Thursday, December 4, 2025

Jesus Christ: The Peace of God That Rules the Heart

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

In an age marked by anxiety, conflict, and instability, the biblical message that “the peace of Christ rule in your hearts” (Colossians 3:15, NRSV) stands as a profound theological and existential truth. Unlike worldly peace, which is often temporary and conditional, the peace of Jesus Christ is eternal, transformative, and redemptive. This peace is not merely the absence of conflict but the active presence of God’s reconciling love in the lives of believers. It is a peace that rules, governs, and sustains the Christian heart, enabling one to live in harmony with God, with others, and within oneself.

The Biblical Foundation of Christ’s Peace

The Hebrew Scriptures anticipated a coming Prince of Peace (Isaiah 9:6), who would establish God’s kingdom of justice and reconciliation. In the New Testament, this promise is fulfilled in Jesus Christ, whose incarnation, death, and resurrection inaugurate the new reality of divine shalom. Paul’s exhortation in Colossians 3:15 urges believers to let Christ’s peace act as the controlling factor in their inner lives. This peace is not passive but an active rule (brabeuetō in Greek), suggesting the authority of Christ’s peace as an umpire or governor over human thoughts, emotions, and decisions (O’Brien, 1982).

Jesus Himself declared, “Peace I leave with you; my peace I give to you. I do not give to you as the world gives” (John 14:27, NIV). This distinction between worldly peace and Christ’s peace underscores the divine origin of the latter. While political treaties and material securities often fail, the peace of Christ remains unshaken because it is grounded in His victory over sin and death (Romans 5:1).

Theological Implications of Christ’s Peace

Theologically, Christ’s peace signifies reconciliation between humanity and God (2 Corinthians 5:18–19). Sin introduced alienation and hostility into the human condition, but through the cross, Christ abolished enmity, creating one new humanity in place of division (Ephesians 2:14–16). His peace is therefore both vertical (between humanity and God) and horizontal (between human beings).

Furthermore, this peace is eschatological—it is a foretaste of the ultimate peace in the new creation where God will dwell with His people, and every tear will be wiped away (Revelation 21:4). Yet, it is also present and experiential, accessible through the indwelling of the Holy Spirit. As Paul writes, “the mind governed by the Spirit is life and peace” (Romans 8:6).

Practical Outworking of Christ’s Peace

For believers, allowing Christ’s peace to rule means surrendering control of the heart to God’s will. It calls for the cultivation of gratitude (“and be thankful”—Colossians 3:15), humility, and reconciliation. In community, the peace of Christ fosters unity in the body of Christ, breaking barriers of ethnicity, class, and status. In personal life, it brings stability amid trials, offering a deep assurance that transcends external circumstances (Philippians 4:7).

In contrast to wealth, power, or human support—which are transient and ultimately incapable of saving—Jesus Christ alone provides eternal peace and salvation. The believer’s task is to continually yield to this peace, letting it govern decision-making, relationships, and spiritual growth.

Conclusion

The peace of Christ is not a peripheral concept but a central element of Christian theology and discipleship. It is the divine shalom inaugurated by the Prince of Peace and made effective through His atoning work on the cross. In a fragmented and fearful world, this peace offers not only personal consolation but also communal transformation. As Christians embody and proclaim this peace, they bear witness to the ultimate lordship of Jesus Christ, the Savior and sustainer of humanity.

References

Holy Bible, New International Version (NIV).
Holy Bible, New Revised Standard Version (NRSV).
O’Brien, P. T. (1982). Colossians, Philemon. Word Biblical Commentary. Waco: Word Books.
Wright, N. T. (2012). Paul and the Faithfulness of God. Minneapolis: Fortress Press.
Moltmann, J. (1993). The Trinity and the Kingdom: The Doctrine of God. Minneapolis: Fortress Press.
Bonhoeffer, D. (1954). Life Together. New York: Harper & Row.

JESUS IS GOD WHO GIVES ETERNAL LIFE

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of eternal life lies at the very heart of human existence. Every civilization has wrestled with the realities of mortality, the fear of death, and the longing for immortality. The Christian faith uniquely proclaims that eternal life is not merely a philosophical abstraction or mythological hope but a reality given through the person of Jesus Christ, the Son of God. In 1 John 5:11–13, the apostle John establishes with clarity that eternal life is both a divine gift and that this life is found exclusively in Jesus Christ: “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life” (KJV).

This passage underscores two interconnected truths: first, that eternal life is intrinsically tied to God Himself, who is life (John 1:4), and second, that Jesus, as the Son of God, shares in the divine nature and is the sole mediator of eternal life to humanity. This article will demonstrate that Jesus Christ is indeed God who gives eternal life, exploring the theological, biblical, and soteriological implications of this truth.

Jesus Christ as the Source of Eternal Life

Eternal life is not an abstract possession detached from God; rather, it is union with Christ, who Himself is “the way, the truth, and the life” (John 14:6). The apostle John consistently presents Christ not only as the giver of life but as life itself. In John 1:4, the Logos is described as the source of life: “In him was life; and the life was the light of men.” This demonstrates that eternal life cannot be separated from the person of Jesus, for life is not merely a gift from Him but His very being communicated to those who believe.

Moreover, Christ’s divine prerogative to give life is evidenced in John 10:28, where He declares, “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” The authority to bestow eternal life belongs exclusively to God. If Jesus gives eternal life, He must be God. The Johannine theology thus portrays Christ as possessing the same life-giving power as the Father: “For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:26). This equality in the possession of life demonstrates Christ’s divinity.

The Necessity of Believing in the Son

John emphasizes that eternal life is contingent upon belief in the Son. In 1 John 5:12, the dividing line is clear: “He that hath the Son hath life; and he that hath not the Son of God hath not life.” Eternal life is not universal apart from Christ but is given only to those who embrace Him in faith.

To “have” the Son means to be in union with Him through faith, obedience, and spiritual indwelling. This resonates with John 15:5, where Jesus says, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” Denying Christ is therefore equivalent to denying life itself. This exclusivity stands in stark contrast to pluralistic religious claims, affirming that salvation is found in no other name but Jesus (Acts 4:12).

Believing in the name of the Son of God is not a mere intellectual assent but an existential commitment to the person and lordship of Christ. In John 20:31, John states his purpose in writing: “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” Thus, eternal life is inseparable from confessing and embracing Jesus as the Son of God.

Jesus as the Divine Son of God

The confession of Jesus as the Son of God is not a designation of inferiority but a declaration of His divine identity. In Johannine Christology, “Son of God” denotes equality with God, as shown in John 5:18, where the Jews sought to kill Jesus because He “said also that God was his Father, making himself equal with God.” The Son shares in the divine essence, and therefore His ability to grant eternal life is rooted in His deity.

