from Muhammad alone.

15. He allowed child concubinage with slave girls

Concubines like Maria the Copt were taken as part of war spoils, including sexual relations without formal marriage.

---

Tanzania Election Massacre

 Tanzania Election Massacre

By Shimba Theological Institute

Reports emerging from Dar es Salaam indicate a growing concern over government-driven intimidation, suppression of dissent, and manipulation of public opinion ahead of the December 9, 2025 nationwide protests. According to insider sources, digital media journalists were summoned to the State House (Ikulu), where they were allegedly briefed, organized, and handed a coordinated strategy to begin publishing content aimed at discouraging, discrediting, and shutting down the planned demonstrations. Eyewitnesses claim that the journalists were seen lined up for tea, awaiting instructions—a symbolic moment that reveals how state influence is being packaged behind a façade of hospitality.

This alarming development points to a broader pattern: an intentional effort by state machinery to control the narrative, silence the public, and conceal human rights violations. The presence of journalists being paid and directed to oppose the December 9 protests raises major ethical questions about media integrity, press freedom, and the independence of journalism in Tanzania. When reporters become tools of political propaganda, the truth becomes the first casualty.

Reliable sources affirm that President Samia Suluhu Hassan’s administration is prepared to financially compensate these media personnel in exchange for articles, posts, and videos aimed at blocking public mobilization. This move signals fear of the growing civil awakening among Tanzanians who are demanding transparency, justice, and accountability—especially after previous episodes of brutality that many now refer to as the Tanzania Election Massacre.

The government’s attempt to weaponize media ahead of the upcoming protest is not only unethical—it is dangerous. It undermines democratic principles, weakens public trust, and emboldens those who believe force, fear, and misinformation are legitimate tools for governance. Tanzanians deserve a free press, not a paid megaphone for political interests.

As the December 9 protest approaches, citizens must remain vigilant. They must fact-check information, recognize propaganda when they see it, and stand firm in demanding a country where journalists report truth—not government orders. History shows that when a regime fears its own people’s voices, it will go to extreme lengths to silence them. But history also shows that truth always prevails.

Tanzania cannot move forward by suppressing its citizens.
A nation cannot heal when its media is bought.
And democracy cannot thrive where fear rules.

The world is watching. And so are the people of Tanzania.

Testimony of a Released Treason Suspect: A Window Into State Violence and Human Rights Violations in Tanzania

By Dr. Maxwell Shimba – Shimba Theological Institute

The recent release of a treason suspect in Tanzania has opened yet another troubling chapter in the country’s ongoing struggle with state accountability, police brutality, and the protection of fundamental human rights. In his chilling testimony, the former detainee states: “Nilipigwa sana bila kuulizwa chochote, niliyokutana nayo mahabusu ni ya ajabu sana. Watu wengi walifia ndani, walipigwa risasi za kiuno, nyonga. Nashukuru sana Watanzania kwa kupiga kelele.” Translated: “I was severely beaten without being asked anything. What I witnessed in detention was shocking. Many people died inside; they were shot in the waist and hips. I sincerely thank Tanzanians for speaking out.”

This firsthand account offers a disturbing glimpse into the dark realities within Tanzanian detention facilities, particularly in the context of politically motivated arrests. His words raise serious concerns about unlawful use of force, extrajudicial killings, and systemic violations of due process.

---

1. Human Rights Implications: Systemic Abuse and Institutional Failure

The testimony points to severe physical torture, arbitrary detention, and lethal use of force—acts that contradict both Tanzanian law and international human rights conventions. Under the Constitution of the United Republic of Tanzania, every citizen is guaranteed the right to dignity, legal representation, and protection from inhumane treatment. Furthermore, international instruments such as the Universal Declaration of Human Rights (UDHR) and the International Covenant on Civil and Political Rights (ICCPR) prohibit torture and extrajudicial violence under all circumstances.

