Stop Doubting and Believe: Jesus Christ Is My Lord and My God

 Stop Doubting and Believe: Jesus Christ Is My Lord and My God

By Dr. Maxwell Shimba, Shimba Theological Institute

The words of Jesus to Thomas—“Stop doubting and believe” (John 20:27)—represent one of the most profound theological moments in Scripture. Thomas’ response, “My Lord and my God” (John 20:28), is not simply a spontaneous exclamation; it is a doctrinal confession that affirms both the divinity and lordship of Jesus Christ. This statement crystallizes the Christian understanding of faith as the bridge between doubt and divine revelation. In that sacred encounter, human skepticism is met by divine manifestation, and belief emerges as the only appropriate response to the living Christ.

The Epistle of James complements this revelation by reminding believers that “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17). This verse affirms the unchanging generosity of God. Divine gifts—whether they manifest as grace, love, wisdom, or redemption—are enduring and perfect because they emanate from the immutable nature of God Himself. Unlike human gifts that lose value or expire when neglected, the gifts of God retain their transformative power across all time and circumstances.

In theological reflection, this reveals the contrast between temporal human generosity and the eternal benevolence of the Creator. Earthly tokens—such as gift certificates left unused in a drawer—fade with time, bound by human limitation and expiration. God’s gifts, however, are perpetual. They never expire because they originate from His divine essence, which is constant, faithful, and unchanging. His grace, once offered, remains available to all who turn toward Him in faith.

Faith, therefore, becomes the key that unlocks the enduring gifts of divine grace. When the believer ceases to doubt and embraces belief, he or she enters the realm of divine constancy—where God’s perfect gifts flow freely, restoring the human soul and aligning it with eternal truth.

Reflection:
Every act of faith is an act of reception. When we choose to believe, we open our hearts to the unending gifts of God—gifts that never expire, because they are sustained by His eternal love and light.

References

• The Holy Bible, New Revised Standard Version (NRSV).

• John 20:27–28; James 1:17.

• Augustine, Confessions, Book X.

• Thomas Aquinas, Summa Theologica, I-II, Q. 112: On Grace.

• Calvin, John. Commentaries on the Catholic Epistles.

 

Why direct archaeological references to the name Allah are scarce

By Dr Maxwell Shimba, Shimba Theological Institute

Abstract

Islamic tradition holds that God sent a very large number of prophets to every people (a commonly cited figure in popular Muslim discourse is 124,000). Given such a widespread prophetic mission over millennia, one might expect widespread material traces—inscriptions, monuments or other archaeological objects—explicitly naming Allah in contexts that clearly refer to prophets. This paper examines that expectation and explains, from linguistic, historical and archaeological perspectives, why direct archaeological references of the kind imagined are rare. It argues (1) the theological claim and its textual basis, (2) the linguistic and epigraphic history of the name Allah, and (3) the methodological limits of archaeology when asked to confirm or refute religious-historical assertions about prophets. Citations to representative scholarly and reference sources are provided. (islamhelpline.net)

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1. The claim in Islamic tradition: number and distribution of prophets

A number often encountered in Muslim popular literature and some ulema-discourses is that Allah sent “124,000 prophets” (Arabic: nabiyyīn). This specific figure is traceable to post-prophetic hadith literature (longer hadith chains reported in collections such as Musnad of Aḥmad and other reports), but it is not presented in the Qurʾān itself and is treated with caution by many scholars of hadith; authoritative modern statements note that the exact number is not known and that only God truly knows the total. Thus, while the idea of numerous prophets is an established part of the religious imagination, the precise figure is a later exegetical/historical tradition rather than Qurʾanic datum. (Islam Stack Exchange)

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2. The name Allah: linguistic and epigraphic background

1. Linguistic continuity. The Arabic word Allāh is the established Arabic term for “God” and is cognate with Semitic forms (e.g., Syriac Alāhā, Hebrew Eloah/Elohim). The term existed in Arabic before Islam and was used by Arabic-speaking Christians and Jews as well as by pagans to denote a high or supreme deity in some contexts. Modern reference works summarize this linguistic continuity and the word’s continued use across Abrahamic communities. (Encyclopedia Britannica)

2. Pre-Islamic inscriptions and attestations. Epigraphic finds from late antique and pre-Islamic Arabia occasionally contain forms glossed as al-ilah / Allāh (for example, the so-called Zabad inscription and Christian Arabic inscriptions dated to the early sixth century). Scholarship notes that while such attestations exist, they are limited and do not constitute a widespread body of monumental inscriptions that systematically record the word in contexts that would prove or disprove particular prophetic claims. (Wikipedia)

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3. Why archaeological excavation rarely produces “direct references” to prophets or a theological name such as Allah

Expecting archaeology to yield explicit, globally distributed inscriptions saying “Prophet X served Allah” carries several methodological problems. The following factors help explain the scarcity of such direct archaeological corroboration:

3.1. Non-literacy or limited literacy in many recipient communities

Many communities alleged to have received prophetic instruction in antiquity were oral or had limited literacy; where written records existed they were often perishable (papyrus, leather) and have not survived in most environments. Archaeology favors durable media (stone, pottery, metal), so the absence of portable writings does not mean the absence of historical persons or movements. (General literature on archaeology’s survivorship bias discusses this widely; see bibliography.) (Encyclopedia Britannica)