Christ’s resurrection further affirms His divine power over life and death. In John 11:25–26, Jesus declares to Martha, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.” Only God has authority over death, and Christ exercises this prerogative fully, revealing His divine identity.

The Assurance of Eternal Life

1 John 5:13 provides a pastoral purpose: assurance of eternal life for believers. John writes, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life.” This assurance is grounded not in human works but in the finished work of Christ. The believer’s certainty of eternal life rests upon the divine promises of God fulfilled in Christ’s atoning death and resurrection.

The certainty of eternal life is not presumption but faith grounded in divine revelation. As Augustine affirms, “He who has Christ has life; but without Christ there is no life.” Eternal life is both a present reality and a future hope, as believers already participate in Christ’s life through the Spirit while awaiting the fullness of immortality in the resurrection (John 17:3; Romans 8:11).

Conclusion

The testimony of Scripture is unequivocal: Jesus is God who gives eternal life. As the divine Son, He embodies life in Himself and shares this life with all who believe in His name. To reject Jesus is to reject life itself, for “he that hath not the Son of God hath not life” (1 John 5:12). Eternal life is not found in philosophies, religions, or human achievements but only in Christ, the Son of God.

The implications of this truth are profound for humanity and creation. Every man, woman, and nation must look to Jesus Christ for eternal life. Believing in His name brings assurance, while denying Him leads to spiritual death. The Christian proclamation, therefore, remains centered on Christ, the giver of life: “I am come that they might have life, and that they might have it more abundantly” (John 10:10).

References

Augustine. Confessions. Translated by Henry Chadwick. Oxford: Oxford University Press, 1991.
Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.
Köstenberger, Andreas J. John. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2004.
Morris, Leon. The First Epistle of John: An Introduction and Commentary. Tyndale New Testament Commentaries. Downers Grove: IVP, 1984.
Stott, John. The Epistles of John: An Introduction and Commentary. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1964.
Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.
The Holy Bible, King James Version.

“Did Jesus Circulate the Kaʿbah?” — A Scholarly Critique of the Hadith and Its Claims

By Dr. Maxwell Shimba — Shimba Theological Institute

Abstract

A tradition recorded in the major hadith collections describes a vision in which a man identified as “al-Masīḥ (the Messiah), son of Mary” is seen circumambulating the Kaʿbah. That narration has been used within Islamic eschatological literature to support the claim that Jesus will physically return and perform rites associated with Islam. This article examines the textual record, places the narration against the historical record for the life of Jesus, surveys classical and modern Muslim interpretations, and argues that the hadith — read literally and used as proof that Jesus once visited Mecca or that Muhammad reliably reported a real historical visitation — is untenable. The narration is better understood as a dream-vision or eschatological symbol, not as documentary evidence that the historical Jesus ever travelled to the Arabian Peninsula. If the narration is pressed into literal historicity, it raises serious questions about the reliability of the prophetic report and the theological claims built upon it.

1. The Text (original hadith fragment and source)

A well-attested narration appears in the canonical collections (Sahih Muslim; versions of Sahih al-Bukhari also contain related material). A representative English rendering (paraphrased) reads:

“I saw a man, his hair falling on his shoulders and water dripping from his head; he was placing his hands on the shoulders of two men while circumambulating the Kaʿbah. When I asked, ‘Who is he?’ I was told, ‘Al-Masīḥ, son of Mary.’” (Sahih Muslim — narration of a dream/vision). (Sunnah)

Note: the wording above is a concise rendering of the hadith narrative; full English translations and the Arabic text are available in the cited hadith collections. (Sunnah)

2. Genre and Context: Dreams, Visions, and Eschatology in the Hadith Corpus

Two important contextual facts must be set out before drawing historical conclusions from the narration:

The report is presented as a dream/vision. Multiple chains present the episode as something seen in a dream or as part of a prophetic vision; the language of “I saw in my sleep / in a dream” recurs in the narrations. Dreams and symbolic visions occupy a recognized place in prophetic literature and classical Muslim hermeneutics—many early exegetes treat such reports as eschatological imagery rather than straightforward, empirical reportage. (Sunnah)
The wider eschatological corpus frames the event. The narration appears in passages that discuss the end-times (the return of ʿĪsā, the coming of al-Dajjāl, the Mahdī, the dismantling of the Kaʿbah, and related signs). Eschatological literature in Islam is highly symbolic and interpolated over centuries; commentators (classical and modern) offer a range of readings — literal, symbolic, local, and universal. See surveys in contemporary scholarship on Islamic eschatology. (Tilburg University Research Portal)

3. Historical Evidence on Jesus’ Life and Travel — The Weight of the Sources

The canonical gospels — the primary historical sources used in mainstream historical Jesus scholarship — consistently locate Jesus’s public ministry in Galilee, Judea and parts of the immediate Levant. There is no independently attested evidence in the earliest Christian texts that Jesus ever travelled to the Hijaz (the region containing Mecca and the Kaʿbah). Major scholarly overviews of the historical Jesus (and standard readings of the Gospels) place his activity in Capernaum, Nazareth, Jerusalem and surrounding regions. (Bible Gateway)

Archaeological and epigraphic evidence does attest to Christian presence in parts of Arabia by late antiquity, but that is centuries after the life of Jesus and does not supply evidence that the historical Jesus ever visited Mecca. Recent finds show early Christian inscriptions in Arabia, yet these document later Christian communities — not first-century travels by Jesus himself. (Biblical Archaeology Society)

Conclusion from historical evidence: there is no credible independent historical basis (from Christian or secular records) to assert that the historical Jesus visited Mecca or ever “kissed the Black Stone.” The hadith portrayal, taken as a claim about first-century events, conflicts with the better attested portrait of Jesus’s geographical activity. (Bible Gateway)

4. Interpretive Options within Islamic Tradition (summary)

Scholars and traditions within Islam have approached these hadiths in a few different ways:

Literal eschatological reading: Some traditional commentators accept a literal reading — that Jesus will return in the last days, will appear in Arabia, and may perform tawāf or speak near the Kaʿbah (or be seen in visions there) as part of the end-time events. This is a common reading among many Sunni commentators. (Sunnah)
Visionary/metaphorical reading: Other interpreters (and movements inside Islam, e.g., some reformist or Ahmadiyya commentaries) read the narration as symbolic: the “circling” may represent spiritual influence or the struggle between truth and falsehood centered symbolically on the Kaʿbah. In such readings the hadith is not evidence that a first-century Jesus physically travelled to Mecca. (ahmadianswers.com)
Late interpolation and eschatological development: Modern academic work on hadith formation and apocalyptic literature shows that eschatological motifs were subject to significant development and editing over time; hence late eschatological reports must be evaluated against textual history and genre. (MDPI)