Yet, the witness describes a detention environment characterized by beatings, bullet wounds, and unexplained deaths—clear indicators of an institutional culture that permits impunity. Such conditions not only endanger detainees but also undermine the credibility of Tanzania’s criminal justice system.

---

2. Political Context: Silencing Dissent Through Fear

The suspect’s release and subsequent testimony come at a time of heightened political tension in Tanzania. Historically, treason charges have been used to intimidate opposition figures, activists, and individuals perceived as threats to state authority. Reports of clandestine operations, arbitrary arrests, and suppression of peaceful dissent indicate a pattern of using police and security forces as tools of political control.

The mention of citizens being shot inside detention facilities suggests an escalation from intimidation to lethal force. The existence of such incidents—if independently verified—would constitute grave breaches of national and international law, including potential crimes against humanity.

---

3. The Power of Public Outcry: Collective Voice as a Shield

Despite the brutality he endured, the released suspect expresses gratitude to Tanzanians for “kutoa kelele”—for raising their voices. This points to an essential truth: public pressure remains one of the most effective mechanisms for resisting state oppression. Civil society movements, online activism, and international attention have increasingly compelled governments to reconsider unlawful practices.

In this case, national and global advocacy may have contributed to his release, demonstrating the profound impact of collective action. It is a reminder that silence enables abuse, while public awareness promotes justice.

---

Conclusion: A Call for Independent Investigation and Judicial Reform

This testimony must not be dismissed as an isolated incident. It warrants a comprehensive, independent investigation by human rights bodies, legal institutions, and international partners. Tanzania’s justice system must be protected from political interference, and detention facilities must be held accountable for violations.

The account of the released suspect is more than a personal story—it is a warning. The health of a nation’s democracy is measured not only by elections but by how the state treats its most vulnerable people, including those it detains. A society committed to justice cannot ignore such testimonies; it must confront them with truth, reform, and the courage to protect human dignity.

---

A Critical Examination of Muhammad’s Death Rites in Relation to Islamic Normative Practice

By Dr. Maxwell Shimba, Shimba Theological Institute

Islam defines itself as a religion grounded in the teachings, actions, and example (Sunnah) of the Prophet Muhammad. For Muslims, Muhammad functions as the normative model (al-uswah al-hasanah) whose life and conduct provide the standard for imitation. Consequently, the consistency between Muhammad’s own life—and particularly his death—and the ritual obligations Islam prescribes is an important subject of theological inquiry.

This article critically evaluates three areas traditionally associated with Islamic ritual and prophetic exemplariness: circumcision, post-mortem bodily procedures, and burial in a shroud. The aim is to assess whether Muhammad’s death adhered to Islamic norms and, by extension, whether his example can be considered universally prescriptive within Islam.

---

1. The Question of Circumcision

Circumcision (khitān) is widely practiced within Muslim communities and is often regarded as a sign of religious identity. However, the Qur’an contains no explicit statement affirming that Muhammad himself was circumcised, nor does it mandate circumcision as a divine command. Islamic sources differ significantly on this matter, and no universally accepted textual proof exists to confirm that Muhammad underwent the procedure.

Given Muhammad’s central role as a model for the Muslim community, the absence of clear evidence raises an important theological question: Can an act be considered universally obligatory for Muslims if it was not demonstrably performed by Muhammad himself?

---

2. Post-Mortem Procedures: The Issue of Bodily Expression

Islamic jurisprudence identifies specific rites for handling the body of a deceased Muslim. Among these practices—derived from fiqh literature—is the expectation that the body be washed and that the abdomen be gently pressed to expel any remaining waste. This procedure is considered necessary to ensure ritual purity before burial.

Sources describing the final illness and death of Muhammad do not indicate that this procedure was applied to his body. If every Muslim corpse must undergo such ritual preparation, the absence of this practice in the Prophet’s own case presents a theological inconsistency within Islamic ritual law.
It raises the broader question of whether Islamic funerary requirements are universally binding, or whether prophetic exemption exists without explicit scriptural justification.