3.2. Epigraphic genres and social practice

Inscriptions in antiquity most often commemorate rulers, dedications, legal texts, land records, funerary formulas, or cultic lists. Ordinary religious teachers or local prophets frequently left no monumental record. Where religious language appears, it commonly uses local names and formulas that may not coincide with the specific theological vocabulary later used by literate, centralized religious communities. Thus, the kinds of short, local prophetic careers described in oral traditions do not necessarily produce the archaeological signatures archaeologists look for. (Encyclopedia Britannica)

3.3. Linguistic variation and translation problems

The concept expressed by Allāh can appear under different lexemes in different languages (e.g., El, Eloah, Alāhā), scripts (Safaitic, Sabaic, Nabataean, Syriac, Greek, Aramaic), and orthographies. An inscription may honor the supreme deity but use a cognate term or an epithet unfamiliar to modern readers; cataloguing and recognizing all these variants is a specialist task. Thus, the absence of the exact Arabic orthographic ligand “الله‎” in a region does not prove the absence of worship of the one God or of its being invoked by local teachers. (Jal LQ)

3.4. Iconoclasm, reuse and destruction of religious evidence

Religious conflict, subsequent iconoclasm, building reuse and spoliation have destroyed and recycled many inscriptions and cultic monuments. Stones with inscriptions were often reused in later buildings; cult objects were repurposed or destroyed in religious reform movements, so survivals are fragmentary and not representative of past abundance. (Encyclopedia Britannica)

3.5. Theological and historiographical expectations vs. archaeological method

Archaeology cannot confirm theological claims (e.g., that a given person was a prophet, or the divine origin of a message). Material remains provide context—settlement patterns, inscriptions, cult practice—but moral or spiritual claims lie outside archaeological proof. Historians therefore combine textual criticism, oral traditions and material culture to construct plausible reconstructions; archaeology is a partner, not a definitive judge, for theological claims. This methodological distinction is crucial when evaluating expectations about discovering “evidence” for prophets. (Encyclopedia Britannica)

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4. Synthesis and conclusion

1. The popular figure of 124,000 prophets has roots in later hadith corpora and theological tradition; it expresses the Qurʾānic idea that God sent guidance repeatedly, but the exact number is not a Qurʾānic datum known with historical certainty. (islamhelpline.net)

2. The lexical item Allāh is older than Islam as an Arabic term for God and appears in pre-Islamic and late antique contexts, but attestations are episodic rather than globally abundant. (Encyclopedia Britannica)

3. The absence of globally distributed, explicit archaeological inscriptions that name Allah in direct association with named prophets is not, on archaeological grounds, surprising: survival bias, oral transmission, epigraphic genre, linguistic variation, and later destruction/reuse all drastically limit what can be expected to survive in the material record. (Encyclopedia Britannica)

Taken together, the religious claim (many thousands of prophets) and the archaeological record address different kinds of questions. Archaeology addresses what has survived materially and can rarely, by itself, adjudicate theological claims. Scholars must therefore treat textual tradition, epigraphy and material culture as complementary evidentiary streams, each with its own limits.

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Selected bibliography (representative, not exhaustive)

• Primary/Traditional Sources & Discussion

  • Musnad Aḥmad (hadith collections; long traditions sometimes cited for the “124,000” figure). See modern discussions in hadith studies and specialist handbooks on hadith authentication. (Islam Stack Exchange)

• Reference works & linguistic/epigraphic background

  • “Allah.” Encyclopaedia Britannica. (Entry on the history, usage, and pre-Islamic attestations of the term Allāh). (Encyclopedia Britannica)

  • “Allah.” Wikipedia (summary of etymology, pre-Islamic usage and modern usage—useful as a quick reference; consult primary linguistic scholarship for deeper study). (Wikipedia)

  • Karimpour, S. (2023). “The study of the historical roots of the name ‘Allah’ in Pre-Islamic contexts.” Journal of… (discussion of Semitic cognates and Syriac parallels). (Jal LQ)

• Archaeology & pre-Islamic Arabian religion

  • “Arabian religion — Pre-Islamic deities.” Encyclopaedia Britannica (overview of pre-Islamic cults, inscriptions and the limitations of the epigraphic record). (Encyclopedia Britannica)

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Short note on further reading and research directions

For readers who wish to pursue this topic in depth I recommend: (a) specialists’ handbooks on pre-Islamic Arabian epigraphy (Safaitic, Thamudic, Sabaic corpora), (b) works on late antique Levantine Christianity and Arabic inscriptions (e.g., studies of the Zabad and Umm el-Jimal inscriptions), and (c) modern introductions to hadith methodology to understand how later numerical traditions (like “124,000 prophets”) enter the religious record. These three literatures together provide the place-sensitive tools needed to evaluate any particular claim about prophets and archaeology.

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An Academic Analysis of the Rapid Growth of Islam: A Theological Perspective

An Academic Analysis of the Rapid Growth of Islam: A Theological Perspective

By Dr. Maxwell Shimba, Shimba Theological Institute

The rapid expansion of Islam in the modern world has often been interpreted as evidence of divine approval or spiritual authenticity. However, from a theological and ethical standpoint, growth in numbers does not necessarily equate to spiritual truth or holiness. The New Testament consistently emphasizes transformation through repentance, regeneration, and sanctification as the hallmarks of authentic faith (cf. Acts 3:19; Romans 12:2). Christianity calls individuals to moral accountability—to confess, repent, and live in righteousness through Christ’s redemptive power.