5. Problems with a Literal, Historical Reading — Critical Objections

Genre mismatch: the report’s dreaming/vision framing undermines its use as straightforward historical testimony. Dreams are inherently subjective and symbolic; treating them as literal historical records requires additional independent corroboration, which is absent here. (Sunnah)
Lack of corroboration in contemporaneous sources: canonical Christian sources and near-contemporary historical records contain no trace of a journey by Jesus to the Hijaz. Mainstream historical Jesus scholarship emphasizes Galilean and Judean activity, not long journeys to the Arabian Peninsula. The burden of proof therefore lies on those asserting a literal first-century voyage to Mecca. (Bible Gateway)
Eschatological later-stage development: the hadith participates in a corpus of apocalyptic literature that developed over generations. Apocalyptic texts often use symbolic action and inversion (e.g., good and evil both appearing near sacred centres) and should be read with methods suited to prophetic/eschatological genres. (Tilburg University Research Portal)
Doctrinal consequences and epistemic risk: if a prophet’s report is read literally and leads to a claim that contradicts historical evidence, that raises the question of prophetic reliability. If one treats the hadith as a factual, eyewitness report of an event outside the prophet’s temporal range of knowledge (and it cannot be independently verified), then a serious epistemological tension arises for those who claim inerrant prophetic reportage. The tension is magnified if the report is used to assert historical facts about Jesus’s past movements. (This is the central critical point of this article.) (Hadith Collection)

6. Scholarly Conclusion and Theological Implication (argument summary)

The narration in Sahih Muslim and related streams is best read as eschatological vision-literature rather than reliable historical testimony that Jesus physically went to Mecca in the first century. The genre, chain of transmission framing, and lack of extraneous corroboration all support a non-literal reading.
If, however, the narration is pressed into a literal historical claim about Jesus’s pre-existing movement in the first century, it contradicts stronger historical evidence (the Gospels and patristic/archaeological record) and thereby undermines the epistemic status of the report. For those who argue that prophetic claims must be held to high standards of veracity, this tension calls into question whether such a hadith can sustain the weight of historical or theological claims made in its name.
Theologically, readers must choose: treat the hadith as symbolic/eschatological (which avoids a contradiction with the historical Jesus) or treat it as literal and historical (which generates a stark historical conflict and raises issues about the report’s reliability). The more intellectually responsible posture for scholars committed to historical method is to take the symbolic/vision interpretation, or else to acknowledge the hadith’s limits as a source for reconstructing first-century events. (Sunnah)

7. Selected References & Bibliography

Sahih Muslim (Book of Faith / Book of Pilgrimage). Text and English translations (see the entries on the dream/vision of circumambulation). (Sunnah)
Sunnah.com — searchable hadith collections (entries under “Isa / Jesus / circumambulation”). (Sunnah)
“The Descent of Prophet ʿĪsā (Jesus)” — survey articles on Islamic eschatology and the hadith literature discussing Jesus’ return and Hajj/Umrah predictions. (Islam 365)
Ö. F. Gürlesin, The Eschatological Role of Jesus (ʿĪsā) in Islamic Theology (scholarly article exploring contemporary readings). (Tilburg University Research Portal)
Matthew 4:12–25; Gospel narratives on Jesus’s Galilean ministry (canonical sources attesting to the historical locus of Jesus’s ministry in Galilee and Judea). Bible passages and scholarly summaries. (Bible Gateway)
Ahmad Al-Jallad and “Earliest Evidence of Christianity in Arabia” — archaeological/epigraphic discussions showing later Christian presence in Arabia (useful for distinguishing later Christian presence from first-century Jesus movement). (Biblical Archaeology Society)

Final Note (authorial stance)

This paper takes a critical, evidentiary approach: it does not aim to denigrate sincere belief, but to subject specific textual claims to historical and hermeneutical scrutiny. When a prophetic report appears to conflict with a robust body of independent historical evidence, scholars have an obligation to distinguish visionary/eschatological literature from historical reportage. In the absence of independent attestation that Jesus ever visited the Hijaz in the first century, the hadith in question cannot be used as reliable historical evidence that Jesus once ran around the Kaʿbah. Read in context and with genre awareness, the narration poses no necessary contradiction with the historical Jesus; read uncritically and literally for first-century events, it produces a problematic historical claim and a serious challenge to claims of infallible prophetic reportage.

“Did Jesus Circulate the Kaʿbah?” — A Scholarly Critique of the Hadith and Its Claims

By Dr. Maxwell Shimba — Shimba Theological Institute

1. The Hadith Text in Full (Arabic and English with References)

Sahih al-Bukhari

Reference: Sahih al-Bukhari, Book 87 (Interpretation of Dreams), Hadith 242 (Darussalam English: Vol. 9, Book 87, Hadith 242; Sunnah.com reference: Book 87, Hadith 128).

Arabic:

رَأَيْتُ فِي الْمَنَامِ رَجُلاً آدَمَ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ آدَمَ الرِّجَالِ، ضَخْمًا جَعْدًا، قَدْ وَقَعَتْ جُمَّتُهُ عَلَى مَنْكِبَيْهِ، رَجِلَ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ. فَقُلْتُ مَنْ هَذَا‏؟‏ فَقِيلَ الْمَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ رَأَيْتُ رَجُلاً وَرَاءَهُ جَعْدًا قَطَطًا أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَا رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلٍ، يَطُوفُ بِالْبَيْتِ. فَقِيلَ هَذَا الْمَسِيحُ الدَّجَّالُ.

English:
Narrated Abdullah bin Umar:

“I saw in a dream a man of brown color, the best of whom I had ever seen, having the most handsome of faces, and his hair was long, falling between his shoulders. His hair was lank, water dribbling from his head, and he was placing his hands on the shoulders of two men while circumambulating the Kaʿbah. I asked, ‘Who is this?’ They replied, ‘This is Jesus, the son of Mary.’ Then I saw another man, behind him, with very curly hair, blind in the right eye, and his eye looked like a floating grape. I asked, ‘Who is this?’ They replied, ‘This is the Antichrist (al-Dajjāl).’”

Sahih Muslim

Reference: Sahih Muslim, Book 1 (Book of Faith), Hadith 169 (Darussalam English: Vol. 1, Book 1, Hadith 324; Sunnah.com reference: Book 1, Hadith 325).