---

3. Burial in a Shroud: Deviations from Normative Islamic Practice

Islamic funeral rites specify that a deceased Muslim must be:

1. Washed

2. Wrapped in a funerary shroud (kafan)

3. Perfumed three times

4. Buried after the funeral prayer

These rites are presented as religious obligations upon the Muslim community. Exceptions only apply to specific cases—such as an individual who dies while in a state of ihram during pilgrimage, who must not be perfumed or have the head covered, as indicated in authentic reports narrated by Ibn ‘Abbās and recorded by al-Bukhārī and Muslim.

However, reports describing Muhammad’s own burial practices indicate irregularities regarding the application of the shroud and the perfuming process. These deviations from standard Islamic funerary prescriptions invite further examination regarding prophetic exemplary status and the construction of Islamic ritual norms.

---

Conclusion: Reconsidering the Claim of Prophetic Exemplarity

Islamic theology presents Muhammad as the ideal model for conduct, belief, and practice. Yet the inconsistencies between:

• the ritual expectations placed upon ordinary Muslims, and

• the recorded circumstances of Muhammad’s own death and burial

raise legitimate academic questions about the coherence of prophetic exemplariness within Islamic doctrine.

If Muhammad was neither demonstrably circumcised, nor subjected to standard Islamic post-mortem procedures, nor buried strictly in accordance with Islamic funerary laws, then the claim that he serves as the comprehensive normative model requires reevaluation.

This analysis does not seek to undermine personal faith commitments, but to engage critically with the internal logic of Islamic ritual practice and its theological foundations.

---

Do Not Be Deceived — Gabriel Was Not Sent to Muhammad

 Translated into English by Dr. Maxwell Shimba

Shimba Theological Institute

---

Do Not Be Deceived — Gabriel Was Not Sent to Muhammad

The Angel Gabriel we know from Scripture is:

• gentle

• humble

• calm

• orderly

• HE DOES NOT STRANGLE PEOPLE

Any human being who encounters a spiritual being will naturally feel fear, because such encounters are extraordinary. But there is a difference between feeling fear because you have seen something supernatural, and feeling fear because the being has grabbed you by the neck and pressed you until you lose your breath.

Let us look at the TRUE Gabriel as revealed in Scripture:

“And he said to me, ‘O Daniel, you greatly beloved, understand the words that I speak to you, and stand upright; for I have now been sent to you.’ While he was speaking this word to me, I stood trembling. Then he said to me, ‘Fear not, Daniel, for from the first day that you set your heart to understand and humbled yourself before your God, your words were heard; and I have come because of your words.’”
— Daniel 10:11–12

“And the LORD answered the angel who talked with me with good and comforting words.”
— Zechariah 1:13

“When Zachariah saw him, he was troubled, and fear fell upon him. But the angel said to him, ‘Do not be afraid, Zachariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.’”
— Luke 1:12–13

“And he came to her and said, ‘Greetings, you who are highly favored! The Lord is with you.’ But she was greatly troubled at the saying and tried to discern what sort of greeting this might be. And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God.’”
— Luke 1:28–30

“And in the same region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. And the angel said to them, ‘Fear not, for behold, I bring you good news of great joy which shall be for all people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.’”
— Luke 2:8–11

This is the Gabriel I know.
This is the true Gabriel.
This is the Gabriel of heaven.

---

But what about Jibril, whom Islam claims is the same Gabriel of the Bible?

We read in Sahih Bukhari, Vol. 1, Book 1, Hadith 3:

“The Prophet added, ‘The angel caught me forcefully and pressed me so hard that I could not bear it anymore.’”

Meaning:

“The angel grabbed me violently and squeezed me so strongly that I could no longer breathe.”

The one who came to Muhammad:

Was NOT Gabriel.
Was NOT!
Not even once!

---

The Lord Jesus says:

“I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”
— John 8:12

Do not be deceived.
Reflect deeply.
Take action.