In contrast, the Islamic system of salvation appears largely ritualistic, emphasizing external observances rather than inward transformation. The Five Pillars of Islam—profession of faith, daily prayers, fasting during Ramadan, almsgiving, and pilgrimage to Mecca—constitute a framework that, while structured, lacks the soteriological depth found in the Christian doctrine of grace and repentance (Ephesians 2:8–9). The notion that one’s sins can be absolved merely through ritual performance, pilgrimage, or adherence to prescribed acts, presents a moral challenge from a biblical perspective. It suggests an external form of righteousness without the inner renewal of the heart that Scripture demands (Matthew 15:8; Romans 10:10).

Furthermore, certain Islamic allowances—such as polygamy (Qur’an 4:3), concubinage, and historically sanctioned slavery—reflect sociocultural accommodations rather than divine moral perfection. These elements underscore a religion that, in many instances, caters to human appetites rather than restrains them through divine holiness. The Qur’anic depiction of paradise as a place of sensual reward (Qur’an 56:22–24) further supports the argument that Islam’s eschatological vision is anthropocentric rather than theocentric.

From a Christian theological lens, this system aligns with the Pauline warning against deceptive spiritual systems that mimic holiness while denying the power of true godliness: “And for this reason God will send them strong delusion, that they should believe the lie” (2 Thessalonians 2:11–12, NKJV). This “delusion” may well describe a religious framework that replaces divine transformation with ritual compliance, grace with law, and holiness with human gratification.

The growth of Islam, therefore, should be understood not as an indication of divine truth but as a socioreligious phenomenon shaped by ease of observance, ritualistic assurance, and permissive moral codes. True religion, according to Scripture, is not measured by numbers but by righteousness, repentance, and reconciliation with the living God through Jesus Christ—the only name under heaven by which humanity can be saved (Acts 4:12).

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References

• The Holy Bible, New King James Version.

• The Qur’an, trans. M. A. S. Abdel Haleem. Oxford University Press, 2005.

• Augustine, The City of God, trans. Henry Bettenson. Penguin Classics, 2003.

• John Stott, Basic Christianity. InterVarsity Press, 2008.

• William Lane Craig, Reasonable Faith: Christian Truth and Apologetics. Crossway, 2008.

• Nabeel Qureshi, No God But One: Allah or Jesus? Zondervan, 2016.

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The Apostolic Witness to the Divinity of Christ: A Theological Response to Islamic Criticism

The Apostolic Witness to the Divinity of Christ: A Theological Response to Islamic Criticism

By Dr. Maxwell Shimba, Shimba Theological Institute

A recurring criticism from Islamic apologists is the accusation that the Apostle Paul fabricated the divinity of Jesus Christ. However, a careful exegetical study of the New Testament reveals that the doctrine of Christ’s deity was not a Pauline innovation but a consistent testimony affirmed by multiple apostolic witnesses prior to Paul’s conversion. The Gospel writers—John, Matthew, and Peter—bear independent witness to Jesus’ divine nature long before Paul’s missionary activity began.

In the Gospel of John, the apostle opens with an explicit declaration: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Similarly, the Apostle Peter identifies Jesus as “our God and Savior, Jesus Christ” (2 Peter 1:1), while Matthew records that Jesus would be called Emmanuel, meaning “God with us” (Matthew 1:23). These testimonies clearly demonstrate that belief in Jesus’ divinity was foundational to early Christian confession and not a later doctrinal development introduced by Paul.

In contrast, the Islamic portrayal of Jesus as merely a prophet diverges sharply from the apostolic tradition rooted in firsthand experience of His divine works, resurrection, and moral perfection. The apostles lived exemplary lives characterized by sacrifice, humility, and steadfast devotion to truth, many sealing their witness with martyrdom. Their integrity and consistency lend historical and moral credibility to their message.

By comparison, the prophetic model presented in early Islamic tradition reflects significant moral and theological discontinuities when evaluated against biblical standards of holiness and revelation. The historical accounts of Muhammad’s life, as preserved in Islamic sources such as Sahih al-Bukhari and Sirat Ibn Ishaq, include episodes that raise legitimate moral and ethical questions concerning his conduct and claims to prophethood. These factors contribute to the Christian rejection of Muhammad’s message—not out of hostility, but from theological discernment and moral evaluation based on Scripture.

Christianity’s foundation rests upon the revelation of Jesus Christ, affirmed by multiple witnesses and corroborated through His resurrection. Islam’s later reinterpretation of this revelation lacks apostolic continuity and diverges from the moral and theological coherence established by the early Church. Therefore, the claim that Paul “invented” the divinity of Christ is both historically and theologically unsustainable. Even without Pauline authorship, the New Testament stands as an enduring testimony to the eternal truth that Jesus Christ is God incarnate.

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References

• The Holy Bible, New International Version (NIV): John 1:1; 2 Peter 1:1; Matthew 1:23.