Arabic:

رَأَيْتُ اللَّيْلَةَ عِنْدَ الْكَعْبَةِ، رَجُلًا آدَمَ كَأَحْسَنِ مَا يُرَى مِنْ آدَمَ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلَ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَهُوَ يَضَعُ يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ، يَطُوفُ بِالْبَيْتِ. قُلْتُ مَنْ هَذَا؟ قَالُوا الْمَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطَطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ مَنْ هَذَا؟ قَالُوا الْمَسِيحُ الدَّجَّالُ.

English:
The Messenger of Allah said:

“I saw in my sleep tonight near the Kaʿbah a man of wheat-colored complexion, the best one you could ever see among men, having long hair that reached his shoulders, and water was dripping from his head. He was leaning on the shoulders of two men while circumambulating the Kaʿbah. I asked, ‘Who is this?’ They said, ‘This is al-Masīḥ son of Mary.’ Then I saw behind him a man with curly hair, blind in one eye… They said, ‘This is al-Masīḥ al-Dajjāl.’”

2. References and Bibliography

Primary Islamic Sources

Sahih al-Bukhari
- Vol. 9, Book 87, Hadith 242 (Darussalam).
- Sunnah.com reference: Book 87, Hadith 128.
Sahih Muslim
- Vol. 1, Book 1, Hadith 324 (Darussalam).
- Sunnah.com reference: Book 1, Hadith 325.

Biblical Sources

The Holy Bible, esp. John 4:21–24; Matthew 4:10; Deuteronomy 27:15.

Secondary Academic Sources

Ö. F. Gürlesin, The Eschatological Role of Jesus (ʿĪsā) in Islamic Theology.
David Cook, Studies in Muslim Apocalyptic. Princeton University Press.
Geza Vermes, The Authentic Gospel of Jesus.
Richard Bauckham, Jesus and the Eyewitnesses.
Ahmad Al-Jallad, Christianity in Arabia: Epigraphic and Archaeological Perspectives.

Jesus and the Kaaba: A Critical Examination of Muhammad’s Claim

By Dr. Maxwell Shimba

Shimba Theological Institute

Introduction

Islamic tradition contains various narrations (ahadith) in which the Prophet Muhammad claimed to have seen or interacted with biblical figures, including Jesus. Among these is a peculiar report in Sahih al-Bukhari where Muhammad asserted that he saw Jesus performing ṭawāf (circumambulation) around the Kaaba in Mecca. This claim raises significant historical, theological, and logical concerns. Not only does this narration contradict the biblical record of Jesus’ ministry, but it also suggests a profound inconsistency in Muhammad’s prophetic claims, calling into question the authenticity of his revelations.

The Hadith in Question

Sahih al-Bukhari, Book 55, Hadith 649 records:

Narrated Ibn Umar:
The Prophet said, “I saw Jesus, Moses, and Abraham. Jesus was of red complexion, curly-haired and broad-chested. Moses was of brown complexion, straight-haired and tall, as if he was from the people of Az-Zutt. Abraham was of similar appearance to your companion (i.e., Muhammad).”
In another narration, Muhammad claimed that he saw Jesus performing circumambulation of the Kaaba along with other prophets.

(Reference: Sahih al-Bukhari, Vol. 4, Book 55, Hadith 649; Sahih Muslim, Book 30, Hadith 5834).

Historical and Theological Inconsistencies

1. Jesus Never Traveled to Arabia

The New Testament is clear that the ministry of Jesus Christ was limited to Israel and its surrounding regions (Matthew 15:24; Luke 4:43). Nowhere is there evidence—biblical, historical, or archaeological—that Jesus ever set foot in Arabia, much less Mecca.

2. Idolatry and the Black Stone

Jesus consistently condemned idolatry and pagan practices (Matthew 4:10; John 4:21–24). The Kaaba’s rituals, including the kissing of the Black Stone, were rooted in pre-Islamic paganism. To place Jesus in this environment, performing acts of worship associated with idolatry, is an affront to His divine mission and biblical teaching.

3. Contradiction with the Biblical Image of Christ

Jesus is portrayed in Scripture as the sinless Son of God who came to fulfill the Law and reveal the Father (John 14:9). Associating Him with a pagan shrine undermines His divine authority and purity.

Contradictions with the Qur’an Itself

Even within Islamic scripture, Muhammad’s hadith about Jesus in Mecca creates contradictions:

Qur’an 3:45–46 — Jesus is announced as al-Masīḥ, the Messiah, who will speak from the cradle and in maturity. The Qur’an situates His mission entirely in Israel, not Arabia.
Qur’an 19:30–33 — Jesus declares, “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am.” This blessing was tied to His mission in Israel, not a pilgrimage to Mecca.
Qur’an 5:110 — Allah recounts to Jesus His miracles among the Children of Israel. No mention of Mecca.
Qur’an 43:59 — Jesus is said to be “an example to the Children of Israel,” not Arabs.

Thus, Muhammad’s hadith about Jesus at the Kaaba not only contradicts the Bible but also clashes with the Qur’an’s own testimony about Jesus’ identity, mission, and historical setting.

Islamic Scholarly Commentary on the Hadith

Muslim exegetes themselves struggled to reconcile these narrations:

Ibn Kathir (in Tafsir al-Qur’an al-‘Azim) acknowledged the hadith but treated it as a visionary experience rather than a literal historical event. He suggested that Muhammad may have been shown symbolic images in a dream. However, this explanation contradicts the way Bukhari presents the hadith as a direct prophetic vision.
Al-Tabari (in Tarikh al-Rusul wa’l-Muluk) recorded similar reports but left them largely uninterpreted, reflecting the difficulty of reconciling them with known history. His silence indicates the discomfort Islamic historians felt when confronted with these claims.
Al-Nawawi (in his commentary on Sahih Muslim) interpreted Muhammad’s vision of Jesus at the Kaaba as metaphorical, meaning that the prophets were shown as “spiritually affirming” the Kaaba, not physically performing rituals there. Yet this forced allegorical reading departs from the plain wording of the hadith.

The fact that Muslim scholars could not agree — and often resorted to metaphor, dream imagery, or silence — shows that the hadith was problematic even for Islam’s own tradition.

Theological Implication: A False Prophecy

If Muhammad claimed to have seen Jesus at the Kaaba, this is a false prophecy because it misrepresents the historical Jesus. The Bible warns against false prophets who proclaim lies in the name of God (Deuteronomy 18:20–22; Matthew 24:24). By fabricating such visions, Muhammad undermines his own credibility as a prophet.

Allah’s Silence and Theological Consequences

If Allah were the true God, he would not allow his supposed prophet to propagate falsehoods about revered figures such as Jesus. Instead, the Qur’an permits and even supports these contradictions. This suggests that Allah of the Qur’an is not the God of the Bible but a different entity altogether—one that failed to preserve divine truth.

Conclusion

The hadith claiming that Jesus ran around the Kaaba is historically implausible, theologically offensive, and prophetically false. It contradicts both the biblical record and the Qur’an’s own testimony about Jesus. Furthermore, the discomfort of Muslim exegetes like Ibn Kathir, Al-Tabari, and Al-Nawawi shows that even within Islam this narration was seen as problematic. Rather than affirming divine revelation, such hadith distort the mission of Christ and expose the inconsistencies within Islamic tradition.

The God of the Bible does not confuse or contradict Himself (Numbers 23:19; 1 Corinthians 14:33). This evidence strongly supports the conclusion that Muhammad was not a true prophet, but a man speaking visions from his own imagination.

References

The Holy Bible (KJV, ESV, NIV).
Sahih al-Bukhari, Vol. 4, Book 55, Hadith 649.
Sahih Muslim, Book 30, Hadith 5834.
The Qur’an: 3:45–46; 19:30–33; 5:110; 43:59.
Ibn Kathir, Tafsir al-Qur’an al-‘Azim.
Al-Tabari, Tarikh al-Rusul wa’l-Muluk.
Al-Nawawi, Sharh Sahih Muslim.
Deuteronomy 18:20–22; Matthew 4:10; John 14:9; 1 Corinthians 14:33.
Cragg, Kenneth. The Event of the Qur’an: Islam in Its Scripture.
St. Clair-Tisdall, W. Sources of the Qur’an: Original Materials and the Origins of Islam.

✍️ Written by Dr. Maxwell Shimba
Shimba Theological Institute

Chapter: Jesus is God — “If You’ve Seen Me, You’ve Seen the Father”

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of Jesus’ divinity lies at the very heart of Christian theology. Among His most striking declarations is found in John 14:9: “He that hath seen me hath seen the Father.” This statement reveals that in Jesus Christ, the fullness of God’s being and nature is manifested. Unlike prophets, patriarchs, or angels who served as mediators of God’s word and presence, Jesus speaks as the incarnate God. This chapter examines the biblical, theological, and historical dimensions of this claim, showing why the Church affirms that Jesus is God.

1. The Biblical Context

1.1 Old Testament Longing for God’s Presence

Moses pleaded, “Show me Your glory” (Exod. 33:18). Yet God replied, “You cannot see My face, for no man shall see Me and live” (Exod. 33:20). Israel experienced God’s presence in veiled forms: the burning bush, the cloud of glory, the tabernacle. The divine essence remained inaccessible.

1.2 Fulfillment in Christ

In the New Testament, this longing is fulfilled in Christ. Paul proclaims, “He is the image of the invisible God” (Col. 1:15). Likewise, Hebrews 1:3 declares, “The Son is the radiance of God’s glory and the exact representation of His being.” Thus, when Philip requested, “Show us the Father” (John 14:8), Jesus responded that seeing Him was equivalent to beholding the Father.

1.3 Unity of Father and Son

Jesus’ unity with the Father is explicit throughout John’s Gospel:

“I and the Father are one” (John 10:30).
“Before Abraham was, I AM” (John 8:58).
“All that the Father has is mine” (John 16:15).

These are not metaphors of closeness alone, but ontological claims of shared essence.

2. Theological Foundations

2.1 The Trinity and Homoousios

The doctrine of the Trinity articulates that the Father, Son, and Holy Spirit are distinct persons yet of one essence (homoousios). The Nicene Creed (AD 325) affirmed Christ as “true God from true God, begotten, not made, consubstantial with the Father.” John 14:9 therefore functions as a doctrinal anchor: to see the Son is to encounter the Father’s being.

2.2 Patristic Witness

Athanasius, in On the Incarnation, argued that only God Himself could save humanity, hence Christ must be fully divine.
Augustine, in De Trinitate, emphasized that the Son reveals the Father’s essence, not merely His works.
Gregory of Nazianzus proclaimed, “What is not assumed is not healed.” Since Christ assumed full humanity without losing divinity, salvation becomes complete.

2.3 Christ’s Divine Works

The Gospels attest to divine prerogatives exercised by Christ:

Forgiveness of sins (Mark 2:5–7), a right belonging only to God.
Authority over nature (Mark 4:39–41), calming storms with divine command.
Reception of worship (John 20:28; Matt. 28:9), which would be blasphemy if He were not God.
Resurrection power (John 11:25), declaring, “I am the resurrection and the life.”

3. Christ as the Revelation of the Father

3.1 Compassion and Mercy

In His healing of lepers, His mercy toward sinners, and His embrace of the marginalized, Jesus reveals the Father’s love.

3.2 Holiness and Justice

In His rebuke of hypocrisy and cleansing of the temple, He embodies the Father’s holiness and justice.

3.3 Sacrificial Love

The cross is the ultimate revelation of the Father’s heart. In giving His Son, the Father reveals His love for the world (John 3:16). Jesus’ obedience unto death displays divine self-giving love.

4. Implications for Faith and Worship

4.1 Worship of Christ as God

Since Jesus reveals the Father, worship directed to Christ is worship of God. This is why the earliest Church prayed in His name and sang hymns exalting Him (Phil. 2:6–11).

4.2 Assurance of Divine Presence

Believers need not search for hidden revelations of God. In Christ, God is fully present. The believer’s relationship with God is secured in the incarnate Son.

4.3 Hermeneutical Lens

Christ becomes the interpretive key to understanding God. Any conception of God must align with His revelation in Jesus Christ. To see Him is to see the Father.

Conclusion

Jesus’ declaration, “He that hath seen me hath seen the Father,” is a cornerstone of Christian faith. It reveals that in Him, the invisible God becomes visible, the transcendent becomes immanent, and the unknowable becomes intimately known. To confess Jesus as God is not merely doctrinal precision but the foundation of salvation, worship, and eternal hope. The fullness of deity dwells bodily in Him (Col. 2:9), and in Him the Father is revealed.

References

Athanasius. On the Incarnation. St. Vladimir’s Seminary Press, 1998.
Augustine. De Trinitate (On the Trinity). Translated by Edmund Hill. New City Press, 1991.
Holy Bible, King James Version (KJV).
Holy Bible, Amplified Bible (AMP).
Kelly, J.N.D. Early Christian Doctrines. Harper & Row, 1978.
Oden, Thomas C. Classic Christianity: A Systematic Theology. HarperOne, 2009.
The Nicene Creed, Council of Nicaea (325 AD).
Torrance, Thomas F. The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church. T&T Clark, 1988.
Wright, N.T. Jesus and the Victory of God. Fortress Press, 1996.