• Bruce, F. F. Paul: Apostle of the Heart Set Free. Eerdmans, 1977.

• Hurtado, Larry W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Eerdmans, 2003.

• Ibn Ishaq. Sirat Rasul Allah. Trans. A. Guillaume. Oxford University Press, 1955.

• Al-Bukhari, Sahih al-Bukhari. Hadith Collections.

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U.S. Missionary Kidnapped by Suspected Jihadists in Niger: A Theological Reflection and Call to Prayer

 

Shimba Theological Institute Newsletter

U.S. Missionary Kidnapped by Suspected Jihadists in Niger: A Theological Reflection and Call to Prayer

October 28, 2025

Introduction
Recent reports indicate that an American missionary has been abducted in the West African country of Niger, in circumstances that underscore the volatile intersection of faith-mission work and rising jihadist activity. According to an article by Christian Broadcasting Network (CBN), the individual, identified as Kevin Rideout, works as a pilot for the missionary agency Serving in Mission and was reportedly kidnapped from his home in the capital, Niamey, during the night by three armed men driving a Toyota Corolla. (CBN)

Rideout’s phone last pinged in a region believed to be a "sanctuary" for jihadist groups affiliated with Islamic State in the Greater Sahara (ISGS). (CBN) The U.S. Embassy in Niamey issued a security alert confirming heightened risks of kidnapping for Americans throughout Niger. (CBN)

This situation raises urgent concerns for the global Christian mission community and calls us to theological reflection, prayerful intercession, and strategic awareness.

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Contextual Overview

Security & Mission Risk in Niger

Niger has increasingly faced challenges with Islamist militant groups operating in its territory. According to security assessments, jihadist groups are reviving kidnapping operations—historically targeted at tourists and now frequently aimed at aid workers and missionaries. (CBN)

The significance of the location—less than 100 yards from the presidential palace in Niamey—underlines how even the capital is not immune to security breakdowns. (CBN)

Missionary Exposure

As a missionary pilot, Rideout’s role placed him in a high-risk category: operating in a region with limited infrastructure, possible state fragility, and extremist actors. The kidnapping prompts critical questions: What are the protections for missionaries in such contexts? What protocols do missionary agencies have in place? What contingency plans exist when national security collapses or shifts?

Christian Persecution Dimension

According to the 2025 World Watch List published by Open Doors USA, Niger ranks among the more dangerous countries for Christians, due to “the presence of radical Islamist groups [which] has led to frequent attacks and kidnappings, significantly limiting the freedom and safety of Christians.” (CBN)

For mission-agencies, this case reflects the broader reality: Christians engaging in evangelism or service in hostile or unstable environments face both spiritual and physical risk.

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Theological Reflection

From a theological standpoint, several key themes emerge:

1. The Doctrine of Suffering and Christian Presence

The missionary vocation involves embracing a life of risk—and even potential martyrdom—in service of the Gospel (cf. Matthew 10 : 24-25; 2 Timothy 3 : 12). The abduction of Kevin Rideout reminds us that mission is not always safe, yet the presence of the Christian in hostile contexts bears witness to the incarnational reality of Christ (John 1 : 14) who enters into the risk of the world.

2. Intercession & Spiritual Warfare

The call from the evangelical community—“pray for his protection and that he will be released unharmed” (CBN)—reflects the biblical mandate for the church to intercede (Ephesians 6 : 18; 1 Timothy 2 : 1). In contexts of kidnapping and violence, prayer is not sentimental but strategic: aligning with the battle that is “not against flesh and blood” (Ephesians 6 : 12).

3. The Role of the Missionary Amid Darkness

In a world where spiritual darkness is present (Ephesians 6 : 12; Colossians 1 : 13), missionaries venture into “dark places” (as one missionary commented) to shine the light of the Gospel. (CBN) This current case is a clarion call for the church globally to mobilize prayer, resource wise mission strategies, and support for those in perilous fields.

4. Doctrine of Divine Sovereignty and Human Agency

While we affirm God’s sovereignty (Isaiah 46 : 9-10; Romans 8 28), we also recognise human agency and the pragmatic realities of security. The crisis invites reflection on how divine purposes intersect with human responsibility: preparing missionaries, supporting them logistically, and mobilizing the church in prayer.

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Practical Implications & Recommendations

For the global mission community and local churches, this incident suggests several concrete actions:

1. Heightened Prayer Mobilisation – Churches and ministries should schedule focused intercessory sessions for Kevin Rideout, the negotiating bodies, and all missionaries in high-risk zones.

2. Missionary Care & Training – Agencies must revisit security protocols, evacuation plans, communication systems, and mental-health support for teams in unstable regions.

3. Risk Assessment & Context Analysis – Before engaging in mission fields such as Niger, agencies should conduct rigorous context-analysis: security risks, political instability (e.g., the 2023 coup in Niger) (CBN), local church partnerships, and contingency strategies.

4. Church Advocacy & Awareness – Local congregations globally should be briefed about the realities of mission work, the cost of discipleship, and the role of support (prayer, finances, awareness) in sustaining missionaries.

5. Ethical and Spiritual Reflection – The church must ensure that missions are not romanticised beyond reality—missionary work is service, sacrifice, and often perilous. Theologically informed reflection can help the church hold both hope and realism.

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Conclusion

At Shimba Theological Institute, we stand in solidarity with the missionary community and call the body of Christ to pray without ceasing (1 Thessalonians 5 : 17) for Kevin Rideout’s safe return, for the peace of his family, the agency involved, and the church at large.

This incident is a sober reminder that the Great Commission (Matthew 28 : 18-20) is undertaken not from a place of safety alone but in the tension of proclamation and peril. We echo the apostle’s words: “We do not lose heart” (2 Corinthians 4 : 1), trusting that even in the darkest valleys, He is with us (Psalm 23 : 4).

Let us mobilise the church in prayer, sharpen our mission practices, and remain steadfast in the hope which does not disappoint (Romans 5 : 5).

Prayer Focus:

• For Kevin Rideout: protection, clarity, safe release.

• For his family and agency: comfort, wisdom, counsel.

• For missionary personnel working in high-risk fields: endurance, support, safe operations.

• For church leaders: discernment in sending and supporting cross-cultural missions.

• For the Gospel to continue advancing in regions overshadowed by fear and violence.

Prepared by Shimba Theological Institute – Lights of Theology in a Darkened World

• apnews.com

Jesus is Love ❤️

 Jesus is Love ❤️

By Dr. Maxwell Shimba, Shimba Theological Institute

The essence of Christian theology rests upon the revelation that God is love—a truth not merely descriptive of divine action, but constitutive of God’s very nature. The Apostle John profoundly articulates this in 1 John 4:8, declaring, “Whoever does not love does not know God, because God is love.” This statement unveils the ontological reality that love is not simply one of God’s attributes but His fundamental essence. To know God, therefore, is to know love in its purest, most self-giving form.

This divine love finds its perfect expression and embodiment in the person of Jesus Christ. In John 15:9, Jesus declares, “As the Father has loved me, so have I loved you. Abide in my love.” Here, Christ positions Himself as both the recipient and transmitter of divine love. The love that flows eternally between the Father and the Son becomes the pattern and invitation extended to humanity. Believers are called to abide—to dwell, remain, and root themselves—in this divine continuum of love, reflecting the relational intimacy shared within the Godhead.

Furthermore, Romans 5:8 deepens the theological understanding of divine love by connecting it to the redemptive work of Christ: “But God shows his love for us in that while we were still sinners, Christ died for us.” This Pauline insight reveals love not as a sentimental emotion but as a redemptive act grounded in divine initiative. God’s love is demonstrated not when humanity was righteous, but precisely when it was undeserving—underscoring the unconditional and sacrificial character of divine love.

In synthesis, Jesus is not merely a messenger of love; He is love incarnate. His life, teachings, and sacrificial death epitomize the very heart of God revealed in human history. To encounter Jesus is to encounter divine love itself—love that redeems, transforms, and restores humanity to communion with the Creator.

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References

• The Holy Bible, 1 John 4:8; John 15:9; Romans 5:8.

• Augustine, De Trinitate, Book VIII.

• Thomas Aquinas, Summa Theologica, I, q.20: On the Love of God.

• Karl Barth, Church Dogmatics II/1: The Doctrine of God.

Dr. Maxwell Shimba
Shimba Theological Institute

A Rising Threat: Radical Islam’s Reign of Terror Against Christians in Mozambique

 🕊️ SHIMBA THEOLOGICAL INSTITUTE NEWSLETTER

Date: October 28, 2025
By Dr. Maxwell Shimba

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A Rising Threat: Radical Islam’s Reign of Terror Against Christians in Mozambique

An extremely dangerous wave of persecution is sweeping across Mozambique as radical Islamist militants unleash a reign of terror on Christian believers. In the northern regions, entire villages have been burned, families displaced, and believers brutally murdered simply because of their faith in Jesus Christ.

Recent reports confirm that Christians are being driven from their homes, beaten, and even beheaded, their houses reduced to ashes. The chaos has forced tens of thousands to flee—many walking for days without food or water—seeking safety in makeshift refugee camps scattered across the country.

Among these suffering yet resilient believers are members of Afrika Wa Yesu, a Christian ministry deeply rooted in Mozambique’s rural mission fields. Missionaries Rodney and Ellie Hein, who have faithfully served for over 40 years, recently visited one of these refugee camps—home to more than 60,000 displaced souls. There, they found a community not consumed by despair, but filled with the joy of Christ.

“They didn’t speak of their suffering; they spoke of joy over sharing the Gospel where they were,”
— Ellie Hein, Missionary to Mozambique

This testimony stands as a powerful reminder that the light of the Gospel shines brightest in the darkest places. While radical Islam attempts to extinguish the faith of believers through fear and violence, these Mozambican Christians are turning tragedy into testimony—using their suffering as an opportunity to proclaim the saving power of Jesus Christ.

The situation remains dire. Entire regions are destabilized. Villages are ghost towns. Children are orphaned. Yet, amidst the ruins, the Church stands unbroken, holding fast to the hope that can never be silenced by terror.