Jesus Is God: The Revelation of the Invisible God in Flesh

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The central claim of Christianity is that Jesus Christ is God incarnate—God revealed in human flesh. This doctrine is not a theological invention of later centuries but arises directly from the witness of Scripture. The apostle Paul, in Colossians 1:15, declares that Christ “is the image of the invisible God” (KJV), underscoring the truth that in Jesus, the eternal, unseen God has made Himself visible and accessible to humanity. This profound reality lies at the heart of Christian faith: the invisible God of eternity entered human history through the person of Jesus Christ, not merely as a messenger, but as God Himself.

Jesus as the Visible Image of the Invisible God

The invisibility of God is affirmed throughout the Old Testament. Exodus 33:20 records the Lord telling Moses, “You cannot see my face, for no one may see me and live.” Likewise, 1 Timothy 1:17 refers to God as “the King eternal, immortal, invisible, the only God.” Humanity, bound by finitude and sin, cannot behold the infinite divine essence directly.

However, Paul teaches in Colossians 1:15 that Jesus Christ is “the image of the invisible God.” The Greek word for “image” (eikōn) conveys more than a mere likeness; it denotes manifestation, representation, and embodiment. Thus, in Jesus, God is not partially revealed but fully disclosed. As the author of Hebrews affirms: “The Son is the radiance of God’s glory and the exact representation of his being” (Heb. 1:3, NIV). To see Jesus is to see God Himself—not in a symbolic sense, but in true and personal reality.

The Incarnation: God in Flesh

The doctrine of the Incarnation is the defining mystery of the Christian faith. John 1:14 states with authority: “The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (NKJV). The eternal Logos, who was with God and was God (John 1:1), became human without ceasing to be divine.

This means that Jesus Christ is not merely a prophet or moral teacher but the eternal God made flesh. In Him, divine transcendence and human existence unite. As Athanasius, the great fourth-century defender of Christ’s divinity, proclaimed: “He became what we are that He might make us what He is.” The Incarnation is therefore both revelation and redemption: revelation because God makes Himself known in Jesus, and redemption because through His death and resurrection, humanity is reconciled to God.

Jesus’ Self-Revelation as God

Jesus’ words and works further affirm His divine identity. In John 14:9, He declared, “He that hath seen me hath seen the Father.” This statement surpasses the authority of any prophet; it asserts that Jesus is the visible manifestation of the invisible Father. Similarly, in John 10:30, Jesus said, “I and the Father are one,” signifying an essential unity of being, not merely purpose.

The miracles of Jesus, His authority over nature, demons, sin, and death, all reveal divine prerogatives. When Jesus forgave sins (Mark 2:5–7), the scribes rightly recognized that such authority belongs to God alone. When He accepted worship (Matthew 14:33; John 20:28), He did not rebuke His followers, for He Himself is worthy of divine honor.

The Theological Significance

The truth that Jesus is God in flesh has profound theological implications. First, it affirms the reliability of divine revelation. God is not distant or unknowable but has spoken in the clearest possible way—by becoming human. Second, it grounds Christian salvation. Only God Himself could bear the full weight of sin and conquer death. Third, it shapes Christian worship and devotion. To worship Christ is to worship God.

As Paul declares in Philippians 2:6–11, Jesus, though “in very nature God,” humbled Himself in the Incarnation and was exalted so that “at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Conclusion

Jesus Christ is not simply a reflection of God’s glory but the glory of God incarnate. He is the visible image of the invisible God, the eternal Word who became flesh, the full and final revelation of God to humanity. To know Jesus is to know God, to see Jesus is to see God, and to worship Jesus is to worship God. The Christian confession that “Jesus is Lord” (Romans 10:9) is therefore not merely a title of honor but the acknowledgement of His eternal divinity.

In a world longing for truth, hope, and salvation, the message stands unshaken: Jesus is God—the revelation of the invisible made visible, God in flesh for the redemption of the world.

References

Athanasius. On the Incarnation. Translated by John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.
Holy Bible, King James Version.
Holy Bible, New International Version.
Holy Bible, New King James Version.
Oden, Thomas C. The Word of Life: Systematic Theology, Volume Two. San Francisco: HarperCollins, 1989.
Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

JESUS IS GOD THE CREATOR OF ALL THINGS

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The doctrine of the deity of Jesus Christ is central to Christian theology and faith. At the heart of this doctrine is the affirmation that Jesus is not merely a prophet, a moral teacher, or a created being, but God Himself, the Creator of all things. The New Testament proclaims that the eternal Word who was with God in the beginning is the same Word who became flesh and dwelt among us (John 1:1, 14). This profound truth establishes that Jesus Christ is both Creator and Redeemer—the One who spoke creation into being and the One who took on humanity to redeem fallen creation.

This article will explore the biblical and theological foundation for the truth that Jesus is God the Creator. It will examine (1) God as Creator in Scripture, (2) Jesus as the incarnate Creator, (3) the distinction between Christ and Lucifer, (4) biblical proofs of Christ’s deity, and (5) the practical implications of affirming Jesus as Creator.

1. God the Creator of All Things

The Bible begins with the declaration: “In the beginning, God created the heaven and the earth” (Genesis 1:1). This foundational verse affirms that God alone is the source of all existence. Unlike creation, which is finite and dependent, God is eternal, uncreated, and self-existent.

Eternal: God has no beginning and no end. “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalm 90:2).
Omnipotent: God’s power in creation is limitless. Jeremiah prays, “Ah Lord God! Behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee” (Jeremiah 32:17).
Transcendent yet Immanent: God is distinct from His creation but remains actively involved in sustaining it. As Paul wrote of Christ, “By him all things consist” (Colossians 1:17).

Thus, Scripture affirms a clear distinction between the eternal Creator and the finite creation.

2. Jesus Christ: God Incarnate, the Creator in the Flesh

The New Testament expands the doctrine of creation by affirming that the agent of creation is none other than Jesus Christ Himself. John writes: “All things were made by him; and without him was not anything made that was made” (John 1:3). Here, the Word (Logos) is identified as co-eternal with God and Himself God (John 1:1).

Creator Incarnate: Colossians 1:16–17 states, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible… and he is before all things, and by him all things consist.” This passage attributes the full creative work of God to Christ.
Fully Divine: Hebrews 1:3 describes the Son as “the brightness of his glory, and the express image of his person, upholding all things by the word of his power.”
Fully Human: The same eternal Son became flesh (John 1:14), experienced human limitations, and lived a sinless life (Hebrews 4:15).

The incarnation does not diminish Christ’s deity but demonstrates God’s self-revelation in human form.