At Shimba Theological Institute, we call upon all Christians worldwide to:

1. Pray fervently for our brothers and sisters in Mozambique— for protection, provision, and unshakable faith.

2. Support missionaries and ministries providing relief and spiritual encouragement on the ground.

3. Raise awareness in churches and communities about the escalating persecution in Africa’s forgotten corners.

The blood of the martyrs has always been the seed of the Church. And once again, from the soil of Mozambique, the Gospel is sprouting through tears, faith, and forgiveness.

As CBN News reports, these persecuted believers—some of whom have lost everything—are offering “powerful displays of forgiveness that point to Jesus.” Their lives testify that the love of Christ triumphs even over the sword of Islamism.

“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.”
— Matthew 5:10 (NIV)

Let us stand united, in prayer and action, until the light of Christ prevails over every shadow of hate.

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📖 Full Story: Islamists Dismember Christians in Mozambique: Powerful Displays of Forgiveness Point to Jesus – CBN News

✝️ Issued by:
Shimba Theological Institute
For Faith. For Truth. For the Persecuted Church.

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The Comparative Moral Evaluation of Muhammad and Jesus Christ

The Comparative Moral Evaluation of Muhammad and Jesus Christ

By Dr. Maxwell Shimba, Shimba Theological Institute

Throughout history, both Muhammad, the prophet of Islam, and Jesus Christ, the central figure of Christianity, have been presented as exemplary models of human conduct. Islam refers to Muhammad as “al-insān al-kāmil”—the “perfect man”—and “Khatam an-Nabiyyin”—the “Seal of the Prophets.” Christianity, however, identifies Jesus Christ as the sinless Son of God, the incarnate Word, and the moral and spiritual standard for humanity (John 1:14; 1 Peter 2:22).

A close theological and historical examination of their lives reveals striking contrasts. The New Testament consistently portrays Jesus as morally perfect, compassionate, and selfless, emphasizing love, humility, forgiveness, and sacrifice. His teachings uplift human dignity and encourage purity of heart and spirit (Matthew 5–7). In contrast, early Islamic sources—such as Sahih al-Bukhari, Sahih Muslim, and Ibn Ishaq’s Sirat Rasul Allah—record elements of Muhammad’s life that raise ethical and moral questions when compared with Christ’s example. These include accounts of multiple marriages, the marriage to Aisha at a very young age, and certain controversial practices surrounding warfare and revelation.

From a Christian theological perspective, the comparison between the two figures is not merely about morality but divine nature. Jesus Christ is viewed as both fully divine and fully human, embodying the perfection of God’s moral law. Muhammad, on the other hand, is regarded in Islamic theology as a human prophet without divinity. Yet, the claim of being the “best of men” (khayr al-bashar) presents an ethical paradox when examined through a moral-theological lens.

The Apostle Paul and the other apostles uniformly present Jesus as the only mediator between God and man (1 Timothy 2:5) and the ultimate revelation of God’s love (Romans 5:8). Hence, to elevate any other historical figure above Christ not only undermines biblical revelation but contradicts the Christian understanding of divine holiness and moral perfection.

While Islam holds Muhammad in the highest esteem, Christian theology maintains that perfection can only be found in the divine person of Jesus Christ. The distinction between the two is not rooted in cultural bias but in the intrinsic difference between a prophet claiming human inspiration and the incarnate Word of God who embodies divine truth.

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References

1. The Holy Bible, New International Version.

2. Sahih al-Bukhari, Vol. 7, Book 62.

3. Sahih Muslim, Book of Marriage.

4. Ibn Ishaq, Sirat Rasul Allah (The Life of Muhammad).

5. John 1:1–14; 1 Peter 2:22; Romans 5:8; 1 Timothy 2:5.

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MUHAMMAD ADMITS THAT HIS FATHER IS IN HELL

MUHAMMAD ADMITS THAT HIS FATHER IS IN HELL

Dear Reader,

This is a great tragedy for Muslims. Muhammad, whose father’s name was Abdullah (meaning “servant of Allah”), confirmed that his father is in Hell, burning in torment.

These are not my words, nor am I accusing Muhammad’s father falsely—these are Muhammad’s own words.

Read the evidence here:

It is reported by Anas:
“Indeed, a man said, ‘O Messenger of Allah, where is my father?’ He said, ‘He is in Hell.’ When he turned away, the Prophet called him back and said, ‘Indeed, my father and your father are in Hell.’”
(Sahih Muslim, Book 001, Number 0398)

And the question Muslims should ask themselves is: Why was Muhammad’s father, who was a pagan, named ‘Abdullah’?

Since Abdullah means “servant of Allah,” this clearly shows that the pagans of the Jahiliyyah period (the pre-Islamic era) were already worshipping Allah—even naming their children in honor of this deity, much like the Jews named their children in honor of the God of Abraham, Isaac, and Jacob.

For example:

• Joshua – Yahweh is salvation

• Jotham – Yahweh is perfect

• Jehoahaz – Yahweh has held fast

• Hezekiah – Yahweh strengthens

• Elisha – God is salvation, etc.

The answer is clear: Allah was a pagan god worshipped before the rise of Islam. This god was the “moon god,” known as al-ilah, also called Hubal. This pagan deity was worshipped throughout the Middle East, not just by the Arabs.