3. Lucifer: A Created Being, Not a Rival God

A crucial theological distinction must be made between Christ the Creator and Lucifer, who is a created angelic being. Scripture makes clear that Lucifer, though exalted, was never divine.

Created Spirit: Job 38:7 reveals that the “morning stars” (angels) sang at creation’s dawn, affirming their created status.
Exalted Cherub: Ezekiel 28:14–17 portrays Lucifer as the “anointed cherub” who fell through pride.
Rebellion and Fall: Isaiah 14:12–15 records Lucifer’s prideful ambition to be like the Most High, resulting in his fall.
Adversary of God: Jesus identifies him as the father of lies (John 8:44), and Paul warns that Satan disguises himself as an angel of light (2 Corinthians 11:14).
Destined for Judgment: Revelation 20:10 declares Satan’s ultimate defeat in the lake of fire.

Therefore, Lucifer cannot be considered equal with Christ. He is created, finite, and subject to God’s judgment. Christ alone is uncreated, eternal, and sovereign.

4. Biblical Proofs of Christ’s Deity as Creator

The New Testament repeatedly affirms Christ’s deity and role in creation:

John 1:1–3 – The Word was God; all things were made through Him.
Colossians 1:15–17 – He is the image of the invisible God; all things were created by Him.
Hebrews 1:1–2 – God made the worlds through His Son.
Philippians 2:6–8 – Christ, existing in the form of God, humbled Himself in incarnation.
Revelation 22:13 – Jesus identifies Himself as “Alpha and Omega, the beginning and the end, the first and the last.”

These texts leave no room for reducing Jesus to a mere prophet or angel. They testify that He is God Almighty, the eternal Creator.

5. Why This Truth Matters

Recognizing Jesus as Creator is not a matter of abstract theology but has profound implications:

Christ’s Authority: If Jesus is Creator, His authority is absolute. He rules over creation, time, and history.
Christ’s Redemption: The Creator is also the Redeemer. Only the One who made us could truly save us. “For it pleased the Father that in him should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:19–20).
Worship and Devotion: If Jesus is God, He is worthy of our worship. To deny His deity is to deny the very foundation of Christian faith.
Victory over Satan: Since Lucifer is a created being, believers need not fear him. In Christ, the Creator, victory is assured.

Conclusion

The biblical witness is clear and consistent: Jesus is God, the Creator of all things. From Genesis to Revelation, the Scriptures affirm the eternal Son as the divine Logos who created, sustains, and redeems all creation. To confess Jesus as Creator is to confess Him as Lord and God.

The challenge to the world today is simple yet profound: Will you bow before Christ, the eternal Creator and Redeemer, or will you follow created powers that cannot save? The truth of Scripture calls every person to embrace Jesus as both Lord and Savior, acknowledging that the One who made all things has also made a way for reconciliation through His cross and resurrection.

References

The Holy Bible, King James Version.
Augustine, Confessions. Trans. Henry Chadwick. Oxford: Oxford University Press, 1991.
Athanasius, On the Incarnation. Trans. John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.
Calvin, John. Institutes of the Christian Religion. Trans. Henry Beveridge. Peabody, MA: Hendrickson, 2008.
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Oden, Thomas C. Classic Christianity. New York: HarperOne, 1992.

✦ By Dr. Maxwell Shimba
Shimba Theological Institute

JESUS IS THE KING OF KINGS AND GOD

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

Throughout the biblical canon, Jesus Christ is exalted not merely as a great teacher or prophet, but as the King of kings and Lord of lords. His identity transcends earthly authority, reaching into the eternal and divine. The testimony of both the Old and New Testaments consistently affirms that Jesus is not only sovereign ruler over all creation but also God Himself, co-equal with the Father and the Spirit. In a world captivated by transient pleasures and unstable powers, the Christian is called to focus on Christ’s eternal reign, grounding faith and practice in the unshakable reality of His divine kingship.

The Biblical Basis of Jesus’ Kingship

The title King of kings first appears in the Old Testament in reference to God’s absolute sovereignty (Deuteronomy 10:17; Psalm 95:3). This title is later applied directly to Christ in the New Testament. In Revelation 17:14, the Lamb (Christ) is portrayed as the ultimate victor, for “He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” Similarly, in Revelation 19:16, Christ is depicted with His name inscribed: “King of kings and Lord of lords.” These passages firmly establish Jesus’ supremacy above every ruler, dominion, and power.

Daniel’s prophetic vision also anticipates Christ’s eternal kingship: “His dominion is an everlasting dominion, which shall not pass away, and His kingdom one that shall not be destroyed” (Daniel 7:14). The Son of Man to whom this eternal reign is given is identified in the New Testament as none other than Jesus Christ (cf. Matthew 26:64). Thus, Scripture consistently testifies that the kingship of Jesus is not symbolic but eternal and universal.

Jesus as God and King

Beyond kingship, the Bible explicitly affirms Jesus as God. John’s Gospel opens with a profound declaration: “In the beginning was the Word, and the Word was with God, and the Word was God… and the Word became flesh and dwelt among us” (John 1:1, 14). The divinity of Christ is inseparable from His kingship. Only because He is God can His rule be eternal, unchallenged, and just.

The Apostle Paul likewise identifies Christ with divine attributes: “For in Him all the fullness of deity dwells bodily” (Colossians 2:9). In Philippians 2:9–11, Paul explains that God has exalted Jesus to the highest place, bestowing on Him the name above every name so that every knee should bow and every tongue confess that “Jesus Christ is Lord.” The confession “Jesus is Lord” (Romans 10:9) is not a mere acknowledgment of authority but a recognition of His divine sovereignty.

The Kingdom of God and Human Longing

Romans 14:17 reminds believers that “the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit.” This profound statement distinguishes the eternal kingdom of Christ from the fleeting satisfactions of the fallen world. Human beings often cling to material possessions and temporary pleasures, but such pursuits cannot satisfy the eternal longing of the soul. Christ, the divine King, calls His followers to release their grip on temporal things and seek first His kingdom and righteousness (Matthew 6:33).

Theological Implications

Acknowledging Jesus as both King of kings and God reshapes the Christian worldview in at least three ways:

Christocentric Worship: Worship is directed not toward worldly leaders or idols but toward Christ, who alone is worthy of honor, glory, and power (Revelation 5:12–13).
Christian Ethics: Believers are called to live under Christ’s rule, pursuing righteousness, peace, and joy rather than worldly ambitions.
Eschatological Hope: Christ’s eternal reign assures believers of the final triumph of good over evil. His return will consummate history, vindicating the faithful and establishing His everlasting kingdom.

Conclusion

The world is passing away with its desires (1 John 2:17), but the kingship of Christ endures forever. Jesus is both King of kings and God, the eternal ruler who alone satisfies the deepest longings of humanity. To focus on Him, to immerse oneself in Scripture, and to walk in prayerful communion is to participate in the kingdom that cannot be shaken. All glory and honor belong to Christ, for He reigns now and forever.

References

The Holy Bible, English Standard Version.
Augustine, City of God.
Athanasius, On the Incarnation.
Calvin, John. Institutes of the Christian Religion.
Grudem, Wayne. Systematic Theology. Grand Rapids: Zondervan, 1994.
N. T. Wright. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Bibliography

Athanasius. On the Incarnation. Translated by John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.

Augustine. The City of God. Translated by Henry Bettenson. London: Penguin Classics, 2003.

Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Philadelphia: Westminster Press, 1960.

Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

ALLAH WEARS GARMENTS LIKE CREATURES: AN ANTHROPOMORPHIC CRISIS IN ISLAMIC THEOLOGY

By Dr. Maxwell Shimba, Shimba Theological Institute
Originally published on August 3, 2015

Abstract

This study critically examines the anthropomorphic depictions of Allah found in Islamic Hadith literature. By analyzing authentic Hadith texts and their theological implications, this paper argues that the Islamic conception of Allah—though officially described as transcendent and incomparable—reveals inconsistencies through narratives that portray Him in human-like forms and actions. These portrayals present a theological crisis within Islam’s doctrine of tanzīh (absolute transcendence) and challenge the Muslim claim that Allah has no likeness (laysa kamithlihi shayʾun).

1. Introduction

One of the fundamental claims of Islamic theology is that Allah is beyond all human likeness or form. The Qur’an emphatically declares:

“There is nothing whatever like unto Him, and He is the All-Hearing, the All-Seeing.” (Qur’an 42:11).

However, a careful examination of the Hadith—the recorded sayings of Muhammad—reveals that Allah is often described in distinctly human terms. Such descriptions introduce theological contradictions that undermine the doctrine of divine transcendence.

This paper explores these contradictions, particularly focusing on Hadith Qudsi that depict Allah as wearing garments—a characteristic belonging to physical beings.

2. The Hadith of Allah’s Garments

In Sahih Muslim (Book 38, Hadith 7388), Allah is reported to have said:

الكبرياء ردائي والعظمة إزاري
“Pride is My cloak and majesty is My lower garment.”

This statement is widely quoted in Islamic theology as a Hadith Qudsi—words of Allah relayed through Muhammad. However, this anthropomorphic imagery raises profound theological questions.

If Allah possesses a cloak (ridāʾ) and a lower garment (izār), it implies He has a form upon which these garments are worn. In the material world, garments are designed to cover or adorn a body. Thus, if Allah “wears” them, one must logically infer that He has a body or structure—a notion directly conflicting with the Qur’anic claim that He is without likeness or form.

This apparent contradiction leads to the central problem of anthropomorphism in Islamic thought.

3. Anthropomorphic Imagery in Other Hadith

The anthropomorphism is not limited to Allah’s garments. In another Hadith Qudsi found in Sahih al-Bukhari (Book 81, Hadith 38), Allah is portrayed as having human faculties:

“When I love My servant, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks.”

The language of this Hadith implies that Allah has ears, eyes, hands, and feet, or at least attributes them to Himself in human-like metaphors.

Islamic theologians such as Ibn Taymiyyah and Ibn al-Qayyim accepted these verses bi-la kayf (“without asking how”), meaning they affirmed Allah’s attributes without questioning their modality. However, this approach fails to reconcile the logical inconsistency between transcendence (tanzīh) and embodiment (tashbīh).

4. Theological Implications

The problem of anthropomorphism in Islamic theology stems from its tension between two competing ideas:

Transcendence (Tanzīh): Allah is utterly beyond human comprehension or likeness.
Similarity (Tashbīh): Allah’s revealed attributes resemble human characteristics.

While the Qur’an insists on transcendence, the Hadith reintroduce physical and emotional traits—suggesting that Allah:

Descends physically to the lowest heaven at night (Sahih Bukhari 1145).
Laughs, smiles, and sits on a throne (Sahih Muslim 2841).
Has fingers and a right hand (Sahih Bukhari 4855; Sahih Muslim 2788).

Such imagery parallels pagan conceptions of deity and contradicts monotheistic doctrines of divine simplicity and incorporeality.

5. Biblical Contrast: The God of Scripture

In contrast, the God of the Bible, though described metaphorically, explicitly reveals Himself as Spirit (John 4:24). Biblical anthropomorphisms are understood as symbolic expressions meant to help finite humans comprehend divine realities.

For example, when the Bible says “the hand of the Lord” (Exodus 15:6), it does not imply a literal hand but symbolizes God’s power and authority. Unlike the Hadith, biblical theology clearly distinguishes between figurative language and ontological reality.

6. Conclusion

The depiction of Allah as wearing garments, possessing limbs, and performing physical actions introduces a theological crisis within Islam. Such portrayals undermine the Qur’anic assertion that Allah has no equal or likeness.

From a comparative theological standpoint, the Christian understanding of God as spiritual and personal—revealed fully in Jesus Christ (John 1:14)—provides a coherent and consistent framework for divine transcendence and immanence.

The Islamic dilemma, as seen in the Hadith, reflects a form of theological anthropomorphism that inadvertently humanizes Allah, thereby compromising His alleged uniqueness.

Bibliography

Al-Bukhari, Muhammad ibn Isma‘il. Sahih al-Bukhari. Beirut: Dar Ibn Kathir, 1987.
Muslim, Ibn al-Hajjaj. Sahih Muslim. Riyadh: Dar al-Salam, 2007.
Ibn Taymiyyah. Al-‘Aqidah al-Wasitiyyah. Cairo: Dar al-Hadith, 2005.
Ibn Kathir, Isma‘il. Tafsir al-Qur’an al-‘Azim. Beirut: Dar al-Kutub al-‘Ilmiyyah, 1999.
Al-Ghazali, Abu Hamid. Ihya’ ‘Ulum al-Din. Beirut: Dar al-Ma‘rifah, 1983.
The Holy Qur’an, Translated by Abdullah Yusuf Ali. New Delhi: Islamic Book Service, 2001.
The Holy Bible, New King James Version. Nashville: Thomas Nelson, 1982.
Shimba, Maxwell. Theological Reflections on the Nature of God in Islam and Christianity. Shimba Theological Institute, 2025.

Author’s Note

This paper is part of the Comparative Theology and Islamic Studies Series at Shimba Theological Institute, dedicated to examining theological inconsistencies within Islamic tradition and upholding the integrity of biblical revelation.