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FURTHERMORE:

1. Why did Muhammad admit that his father is in Hell?

2. Where did this Abdullah (servant of Allah) get his name containing “Allah”?

3. Does this mean that Allah—the pagan god—existed before Muhammad?

Indeed, Muhammad’s grandfather Abdul Muttalib almost sacrificed his son Abdullah to Allah. Abdul Muttalib had vowed to sacrifice one of his sons to Allah, and when the lots were drawn, it fell on Abdullah. He prepared to kill him as an offering to Allah, but Abdullah’s uncle intervened, and instead 100 camels were sacrificed in his place.

It is recorded that this sacrifice took place at the Kaaba (as we shall explore later).

We are told:

“The arrow showed that Abdullah was to be sacrificed. So Abdul Muttalib took the boy to the Kaaba with a knife to slaughter him. The Quraysh, his uncle from the Makhzum clan, and his brother Abu Talib tried to dissuade him. They suggested consulting a female diviner. She ordered divination arrows to be drawn between Abdullah and ten camels … finally, the number of camels reached one hundred.”
(Ibn Hisham 1/151–155; Rahmat-ul-lil’alameen 2/89, 90)

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This is why the God of the Bible repeatedly warned Israel against the pagan practices of the surrounding nations, especially the worship of celestial bodies—the sun, moon, and stars.

For example:

“And beware lest you raise your eyes to heaven, and when you see the sun, the moon, and the stars—all the host of heaven—you be drawn away and bow down to them and serve them, things that the Lord your God has allotted to all the peoples under the whole heaven.”
(Deuteronomy 4:19)

“If there is found among you, within any of your towns that the Lord your God is giving you, a man or woman who has done evil in the sight of the Lord your God by transgressing his covenant, and has gone and served other gods and worshiped them, or the sun or the moon or any of the host of heaven, which I have forbidden…”
(Deuteronomy 17:2–3)

“For he rebuilt the high places that Hezekiah his father had destroyed, and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them.”
(2 Kings 21:3)

“And he built altars for all the host of heaven in the two courts of the house of the Lord.”
(2 Kings 21:5)

“He removed the idolatrous priests whom the kings of Judah had ordained to make offerings in the high places … those who made offerings to Baal, to the sun, the moon, the constellations, and all the host of the heavens.”
(2 Kings 23:5)

“And they shall be spread before the sun and the moon and all the host of heaven, which they have loved and served and gone after and sought and worshiped.”
(Jeremiah 8:2)

“The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been made to all the host of heaven and drink offerings have been poured out to other gods—shall be defiled.”
(Jeremiah 19:13)

“Those who bow down on the roofs to the host of the heavens, those who bow down and swear to the Lord and yet swear by Milcom.”
(Zephaniah 1:5)

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In 570 A.D., the year Muhammad was born, a ruler of the Aksumite Empire of Ethiopia named Abrahah al-Ashram ruled Yemen. Out of jealousy for Mecca, where pagans made their annual pilgrimage (Hajj), he built a great church in Sana’a, hoping to attract worshipers—but failed.

In anger, he decided to invade Mecca to destroy the Kaaba. He marched with a large army of elephants—hence the year became known as “The Year of the Elephant.”

The Quraysh tribes united to defend the Kaaba. Abdul Muttalib (Muhammad’s grandfather) told the people to flee to the mountains while he and a few stayed near the Kaaba.

But, facing Abrahah’s mighty army, Abdul Muttalib said:

“The Owner of this House will protect it, and I am sure He will defend it from those who seek to destroy it and will not humiliate His servants.”

Tradition says that as Abrahah advanced toward the Kaaba, flocks of birds appeared, pelting his army with stones until they were destroyed.

However, note this: At that time, Islam did not yet exist, and the Kaaba was filled with hundreds of pagan idols. So the question arises—Who was the “Owner of the House” that Abdul Muttalib referred to?

Clearly, it was the pagan god—Allah, the moon god—whom Abdul Muttalib worshipped.

The Qur’an recounts this same event in Surah Al-Fil (The Elephant) 105:1–5:

“Have you not seen how your Lord dealt with the people of the elephant?
Did He not make their plan go astray?
And He sent upon them flocks of birds,
Striking them with stones of baked clay,
And made them like eaten straw.”

But this event took place during pagan times, long before Islam existed. Abdul Muttalib, a servant of a pagan god, spoke of the “Lord of the House” protecting the Kaaba.

So who was this “Lord” that the Qur’an refers to? Could there have been two different gods working together—the Allah of Muhammad and the Allah of Abdul Muttalib?

Impossible. Abdul Muttalib did not know Muhammad’s Allah. Therefore, the only logical conclusion is that the same pagan moon god worshipped by Abdul Muttalib was the one who “protected” the Kaaba.

Thus, this Qur’anic story does not refer to a new god—but to the same old pagan deity.

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In conclusion:

• The Kaaba is a pagan shrine.

• Muhammad’s father is in Hell.

• All Muslims who go on pilgrimage follow pagan practices.

• Allah is a pagan god.

• Islam is a pagan religion, proven by Muhammad’s own admission that his father is in Hell.

Therefore, I invite you to believe in the Living God, our Savior Jesus Christ.

God bless you greatly.

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

Everyone is permitted to copy and distribute verbatim copies of this document, but altering it is not allowed.

March 17, 2016 – Published August 10, 2016

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The Theological Roots of Muhammad’s Hostility toward Jews and Christians

The Theological Roots of Muhammad’s Hostility toward Jews and Christians

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This paper critically examines the theological and historical foundations of Prophet Muhammad’s antagonism toward Jews and Christians as recorded in Islamic canonical texts, particularly Sahih Muslim 1767a. The hadith, in which Muhammad declares his intent to expel Jews and Christians from the Arabian Peninsula, reveals deep-seated hostility towards the “People of the Book,” challenging the modern narrative of Islam as a religion of tolerance and coexistence. Through textual, historical, and theological analysis, this article explores how such pronouncements shaped Islamic jurisprudence, interfaith relations, and the theological exclusivism that persists in many Muslim societies today.

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1. Introduction

The relationship between Islam and the Judeo-Christian world has long been complex and often contentious. Despite sharing common Abrahamic roots, the Quran and Hadith literature contain numerous passages that reflect Muhammad’s growing animosity toward Jews and Christians. One of the most striking declarations of this animosity appears in Sahih Muslim 1767a, where Muhammad is quoted as saying:

“I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim.”
(Sahih Muslim 1767a, narrated by ʿUmar ibn al-Khaṭṭāb)

This statement, recorded in one of Islam’s most authoritative hadith collections, is not merely a historical comment but a theological directive that influenced centuries of Islamic policy toward non-Muslims.

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2. Historical Context of the Hadith

The hadith in question originates from a period when Muhammad had consolidated political and military power in Medina. His early interactions with Jewish tribes such as Banu Qaynuqa, Banu Nadir, and Banu Qurayza were marked by treaties of coexistence that later ended in violent conflicts and expulsions. These tribes were accused of disloyalty, but the deeper cause was theological—Jews rejected Muhammad’s prophetic claims and the Quranic distortion of Mosaic revelation.

Similarly, Christians were condemned in the Quran for ascribing divinity to Jesus Christ (Qur’an 5:72–73). Muhammad’s repeated denunciations of both Jews and Christians as “infidels” (kuffar) and “enemies of Allah” (Qur’an 9:30) established an enduring dichotomy between Muslims and non-Muslims in Islamic thought.

Thus, the statement to expel Jews and Christians was not a momentary policy decision but part of Muhammad’s larger vision to purify the Arabian Peninsula from competing theological influences and establish Islam’s exclusive hegemony.

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3. Theological Implications

Theologically, this hadith reveals Islam’s supersessionist worldview—the belief that Islam abrogates all previous revelations. By commanding the expulsion of Jews and Christians, Muhammad positioned Islam as the final and only legitimate faith in God’s plan. This teaching contradicts the biblical message of coexistence, love, and reconciliation as modeled by Jesus Christ, who taught:

“Love your enemies and pray for those who persecute you” (Matthew 5:44).

The contrast between the inclusive gospel of Christ and the exclusionary commands of Muhammad underscores a fundamental theological divide. Whereas the New Testament envisions a kingdom embracing all nations and peoples (Matthew 28:19–20), Islam’s foundational texts promote a territorial and ideological exclusivity.

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4. Impact on Islamic Law and Interfaith Relations

Muhammad’s decree to remove Jews and Christians from Arabia was later codified into Islamic jurisprudence (fiqh). The second Caliph, ʿUmar ibn al-Khaṭṭāb, fulfilled this command by expelling Jewish and Christian communities from the Hejaz region. This policy became the prototype for later Islamic restrictions under the dhimmi system, in which Jews and Christians were tolerated only under subjugation, heavy taxation (jizya), and social inferiority.

Even in modern times, this theological hostility continues to shape Muslim-majority societies, where apostasy laws, blasphemy laws, and anti-conversion statutes are rooted in Muhammad’s precedent.

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5. Comparative Theological Reflection

From a Christian theological standpoint, such actions stand in direct opposition to the universal redemptive mission of Jesus Christ. The apostle Paul declared:

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28).

The biblical vision is thus inclusive and reconciliatory, whereas Muhammad’s command institutionalized exclusion and animosity. The hadith in Sahih Muslim reflects a worldview in which divine favor is limited to one group, rejecting the broader covenantal inclusivity revealed through Christ.

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6. Conclusion

The hadith declaring the expulsion of Jews and Christians from the Arabian Peninsula exposes the theological hostility embedded within early Islam toward other Abrahamic faiths. Muhammad’s declaration was not only political but also spiritual—a proclamation of religious supremacy.

This historical reality must be acknowledged when discussing interfaith dialogue, for authentic peace cannot emerge from denial. Only through truth, as revealed in the Gospel of Jesus Christ, can humanity transcend hatred and rediscover the divine purpose of love, forgiveness, and unity.

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References and Bibliography

• Sahih Muslim, Book 19, Hadith 1767a.

• The Qur’an 5:51, 9:29–30, 98:6.

• Al-Tabari, The History of al-Tabari, Volume 8: The Victory of Islam. State University of New York Press, 1997.

• Ibn Ishaq, Sirat Rasul Allah (The Life of Muhammad). Translated by A. Guillaume, Oxford University Press, 1955.

• The Holy Bible, New International Version.

• Shimba, Maxwell. The Theology of Jesus Christ: A Study on Divine Love and Restorative Justice. Shimba Theological Institute Press, 2023.

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